Zurich Quotes

In the dead white hours in Zurich staring into a stranger's pantry across the upshine of a street-lamp, he used to think that he wanted to be good, he wanted to be kind, he wanted to be brave and wise, but it was all pretty difficult. He wanted to be loved, too, if he could fit it in.

How wrong Emily Dickinson was! Hope is not "the thing with feathers." The thing with feathers has turned out to be my nephew. I must take him to a specialist in Zurich.

So you, too, like fruitcake? (RW on meeting Lenin in Zurich during World War I.)

My heart is a Latin American food stall and your love is a health inspector from Zurich.

Then he put in a call for Nicole in Zurich, remembering so many things as he waited, and wishing he had always been as good as he had intended to be.

If you think it will be so, then so it will be.

There's a power struggle going on across Europe these days. A few cities are competing against each other to see who shall emerge as the great 21st century European metropolis. Will it be London? Paris? Berlin? Zurich? Maybe Brussels, center of the young union? They all strive to outdo one another culturally, architecturally, politically, fiscally. But Rome, it should be said, has not bothered to join the race for status. Rome doesn't compete. Rome just watches all the fussing and striving, completely unfazed. I am inspired by the regal self-assurance of this city, so grounded and rounded, so amused and monumental, knowing she is held securely in the palm of history. I would like to be like Rome when I am an old lady.

Those eyes, seemingly without mystery, are like certain closed cities, such as Lyons and Zurich, and they hypnotize me as do empty theaters, deserted prisons, machinery at rest, deserts, for deserts are closed and do not communicate with the infinite.

I learned three things in Zurich during the war. I wrote them down. Firstly, you’re either a revolutionary or you’re not, and if you’re not you might as well be an artist as anything else. Secondly, if you can’t be an artist, you might as well be a revolutionary... I forget the third thing.

Bipolar disorder is about buying a dozen bottles of Heinz ketchup and all eight bottles of Windex in stock at the Food Emporium on Broadway at 4:00 a.m., flying from Zurich to the Bahamas and back to Zurich in three days to balance the hot and cold weather (my sweet and sour theory of bipolar disorder), carrying $20,000 in $100 bills in your shoes into the country on your way back from Tokyo, and picking out the person sitting six seats away at the bar to have sex with only because he or she happens to be sitting there. It's about blips and burps of madness, moments of absolute delusion, bliss, and irrational and dangerous choices made in order to heighten pleasure and excitement and to ensure a sense of control. The symptoms of bipolar disorder come in different strengths and sizes. Most days I need to be as manic as possible to come as close as I can to destruction, to get a real good high -- a $25,000 shopping spree, a four-day drug binge, or a trip around the world.

One of my Swiss ancestors was the first teacher of the deaf in Zurich and wrote a book on the subject of their education-rather a singular coincidence; though it is true that there is no king who has not had a slave among his ancestors, and no slave who has not had a king among his.

I myself was to experience how easily one is taken in by a lying and censored press and radio in a totalitarian state. Though unlike most Germans I had daily access to foreign newspapers, especially those of London, Paris and Zurich, which arrived the day after publication, and though I listened regularly to the BBC and other foreign broadcasts, my job necessitated the spending of many hours a day in combing the German press, checking the German radio, conferring with Nazi officials and going to party meetings. It was surprising and sometimes consternating to find that notwithstanding the opportunities I had to learn the facts and despite one’s inherent distrust of what one learned from Nazi sources, a steady diet over the years of falsifications and distortions made a certain impression on one’s mind and often misled it. No one who has not lived for years in a totalitarian land can possibly conceive how difficult it is to escape the dread consequences of a regime’s calculated and incessant propaganda. Often in a German home or office or sometimes in a casual conversation with a stranger in a restaurant, a beer hall, a café, I would meet with the most outlandish assertions from seemingly educated and intelligent persons. It was obvious that they were parroting some piece of nonsense they had heard on the radio or read in the newspapers. Sometimes one was tempted to say as much, but on such occasions one was met with such a stare of incredulity, such a shock of silence, as if one had blasphemed the Almighty, that one realized how useless it was even to try to make contact with a mind which had become warped and for whom the facts of life had become what Hitler and Goebbels, with their cynical disregard for truth, said they were.

There was a seminar for advanced students in Zürich that I was teaching and von Neumann was in the class. I came to a certain theorem, and I said it is not proved and it may be difficult. Von Neumann didn’t say anything but after five minutes he raised his hand. When I called on him he went to the blackboard and proceeded to write down the proof. After that I was afraid of von Neumann.

Adventure is what makes life worth living, and the way to have an adventure is to expose yourself to risk.

You go to a place for a visit and deep in your heart you think that this place can be your own home and Zurich is such a place!

The population decided—out of sheer panic at first—to carry on as if nothing had happened. - “Air War and Literature: The Zurich Lectures

Cuando, en Ginebra o Zurich, la fortuna Quiso que yo también fuera poeta, Me impuse, como todos, la secreta Obligación de definir la luna. Pensaba que el poeta es aquel hombre Que, como el rojo Adán del paraíso, Impone a cada cosa su preciso Y no verdadero y no sabido nombre.

My dear Tristan, to be an artist at all is like living in Switzerland during a world war. To be an artist in Zurich, in 1917, implies a degree of self-absorption that would have glazed over the eyes of Narcissus.

Two wives despaired of him,’ he said. ‘When he got engaged to Sylvia, she made it a condition that he should take the cure at Zurich. And it worked. He came back in three months a different man. And he hasn't touched a drop since, even though Sylvia walked out on him.’ ‘Why did she do that?’ Well, poor Charlie got rather a bore when he stopped drinking. But that’s not really the point of the story.

