When the girl returned, some hours later, she carried a tray, with a cup of fragrant tea steaming on it; and a plate piled up with very hot buttered toast, cut thick, very brown on both sides, with the butter running through the holes in great golden drops, like honey from the honeycomb. The smell of that buttered toast simply talked to Toad, and with no uncertain voice; talked of warm kitchens, of breakfasts on bright frosty mornings, of cosy parlour firesides on winter evenings, when one's ramble was over and slippered feet were propped on the fender, of the purring of contented cats, and the twitter of sleepy canaries.

Gutenberg (hesitantly): Perhaps the book, like God, is an idea some men will cling to. The revolution of print pursued a natural course. Like a river, print flowed to its readers, and the cheapness of the means permitted it, where the channel was narrow, to trickle. This electronic flood you describe has no banks; it massively delivers but what to whom? There is something intrinsically small about its content, compared to the genius of its working. And--if I may point out a technical problem--its product never achieves autonomy from its means of delivery. A book can lie unread for a century, and all it needs to come to life is to be scanned by a literate brain.

But virtue, by the bare statement of its actions, can so affect men's minds as to create at once both admiration of the things done and desire to imitate the doers of them. The goods of fortune we would possess and would enjoy; those of virtue we long to practise and exercise. We are content to receive the former from others, the latter we wish others to experience from us. Moral good is a practical stimulus; it is no sooner seen, than it inspires an impulse to practice, and influences the mind and character not by a mere imitation which we look at, but by the statement of the fact creates a moral purpose which we form.

I usually start writing stories from tone and not from content—kind of like people who create music and invent the lyrics later on. I often give this metaphor where I say that writing short fiction is like surfing, while writing a novel is like navigating with your car. So when you navigate with your car, you want to get somewhere. When you surf, you don’t want to get somewhere, you just don’t want to fall off your board. I think the equivalent of balance is tone, so I think tone gives birth to the story.

“In the history of science, ever since the famous trial of Galileo, it has repeatedly been claimed that scientific truth cannot be reconciled with the religious interpretation of the world. Although I an now convinced that scientific truth is unassailable in its own field, I have never found it possible to dismiss the content of religious thinking as simply part of an outmoded phase in the consciousness of mankind, a part we shall have to give up from now on, Thus in the course of my life I have repeatedly been compelled to ponder on the relationship of these two regions of though, for I have never been able to doubt the reality of that to which they point.”

You shall no longer take things at second or third hand.... nor look through the eyes of the dead.... nor feed on the spectres in books. I tramp a perpetual journey All goes onward and outward.... and nothing collapses, And to die is different from what any one supposed, and luckier. If no other in the world be aware I sit content, And if each and all be aware I sit content. The final three stanzas of 'Song of Myself" were also highlighted. I bequeath myself to the dirt to grow from the grass I love, If you want me again look for me under your bootsoles. You will hardly know who I am or what I mean, But I shall be good health to your nevertheless, And filter and fibre your blood. Failing to fetch me at first keep encouraged, Missing me one places search another, I stop some where waiting for you It became a weekend of reading, of trying to see her in the fragments of the poem she'd left for me. I could never get anywhere with the lines, but I kepr thinking about them anyway, becase I didn't want to disappoint her. She wanted me to play out with the string, to find the place where she had stopped and was waiting for me, to follow the bread crumb trail until it dead-ended into her.

Never have I seen so many young, privileged, people trying so hard to be happy. There are countless articles written about it, blogs named for it, workshops attending to it. Who ever said we’re supposed to be happy all the time, anyway? We’re not. And the pressure to do so might be what’s making us unhappy to begin with. It’s OK if you’re not completely content with your life twenty-four hours a day. Can you imagine what a boring person you’d be if you were? Going through shit storms, feeling uninspired, hating the way you look and having guilt over not accomplishing enough are just some of the things that make you interesting, relatable and human. Not to mention, if you’re reading this, then you have internet access and if you have internet access, it stands to reason that you have a computer, which makes me think you probably have a place to live, with electricity and plenty of food to eat and clean clothes to wear, which are all things that an enormous amount of people living on the planet today do not have. This is not to say that people shouldn’t strive to better their positions in life, however it seems like so many of us are no longer content with a regular amount of happy, yet dead-set on being maniacally jubilant, all of the time.

The true meaning of money yet remains to be popularly explained and comprehended. When each individual realises for himself that this thing primarily stands for and should only be accepted as a moral due - that it should be paid out as honestly stored energy, and not as a usurped privilege - many of our social, religious, and political troubles will have permanently passed. As for Carrie, her understanding of the moral significance of money was the popular understanding, nothing more. The old definition: 'Money: something everybody else has and I must get,' would have expressed her understanding of it thoroughly. Some of it she now held in her hand - two soft, green ten-dollar bills - and she felt that she was immensely better off for the having of them. It was something that was power in itself. One of her order of mind would have been content to be cast away upon a desert island with a bundle of money, and only the long strain of starvation would have taught her that in some cases it could have no value. Even then she would have had no conception of the relative value of the thing; her one thought would, undoubtedly, have concerned the pity of having so much power and the inability to use it.

Thus we arrive at the problem of the relation of religion to the negation of sexual desire. Sexual debility results in a lowering of self-confidence. In one case it is compensated by the brutalization of sexuality, to maintain sexual repression, in the other by rigid character traits. The compulsion to control one's sexuality, to maintain sexual repression, leads to the development of pathologic, emotionally tinged notions of honor and duty, bravery and self-control. But the pathology and emotionality of these psychic attitudes are strongly at variance with the reality of one's personal behavior. The man who attains genital satisfaction, is honorable, responsible, brave, and controlled, without making much of a fuss about it. These attitudes are an organic part of his personality. The man whose genitals are weakened, whose sexual structure is full of contradictions, must continually remind himself to control his sexuality, to preserve his sexual dignity, to be brave in the face of temptation, etc. The struggle to resist the temptation to masturbate is a struggle that is experienced by every adolescent and every child, without exception. All the elements of the reactionary man's structure are developed in this struggle. It is in the lower middle classes that this structure is reinforced most strongly and embedded most deeply. Every form of mysticism derives it's most active energy and, in part, also it's content from this compulsory suppression of sexuality.

“I believe that the very purpose of life is to be happy. From the very core of our being, we desire contentment. In my own limited experience I have found that the more we care for the happiness of others, the greater is our own sense of well-being. Cultivating a close, warmhearted feeling for others automatically puts the mind at ease. It helps remove whatever fears or insecurities we may have and gives us the strength to cope with any obstacles we encounter. It is the principal source of success in life. Since we are not solely material creatures, it is a mistake to place all our hopes for happiness on external development alone. The key is to develop inner peace.”