Funny people, the Swiss,” he said. “While the rest of us hide our sins, they stuff theirs with liqueur, wrap them in silver paper, add a ribbon, and sell them at the price of gold. The prefect has just sent me a huge box of chocolates from Zurich,

By diversifying, you become a juggler trying to keep too many balls in the air all at once.

The trick, he said over and over again in any number of contexts, is to disregard what everybody tells you until you have thought it through for yourself.

...I was just laying aside a Lausanne paper I'd bought in Zurich when my eye was caught by a report that said the remains of the Bernese alpine guide Johannes Naegeli, missing since summer 1914, had been released by the Oberaar glacier, seventy-two years later. And so they are ever returning to us, the dead. At times they come back from the ice more than seven decades later and are found at the edge of the moraine, a few polished bones and a pair of hobnailed boots.

One might well ask at this point why it should be necessary for a person to be in contact with his or her historical-spiritual roots. In Zurich we have the opportunity to analyze many Americans who come to the Jung Institute and thus to observe the symptoms and results of a hiatus in culture (emigration of their forebears) and a loss of roots. In that case we are dealing with people whose consciousness is structured similarly to ours; but when we bore into the depths, we find something that resembles a gap in the steps—no continuity! A cultivated white man—and beneath that a primitive shadow, of which the

Need we go into details about what I said to Judy? I am no poet, and I suppose what I said was very much what everybody always says, and although I remember her as speaking golden words, I cannot recall precisely anything she said. If love is to be watched and listened to without embarrassment, it must be transmuted into art, and I don't know how to do that, and it is not what I have come to Zurich to learn.

Chaos is not dangerous until it begins to look orderly.

Always take your profit too soon.

Worry is not a sickness but a sign of health. If you are not worried, you are not risking enough.

Now what was tiring had disappeared and only the beauty remained. Saturday found him for the first time strolling alone through Zurich, breathing in the heady smell of his freedom. New adventures hid around each corner. The future was again a secret.

God, am I like the rest after all?” — So he used to think starting awake at night — “Am I like the rest?” This was poor material for a socialist but good material for those who do much of the world’s rarest work. The truth was that for some months he had been going through that partitioning of the things of youth wherein it is decided whether or not to die for what one no longer believes. In the dead white hours in Zurich staring into a stranger's pantry across the upshine of a street-lamp, he used to think that he wanted to be good, he wanted to be kind, he wanted to be brave and wise, but it was all pretty difficult. He wanted to be loved, too, if he could fit it in.

There are countries in which the communal provision of housing, transport, education and health care is so inferior that inhabitants will naturally seek to escape involvement with the masses by barricading themselves behind solid walls. The desire for high status is never stronger than in situations where 'ordinary' life fails to answer a median need for dignity or comfort. Then there are communities—far fewer in number and typically imbued with a strong (often Protestant) Christian heritage—whose public realms exude respect in their principles and architecture, and whose citizens are therefore under less compulsion to retreat into a private domain. Indeed, we may find that some of our ambitions for personal glory fade when the public spaces and facilities to which we enjoy access are themselves glorious to behold; in such a context, ordinary citizenship may come to seem an adequate goal. In Switzerland's largest city, for instance, the need to own a car in order to avoid sharing a bus or train with strangers loses some of the urgency it has in Los Angeles or London, thanks to Zurich's superlative train network, which is clean, safe, warm and edifying in its punctuality and technical prowess. There is little reason to travel in an automotive cocoon when, for a fare of only a few francs, an efficient, stately tramway will provide transport from point A to point B at a level of comfort an emperor might have envied. One insight to be drawn from Christianity and applied to communal ethics is that, insofar as we can recover a sense of the preciousness of every human being and, even more important, legislate for spaces and manner that embody such a reverence in their makeup, then the notion of the ordinary will shed its darker associations, and, correspondingly, the desires to triumph and to be insulated will weaken, to the psychological benefit of all.

Dick got up to Zurich on less Achilles’ heels than would be required to equip a centipede, but with plenty—the illusions of eternal strength and health, and of the essential goodness of people; illusions of a nation, the lies of generations of frontier mothers who had to croon falsely, that there were no wolves outside the cabin door.

Suprarealismul e de la Paris, delirul o fi bun la Zurich, la cafenea. Aici nu-i acolo. Aici se opreşte trenu-n gară, nu gara la tren. Aici e ţara lui Ion, a Fanarioţilor şi a lui Soarbe-Zeamă, aici Vlad Ţepeş i-a tras pe solii turci în ţeapă, nu le-a spus „trageţi întâi dumneavoastră, domnilor englezi", iar Petrache Carp i-a arătat lui Vodă Carol că porumbul se mănâncă cu mâna, aici e pe viaţă şi pe moarte, aici nu e decor sofisticat şi suprem de nebunatic, nu-s draperii şi delicii, nu-i paradis ori iad artificial, aici e ca la dugheană, ca la tejghea, ca la obor; ca la proces de clironomie; nu-i cu giuvaericale, e cu pietre, cu bolovani (şi dintr-o dată gândul mă poartă spre Brâncuşi, ţăran hotărât care-şi ciopleşte materialul cu gesturi mari de cosaş). Aici e scăldătoarea Vitezda: te arunci ori ba. Aici, acum, acum, acum. Aici te declari băiete, aici, pe loc, alegi.

Leo Obrecht was a Swiss national who controlled Sparkasse Schaffhausen, a boutique bank based in Zurich.

I decided to start with Cincinnati, only because Cincinnati was the first city to come into my mind. It could as easily have been Zurich, Switzerland, or Waterville, Maine. I

What I love most about Jerusalem is that it’s not about money.” “Pardon?” “New York here is a city about money. L.A.’s about money. Las Vegas is about money. Dallas the same. Tokyo and London, Milan, Zurich, Singapore, the whole reason for them is money. Tel Aviv’s about money. But Jerusalem, it’s not about money.” “He is absolutely right,” put in Abu. “Jerusalem is about . . . something else.

London? Paris? Berlin? Zurich? Maybe Brussels, center of the young union? They all strive to outdo one another culturally, architecturally, politically, fiscally. But Rome, it should be said, has not bothered to join the race for status. Rome doesn't compete. Rome just watches all the fussing and striving, completely unfazed, exuding an air like: 'Hey- do whatever you want, but I'm still Rome. I am inspired by the regal self-assurance of this town, so grounded and rounded, so amused and monumental, knowing that she is held securely in the palm of history. I would like to be Rome when I am an old lady.

If I was set an essay on Friday, I’d spend three hours on Saturday morning in the library. Was that normal? I didn’t know. What I did know was that I felt less prone to depression and more normal walking through Venice or staring out over the lake in Zurich. At home I wrestled continually with my moods. The black thing inside me gnawed like a rat at my self-esteem and self-confidence. I felt there was a happy person inside me too, who wanted to enjoy life, to be normal, but my feelings of self-loathing and the deep distrust I had towards my father wouldn’t allow that sunny person to come out. When the black thing had an iron grip on me, I couldn’t even look at my father: Did you do bad things to me when I was little? Like a line from a song stuck in your brain, the words ran through my head and never once came out of my mouth. Not that I needed to say what was in my mind. I was sure Father could read my thoughts in my moods, in the blank, dead stare of my eyes. It was hardly surprising that there was always an atmosphere of strain and awkwardness in the house, and the blame was always mine: Alice and her moods, Alice and her anorexia; Alice and her low self-esteem; Alice and her inescapable feelings of loss and emptiness.

The truth was that for some months he had been going through that partitioning of the things of youth wherein it is decided whether or not to die for what one no longer believes. In the dead white hours in Zurich staring into a stranger's pantry across the upshine of a streetlamp, he used to think that he wanted to be brave and wise, but it was all pretty difficult. He wanted to be loved, too, if he could fit that in.

It is always easy to create an ordinary city; what is difficult is to create an extraordinary one, peaceful and restful one, smart and tidy, artful and cultivated one, in short, a livable one! And Zurich is such a city!

Starbucks itself is a product of diverse global cultures: “Starbuck’s customers, whether in Zurich or Beirut, are drinking an American version of an Italian evolution of a beverage invented by Arabs brewed from a bean discovered by Africans.”71

Could he have been the fork in the road American never took, the singular point she jumped the wrong way from? Suppose the Slothropite heresy had had the time to consolidate and prosper? Might there have been fewer crimes in the name of Jesus, and more mercy in the name of Judas Iscariot? It seems to Tyrone Slothrop that there might be a route back--maybe that anarchist he met in Zurich was right, maybe for a little while all the fences are down, one road as good as another, the whole space of the Zone cleared...

the Zurich Axioms are about the world of money, and that is a world of human events. Human events absolutely cannot be predicted, by any method, by anybody. One of the traps money-world prophets fall into is that they forget they are dealing with human behavior.

Thinking of Rooie, he was not entirely alone. He'd even chosen a hotel that he thought Rooie would have liked. Although it was not the most expensive hotel in Zurich, it was too expensive for a cop. But Harry had traveled so little that he'd saved a fair amount of money. He didn't expect the 2nd District to pay for his room at the Hotel Zum Storchen, not even for one night, yet that was where he wanted to stay. It was a charmingly romantic hotel on the banks of the Limmat, and Harry chose a room that looked across the river at the floodlit Rathaus.

The cultural and political strands of change could not be separated, any more than during the turbulence of revolution and romanticism of 1790–1830. It has been noted that James Joyce, Tristan Tzara and Lenin were all resident-exiles in Zurich in 1916, waiting for their time to come.

But it was not in Mr. Gruber's nature to look for reasons. That was why he was an ideal secretary. He had been given much fancier assignments in the past. Find out by six in the evening whether Hubermann played any Tschaikovsky after the first intermission of his concert in Brussels last year. Produce a narwhal tusk at least five feet long by eight o'clock Thursday morning. Buy, in your own name, the Domino Motion Picture Theater in Zurich. On Wednesday afternoon between five and six in the Café Meteor in Budapest, slap the face of a character known as Ervin Kugyec. A good secretary does not look for reasons but gets results.

The fact is, nobody has the faintest idea of what is going to happen next year, next week, or even tomorrow. If you hope to get anywhere as a speculator, you must get out of the habit of listening to forecasts. It is of the utmost importance that you never take economists, market advisers, or other financial oracles seriously.

No matter how modern or new a tram is, it always takes us back to the good old times!

And then he said "shh...", but she just laughed

A solar-battery-powered chopper marked BELOVED BRETHREN MORATORIUM waited at the edge of the Zurich field. Beside it stood a beetle-like individual wearing a Continental outfit: tweed toga, loafers, crimson sash and a purple airplane-propeller beanie. The proprietor of the moratorium minced toward Joe Chip, his gloved hand extended, as Joe stepped from the ship's ramp onto the flat ground of Earth.

Of course, [risk] is a two-way street. But look at it this way. As an ordinary tax-hounded, inflation-raddled income earner, carrying much of the rest of the world on your back, you are in pretty sorry financial state anyhow.

Keynes asked me what I was advising my clients. “To insulate themselves as much as possible from the coming crisis and to avoid the markets,” I replied. Keynes took the opposite view. “We will not have any more crashes in our time,” he insisted. . . . “And where is the crash coming from in any case?” “The crash will come from the gap between appearances and reality. I have never seen such stormy weather gathering,” I said. 1927 conversation with Keynes recounted by Felix Somary in The Raven of Zurich (1986)

To make any kind of gain in life – a gain of wealth, personal stature, whatever you define as “gain” – you must place some of your material and/or emotional capital at risk. You must make a commitment of money, time, love, something. That is the law of the universe.

That spring everyone in Judy Chicago’s class collaborated on a 24 hour performance called Route 126. The curator Moira Roth recalls: “the group created a sequence of events throughout the day along the highway. The day began with Suzanne Lacy’s Car Renovation in which the group decorated an abandoned car…and ended with the women standing on a beach watching Nancy Youdelman, wrapped in yards of gossamer silk, slowly wade out to sea until she drowned, apparently…” There’s a fabulous photo taken by Faith Wilding of the car—a Kotex-pink jalopy washed up on desert rocks. The trunk’s flung open and underneath it’s painted cuntblood red. Strands of desert grass spill from the crumpled hood like Rapunzel’s fucked-up hair. According to Performance Anthology—Source Book For A Decade Of California Art, this remarkable event received no critical coverage at the time though contemporaneous work by Baldessari, Burden, Terry Fox boasts bibliographies several pages long. Dear Dick, I’m wondering why every act that narrated female lived experience in the ’70s has been read only as “collaborative” and “feminist.” The Zurich Dadaists worked together too but they were geniuses and they had names.

Over the years, this revealing “Zurich Notebook” has been dissected and analyzed by a team of scholars including Jürgen Renn, John D. Norton, Tilman Sauer, Michel Janssen, and John Stachel.17 In it Einstein pursued a two-fisted approach. On the one hand, he engaged in what was called a “physical strategy,” in which he tried to build the correct equations from a set of requirements dictated by his feel for the physics. At the same time, he pursued a “mathematical strategy,” in which he tried to deduce the correct equations from the more formal math requirements using the tensor analysis that Grossmann and others recommended.

Whereas the neurosis and complaints that accompany it are never followed by the delicious feeling of good work well done, of a duty fearlessly performed, the suffering that comes from useful work, and from victory over real difficulties, brings with it those moments of peace and satisfaction which give the human being the priceless feeling that he has really lived his life.

Each morning the twin gremlins of fear and lethargy sit at the foot of our bed and smirk. Fear of further departure, fear of the unknown, fear of the challenge of largeness intimidates us back into our convenient rituals, conventional thinking, and familiar surroundings. To be recurrently intimidated by the task of life is a form of spiritual annihilation. On the other front, lethargy seduces us with sibilant whispers: kick back, chill out, numb out, take it easy for a while . . . sometimes for a long while, sometimes a lifetime, sometimes a spiritual oblivion. (As a friend advised me in Zurich, “When in doubt, administer chocolate.”) Yet the way forward threatens death—at the very least, the death of what has been familiar, the death of whomever we have been.

Thirty years later I again stood on that slope. I was a married man, had children, a house, a place in the world, and a head full of ideas and plans, and suddenly I was again the child who had kindled a fire full of secret significance and sat down on a stone without knowing whether it was I or I was it. I thought suddenly of my life in Zurich, and it seemed alien to me, like news from some remote world and time. This was frightening, for the world of my childhood in which I had just become absorbed was eternal, and I had been wrenched away from it and had fallen into a time that continued to roll onward, moving farther and farther away. The pull of that other world was so strong that I had to tear myself violently from the spot in order not to lose hold of my future.

The house is still standing on the banks of the lake in Zurich. Jung’s descendants manage it, but unfortunately it’s not open to the public, so people can’t view the interior. Rumor has it, though, that at the entrance to the original tower there is a stone into which Jung carved some words with his own hand. ‘Cold or Not, God Is Present.’ That’s what he carved into the stone himself.” Tamaru paused again. “ ‘Cold or Not, God Is Present,’ ” he intoned, quietly, once more. “Do you know what this means?” Ushikawa shook his head. “No, I don’t.” “I can imagine. I’m not sure myself what it means. There’s some kind of deep allusion there, something difficult to interpret. But consider this: in this house that Carl Jung built, piling up the stones with his own hands, at the very entrance, he found the need to chisel out, again with his own hands, these words. I don’t know why, but I’ve been drawn to these words for a long time. I find them hard to understand, but the difficulty in understanding makes it all the more profound. I don’t know much about God. I was raised in a Catholic orphanage and had some awful experiences there so I don’t have a good impression of God. And it was always cold there, even in the summer. It was either really cold or outrageously cold. One or the other. If there is a God, I can’t say he treated me very well. Despite all this, those words of Jung’s quietly sank deep into the folds of my soul. Sometimes I close my eyes and repeat them over and over, and they make me strangely calm. ‘Cold or Not, God Is Present.’ Sorry, but could you say that out loud?” “ ‘Cold or Not, God Is Present,’ ” Ushikawa repeated in a weak voice, not really sure what he was saying. “I can’t hear you very well.” “ ‘Cold or Not, God Is Present.’ ” This time Ushikawa said it as distinctly as he could. Tamaru shut his eyes, enjoying the overtones of the words. Eventually, as if he had made up his mind about something, he took a deep breath and let it out. He opened his eyes and looked at his hands. He had on disposable latex gloves so he wouldn’t leave behind any fingerprints. “I’m sorry about this,” Tamaru said in a low voice. His tone was solemn. He took out the plastic bag again, put it over Ushikawa’s head, and wrapped the thick rubber band around his neck. His movements were swift and decisive. Ushikawa was about to protest, but the words didn’t form, and they never reached anyone’s ears. Why is he doing this? Ushikawa thought from inside the plastic bag.

first. In a financial system that was rapidly generating complicated risks, AIG FP became a huge swallower of those risks. In the early days it must have seemed as if it was being paid to insure events extremely unlikely to occur, as it was. Its success bred imitators: Zurich Re FP, Swiss Re FP, Credit Suisse FP, Gen Re FP. (“Re” stands for Reinsurance.) All of these places were central to what happened in the last two decades; without them, the new risks being created would have had no place to hide and would have remained in full view of bank regulators. All of these places, when the crisis came, would be washed away by the general nausea felt in the presence of complicated financial risks, but there was a moment when their existence seemed cartographically necessary to the financial world. AIG FP was the model for them all.

Elegy Oh destiny of Borges to have sailed across the diverse seas of the world or across that single and solitary sea of diverse names, to have been a part of Edinburgh, of Zurich, of the two Cordobas, of Colombia and of Texas, to have returned at the end of changing generations to the ancient lands of his forebears, to Andalucia, to Portugal and to those counties where the Saxon warred with the Dane and they mixed their blood, to have wandered through the red and tranquil labyrinth of London, to have grown old in so many mirrors, to have sought in vain the marble gaze of the statues, to have questioned lithographs, encyclopedias, atlases, to have seen the things that men see, death, the sluggish dawn, the plains, and the delicate stars, and to have seen nothing, or almost nothing except the face of a girl from Buenos Aires a face that does not want you to remember it. Oh destiny of Borges, perhaps no stranger than your own.

It was the beginning of what I thought I had lost. Time—you know that—is diluted death, a poison administered slowly, in harmless doses. At first it stimulates us and even makes us feel immortal—but drop by drop and day by day it grows stronger and destroys our blood. Even if we wanted to buy back our youth at the price of the years that are still ahead of us, we couldn't; the acid of time has changed us, the chemical combination isn't the same any more. It would take a miracle. That miracle happened in Zurich." He stood still, looking down at the sparkling city. "This is the most terrible night in my life," he said slowly. "I want to remember it as the happiest. Shouldn't memory be able to do that? It must. A miracle is never perfect when it happens; there are always little disappointments. But once it's gone for good and nothing can change it, memory could make it perfect, and then it would never change. If I can just call it to life now, won't it always stay the same? Won't it stay with me as long as I live?

Yet another study by the Brain Research Institute of the University of Zurich in 2011 exposed baby mice to stressful situations by separating them from their mothers. The abandoned mice experienced anxiety and depression—which, right, seems obvious. What was shocking was how this separation affected future generations of mice. When the traumatized mice had babies, and then when their babies had babies, the scientists never separated them from their parents. They led perfectly content, nurtured little mouse lives. But for three subsequent generations, the anxiety and depression persisted. There is real scientific evidence that the traumas we experience can be passed on to our children and even our grandchildren. DNA, of course, is the genetic code that determines the shape of our nose, our eye color, our likelihood to contract certain diseases. So when our body is making and remaking itself, every cell in our body actually “reads” our DNA and uses it as a blueprint for what to build. But not every cell reads the entire blueprint—the whole, long string of DNA. Inside each cell is both our DNA—or our genome—and the epigenome, a layer of chemical markers that sits on top of our DNA. The epigenome is like a SparkNotes for the cells—it flags which genes our cells really need to read. So the epigenome helps decide which genes actually get represented by our bodies. It turns certain genes on and other genes off. Both the genome and our epigenome are passed down generationally.

Ah, Lina Cerullo, you are beyond correction. Why did you make that list? You don’t want to be exploited? You want to improve your condition and the condition of these people? You’re convinced that you, and they, starting from here, from what you are now, will join the victorious march of the proletariat of the whole world? No way. March to become what? Now and forever workers? Workers who slave from morning to night but are empowered? Nonsense. Hot air to sweeten the pill of toil. You know that it’s a terrible condition, it shouldn’t be improved but eliminated, you’ve known it since you were a child. Improve, improve yourself? You, for example, are you improved, have you become like Nadia or Isabella? Is your brother improved, has he become like Armando? And your son, is he like Marco? No, we remain us and they are they. So why don’t you resign yourself? Blame the mind that can’t settle down, that is constantly seeking a way to function. Designing shoes. Getting busy setting up a shoe factory. Rewriting Nino’s articles, tormenting him until he did as you said. Using for your own purposes the installments from Zurich, with Enzo. And now demonstrating to Nadia that if she is making the revolution, you are even more. The mind, ah yes, the evil is there, it’s the mind’s discontent that causes the body to get sick. I’ve had it with myself, with everything. I’ve even had it with Gennaro: his fate, if all goes well, is to end up in a place like this, crawling to some boss for another five lire. So? So, Cerullo, take up your responsibilities and do what you have always had in mind: frighten Soccavo, eliminate his habit of fucking the workers in the drying room. Show the student with the wolf face what you’ve prepared...

A more complex way to understand this is the method used by Hermann Minkowski, Einstein’s former math teacher at the Zurich Polytechnic. Reflecting on Einstein’s work, Minkowski uttered the expression of amazement that every beleaguered student wants to elicit someday from condescending professors. “It came as a tremendous surprise, for in his student days Einstein had been a lazy dog,” Minkowski told physicist Max Born. “He never bothered about mathematics at all.”63 Minkowski decided to give a formal mathematical structure to the theory. His approach was the same one suggested by the time traveler on the first page of H. G. Wells’s great novel The Time Machine, published in 1895: “There are really four dimensions, three which we call the three planes of Space, and a fourth, Time.” Minkowski turned all events into mathematical coordinates in four dimensions, with time as the fourth dimension. This permitted transformations to occur, but the mathematical relationships between the events remained invariant. Minkowski dramatically announced his new mathematical approach in a lecture in 1908. “The views of space and time which I wish to lay before you have sprung from the soil of experimental physics, and therein lies their strength,” he said. “They are radical. Henceforth space by itself, and time by itself, are doomed to fade away into mere shadows, and only a kind of union of the two will preserve an independent reality.”64 Einstein, who was still not yet enamored of math, at one point described Minkowski’s work as “superfluous learnedness” and joked, “Since the mathematicians have grabbed hold of the theory of relativity, I myself no longer understand it.” But he in fact came to admire Minkowski’s handiwork and wrote a section about it in his popular 1916 book on relativity.

The radial patterning of Protestantism allows us to use a county’s proximity to Wittenberg to isolate—in a statistical sense—that part of the variation in Protestantism that we know is due to a county’s proximity to Wittenberg and not to greater literacy or other factors. In a sense, we can think of this as an experiment in which different counties were experimentally assigned different dosages of Protestantism to test for its effects. Distance from Wittenberg allows us to figure out how big that experimental dosage was. Then, we can see if this “assigned” dosage of Protestantism is still associated with greater literacy and more schools. If it is, we can infer from this natural experiment that Protestantism did indeed cause greater literacy.16 The results of this statistical razzle-dazzle are striking. Not only do Prussian counties closer to Wittenberg have higher shares of Protestants, but those additional Protestants are associated with greater literacy and more schools. This indicates that the wave of Protestantism created by the Reformation raised literacy and schooling rates in its wake. Despite Prussia’s having a high average literacy rate in 1871, counties made up entirely of Protestants had literacy rates nearly 20 percentile points higher than those that were all Catholic.18 FIGURE P.2. The percentage of Protestants in Prussian counties in 1871.17 The map highlights some German cities, including the epicenter of the Reformation, Wittenberg, and Mainz, the charter town where Johannes Gutenberg produced his eponymous printing press. These same patterns can be spotted elsewhere in 19th-century Europe—and today—in missionized regions around the globe. In 19th-century Switzerland, other aftershocks of the Reformation have been detected in a battery of cognitive tests given to Swiss army recruits. Young men from all-Protestant districts were not only 11 percentile points more likely to be “high performers” on reading tests compared to those from all-Catholic districts, but this advantage bled over into their scores in math, history, and writing. These relationships hold even when a district’s population density, fertility, and economic complexity are kept constant. As in Prussia, the closer a community was to one of the two epicenters of the Swiss Reformation—Zurich or Geneva—the more Protestants it had in the 19th century. Notably, proximity to other Swiss cities, such as Bern and Basel, doesn’t reveal this relationship. As is the case in Prussia, this setup allows us to finger Protestantism as driving the spread of greater literacy as well as the smaller improvements in writing and math abilities.

When we reflect on our daily lives, we might look back at a day that was very stressful and think, “Well, that wasn’t my favorite day this week.” When you’re in the middle of one of those days, you might long for a day with less stress in it. But if you put a wider lens on your life and subtract every day that you have experienced as stressful, you won’t find yourself with an ideal life. Instead, you’ll find yourself also subtracting the experiences that have helped you grow, the challenges you are most proud of, and the relationships that define you. You may have spared yourself some discomfort, but you will also have robbed yourself of some meaning. And yet, it’s not at all uncommon to wish for a life without stress. While this is a natural desire, pursuing it comes at a heavy cost. In fact, many of the negative outcomes we associate with stress may actually be the consequence of trying to avoid it. Psychologists have found that trying to avoid stress leads to a significantly reduced sense of well-being, life satisfaction, and happiness. Avoiding stress can also be isolating. In a study of students at Doshisha University in Japan, the goal to avoid stress predicted a drop, over time, in their sense of connection and belonging. Having such a goal can even exhaust you. For example, researchers at the University of Zurich asked students about their goals, then tracked them for one month. Across two typically stressful periods—end-of-semester exams and the winter holidays—those with the strongest desire to avoid stress were the most likely to report declines in concentration, physical energy, and self-control. One particularly impressive study conducted through the U.S. Department of Veterans Affairs, in Palo Alto, California, followed more than one thousand adults for ten years. At the beginning of the study, researchers asked the participants about how they dealt with stress. Those who reported trying to avoid stress were more likely to become depressed over the following decade. They also experienced increasing conflict at work and at home, and more negative outcomes, such as being fired or getting divorced. Importantly, avoiding stress predicted the increase in depression, conflict, and negative events above and beyond any symptoms or difficulties reported at the beginning of the study. Wherever a participant started in life, the tendency to avoid stress made things worse over the next decade. Psychologists call this vicious cycle stress generation. It’s the ironic consequence of trying to avoid stress: You end up creating more sources of stress while depleting the resources that should be supporting you. As the stress piles up, you become increasingly overwhelmed and isolated, and therefore even more likely to rely on avoidant coping strategies, like trying to steer clear of stressful situations or to escape your feelings with self-destructive distractions. The more firmly committed you are to avoiding stress, the more likely you are to find yourself in this downward spiral. As psychologists Richard Ryan, Veronika Huta, and Edward Deci write in The Exploration of Happiness, “The more directly one aims to maximize pleasure and avoid pain, the more likely one is to produce instead a life bereft of depth, meaning, and community.

He reasoned, even as a young man, that traditions may linger as he walked though the oracles of time. In later years he thought his mind may one day blur, should he survive to an old age, but as he spread ink on paper, transmitted and shared with those who came after him his experiences, his own grHe reasoned, even as a young man, that traditions may linger as he walked though the oracles of time. In later years he thought his mind may one day blur, should he survive to an old age, but as he spread ink on paper, transmitted and shared with those who came after him his experiences, his own great adventures, he believed perhaps they, like he, would give way to pause to reflect on how...hard it always was to open his eyes to begin a new day. eat adventures, he believed perhaps they, like he, would give way to pause to reflect on how goddamned hard it always was to open his eyes to begin a new day.

He reasoned, even as a young man, that traditions may linger as he walked though the oracles of time. In later years he thought his mind may one day blur, should he survive to an old age, but as he spread ink on paper, transmitted and shared with those who came after him his experiences, his own great adventures, he believed perhaps they, like he, would give way to pause to reflect on how...hard it always was to open his eyes to begin a new day...

A study by the University of Zurich demonstrates a link between attractiveness and endurance performance, showing that successful Tour de France cyclists are judged as more attractive.

Cette politesse a aussi un autre aspect - très répandu, pas seulement réservé à ma famille - c'est qu'elle permet d'éviter de jamais devoir être reconnaissant envers qui que ce soit. Celui qui n'accepte jamais rien ne doit jamais, non plus, dire merci et peut ainsi se soustraire à la pénible obligation d'être un jour redevable à quelqu'un de quelque chose. Cette sorte de politesse n'est rien d'autre que de l'égoïsme. J'ai toujours défendu le point de vue que donner - du moins dans notre société suralimentée, où l'on ignore le besoin matériel - rend beaucoup beaucoup moins heureux que prendre. En effet, donner, n'importe quel millionnaire peut le faire (et, sur la Rive dorée, il n'y a que des millionnaires), mais accepter quelque chose avec gratitude et ne pas envoyer, dès le lendemain, un cadeau de même valeur en échange, cela, rares sont les gens entre Zurich et Rapperswil qui en sont capables. (p. 70)

Zurich, in anu} 1956. Pe vremea aceea, unul dintre nepotii sai lucra acolo

am grateful to have been deeply involved with VALUEx Zurich/Klosters, the annual gathering of value investors; ValueConferences, the series of online idea conferences for value investors; and The Manual of Ideas, the idea-oriented monthly research publication.

Anyone with faith in economic man would think that people would put up with the pain of a long commute only if they enjoyed even greater benefits from cheaper housing or bigger, finer homes or higher-paying jobs. They would weigh the costs and benefits and make sensible decisions. A couple of University of Zurich economists discovered that this simply isn’t the case.

In July 2013, while in Zurich to attend Tina Turner’s wedding, Winfrey was informed by a store clerk at the Trois Pommes boutique that the purse she was interested in was too expensive for her. We don’t need to cry for Oprah, prevented from buying an obscenely overpriced purse, but we can recognize the incident as one more reminder that racism is so pervasive and pernicious that we will never be respectable enough to outrun racism, not here in the United States, not anywhere in the world. We must stop pointing to the exceptions—these bright shining stars who transcend circumstance. We must look to how we can best support the least among us, not spend all our time blindly revering and trying to mimic the greatest without demanding systemic change.

We were supposed to keep tabs on the institutions as a whole, but by law we had to defer to the primary supervisor, in those cases the OCC for their commercial banks and the Securities and Exchange Commission for their investment banks. The Fed also shared responsibility for the U.S. affiliates of foreign banks with state regulators, as well as home-country supervisors in London, Zurich, Frankfurt, and around the world. These divisions of labor evoked the parable of the blind men and the elephant, with nobody accountable for seeing the full picture of a corporation, much less the interconnections of the entire system. This glut of watchdogs with overlapping

When no answer came after the second letter to Ostwald, Hermann Einstein took it upon himself, without his son’s knowledge, to make an unusual and awkward effort, suffused with heart-wrenching emotion, to prevail upon Ostwald himself: Please forgive a father who is so bold as to turn to you, esteemed Herr Professor, in the interest of his son. Albert is 22 years old, he studied at the Zurich Polytechnic for four years, and he passed his exam with flying colors last summer. Since then he has been trying unsuccessfully to get a position as a teaching assistant, which would enable him to continue his education in physics. All those in a position to judge praise his talents; I can assure you that he is extraordinarily studious and diligent and clings with great love to his science. He therefore feels profoundly unhappy about his current lack of a job, and he becomes more and more convinced that he has gone off the tracks with his career. In addition, he is oppressed by the thought that he is a burden on us, people of modest means. Since it is you whom my son seems to admire and esteem more than any other scholar in physics, it is you to whom I have taken the liberty of turning with the humble request to read his paper and to write to him, if possible, a few words of encouragement, so that he might recover his joy in living and working. If, in addition, you could secure him an assistant’s position, my gratitude would know no bounds. I beg you to forgive me for my impudence in writing you, and my son does not know anything about my unusual step.25

The play was performed often in Fürth, then at a film festival in Munich, and in 2002 in Zurich. And then in Czernowitz. On the anniversary of the world premiere the cast travelled to Selma's hometown, where it was put on in a theater very similar to the one in Fürth. As Jutta Czurda reported in a letter to me, both performances were almost sold out and the audiences were very enthusiastic: "Almost 1,000 people saw Selma …After the play we all signed countless programs and answered questions. And so for us, you, too, returned symbolically to Czernowitz with your voice, and built a direct bridge to Selma for the audience." She is right. Although German is not spoken in Czernowitz today, Selma and I came home somehow.

Keller-Jakob, A. 1950. "Die atmosphärische Kur des Arnold Rikli genannt Sonnendoktor (The Atmospheric Cure of Arnold Rikli called the Sun Doctor)" in C. Fauser, Ed. Bewahrte Naturheilkuren (Proven Nature Cures). Zurich: Schweizerischer Verein fur Volksgesundheit.

These bridging roles may soon become the responsibility of every manager. “I believe,” said Markus Nordlin, CIO of Zurich Insurance, “that the successful leaders of tomorrow, in any business or industry, are going to be true hybrid professionals who have spent some time in IT but have shifted to operations and vice-versa.

else would I search for you for weeks, turn over every stone in Zurich looking for you, while my heart wouldn’t beat and my lungs could barely breathe?

We are having an ongoing and critical conversation about race in America. The question on many minds, the question that is certainly on my mind, is how do we prevent racial injustices from happening? How do we protect young black children? How do we overcome so many of the institutional barriers that exacerbate racism and poverty? It’s a nice idea that we could simply follow a prescribed set of rules and make the world a better place for all. It’s a nice idea that racism is a finite problem for which there is a finite solution, and that respectability, perhaps, could have saved all the people who have lost their lives to the effects of racism. But we don’t live in that world and it’s dangerous to suggest that the targets of oppression are wholly responsible for ending that oppression. Respectability politics suggest that there’s a way for us to all be model (read: like white) citizens. We can always be better, but will we ever be ideal? Do we even want to be ideal, or is there a way for us to become more comfortably human? Take, for example, someone like Don Lemon. He is a black man, raised by a single mother, and now he is a successful news anchor for a major news network. His outlook seems driven by the notion that if he can make it, anyone can. This is the ethos espoused by people who believe in respectability politics. Because they have achieved success, because they have transcended, in some way, the effects of racism or other forms of discrimination, all people should be able to do the same. In truth, they have climbed a ladder and shattered a glass ceiling but are seemingly uninterested in extending that ladder as far as it needs to reach so that others may climb. They are uninterested in providing a detailed blueprint for how they achieved their success. They are unwilling to consider that until the institutional problems are solved, no blueprint for success can possibly exist. For real progress to be made, leaders like Lemon and Cosby need to at least acknowledge reality. Respectability politics are not the answer to ending racism. Racism doesn’t care about respectability, wealth, education, or status. Oprah Winfrey, one of the wealthiest people in the world and certainly the wealthiest black woman in the world, openly discusses the racism she continues to encounter in her daily life. In July 2013, while in Zurich to attend Tina Turner’s wedding, Winfrey was informed by a store clerk at the Trois Pommes boutique that the purse she was interested in was too expensive for her. We don’t need to cry for Oprah, prevented from buying an obscenely overpriced purse, but we can recognize the incident as one more reminder that racism is so pervasive and pernicious that we will never be respectable enough to outrun racism, not here in the United States, not anywhere in the world.

On the 8th of October in 2016, Zurich, Switzerland will host the first championship sports event under the name Cybathlon for parathletes using high–tech prostheses, exoskeletons, and other robotic and assistive devices. This

We have to distrust each other. It is our only defense against betrayal.

So many people were basing decisions on Granville’s forecasts in the early 1980s that when he said something was going to happen, it happened because they believed it would. That is, when he said the market would go down, the prediction scared buyers out of the market – and lo, it went down. This happened early in 1981, when Granville told his disciples to sell everything. The day after this famous warning was issued, the stock market fell out of bed – 23 points on the Dow. All of Wall Street said ooh and ah. What a powerful prophet was this Granville! The plunge was brief but impressive while it lasted.

Schauspielhaus in Zurich, we

With our entire ensemble we drove from Bern to the Bellerive Studio in Zurich. We were given a contract for Oscar Wilde’s play An Ideal Husband in which I played the part of Mabel. At that time Swiss television could not yet afford its own productions.

Marion Brandes was the surprise of the Rotkreuz-Hospital in Zurich:

During the week, Marion’s father lived in Vienna and returned to Zurich on the weekend. “Time and again neighbors denounced him to the Fremdenpolizei [Swiss equivalent for Immigration and Naturalization Service] when

He introduced the American way of life via his shoe store, and he imported the first ballerina shoes to the city of Zurich. The

The store did very well and soon Chaussures Maryvon moved from the Augustinergasse to the Pelikanstrasse in Zurich, part of the

She is a Zuriseemeitli, a girl from Lake Zurich:

Even though we were born and raised in Zurich and truly were as Swiss as Swiss could be, the immigration officers subjected us to some most rigid examinations to assure we truly deserved Swiss citizenship.

I had to take a deep breath. In Switzerland, everything seemed so very narrow – and I’m not just talking about the sink that is much smaller in Zurich than in New York, but also about the mentality.

Hadlaubsiedlung, a foundation of the Protestant Church of Zurich Oberstrass,

with a Tea Room in Chardonne, in the French part of Switzerland. Our son Marcel was now a pastry chef himself and with his American wife Connie had worked for several years at Sprüngli on Paradeplatz in Zurich and at Monjonnier in Lausanne. In

Nelly Schleicher from Zurich was born in 1927 into difficult circumstances. “We lived in a small apartment in District 4. Finances

It was at the ball for Zurich’s festival of Sechseläuten [following an old custom, old man winter is burned publicly one day in early spring when all the church bells toll the hour of 6 p.m.], on April 25, 1949, in the Kongresshaus (conference center). A young man invited me to dance.” Nelly

Incendiary bombs were mistakenly also dropped on Zurich. From

fucking country. Why? Because they won’t get the fuck out of Muslim land. Your country is bombing in the Muslim land for what?  You have enemies already fighting enemies. Americans are like, so fucking stupid sometimes.” His hands exploded at his temples like he couldn’t comprehend it. “Leave the fucking Middle East, let the other Middle Eastern countries fight ISIS and kick your fucking feet up and watch. You think everyone hates your country because you’re affluent? It’s comical. I spent seven months is Switzerland - Zurich - when I did work for my uncle…” This was news to Gaby. “…That place is fucking money. Ferraris, Bentleys, it’s nothing. You see them like you see the Volkswagen here. $32 for a hamburger. That kind of money… People don’t hate Americans for their money; they hate them because they’re obnoxious and can’t mind their fucking business. Just fucking stupid.” Gaby