The wealth of the imperial countries is our wealth too. On the universal plane this affirmation, you may be sure, should on no account be taken to signify that we feel ourselves affected by the creations of Western arts or techniques. For in a very concrete way Europe has stuffed herself inordinately with the gold and raw materials of the colonial countries:Latin America, China, and Africa. From all these continents, under whose eyes Europe today raises up her tower of opulence, there has flowed out for centuries toward that same Europe diamonds and oil, silk and cotton, wood and exotic products. Europe is literally the creation of the Third World. The wealth which smothers her is that which was stolen from the underdeveloped peoples. The ports of Holland, the docks of Bordeaux and Liverpool were specialized in the Negro slave trade, and owe their renown to millions of deported slaves. So when we hear the head of a European state declare with his hand on his heart that he must come to the aid of the poor underdeveloped peoples, we do not tremble with gratitude. Quite the contrary; we say to ourselves: "It's a just reparation which will be paid to us.

It will not, however, affect one tiny bit the question of whether the text has a literal meaning because—mark this—every biblical text has a literal meaning. Many people are stunned to hear this. That is because many people think a "literal meaning" can only be conveyed by literal language. They make the mistake of assuming that an author who uses metaphor, fiction, hyperbole, or various other figures of speech does not have a literal meaning. Thus, for instance, if I say "my heart is broken", some people mistakenly imagine that I "meant nothing literally." But, of course, I do. I literally mean I am deeply grieved and I am expressing that grief via a metaphor. Likewise, if I say "I stood in line for a million years" I am using an exaggeration to communicate another literal meaning: I waited a long time. Indeed, more often than not, metaphor is exactly the right vehicle for conveying a literal meaning and is far better than nonfigurative language. The shortest distance between two minds is a figure of speech. -- Making Senses of Scripture

[The Devil and his angels] have... persuad[ed]... humans that a curious, and usually short-lived, experience which they call "being in love" is the only respectable ground for marriage; that marriage can, and ought to, render this excitement permanent; and that a marriage which does not do so is no longer binding. This idea [comes from their] parody of an idea that came from [God]... Things are to be many, yet somehow also one. The good of one self is to be the good of another. This... He calls Love, and this... can be detected under all He does and even all He is... He introduces into matter... the organism, in which the parts are [set at odds with] their natural destiny of competition and made to cooperate... In... humans [God] has... associated affection between the parties with sexual desire. He has also made the offspring dependent on the parents and given the parents an impulse to support it-thus producing the Family, which is like the organism, [but] the members are more distinct, yet also united in a more conscious and responsible way... [Heavenly Father] described a married couple as "one flesh." He did not say "a happily married couple" or "a couple who married because they were in love"...

He discovered wonderful stories, also, about jewels. In Alphonso's Clericalis Disciplina a serpent was mentioned with eyes of real jacinth, and in the romantic history of Alexander, the Conqueror of Emathia was said to have found in the vale of Jordan snakes 'with collars of real emeralds growing on their backs.' There was a gem in the brain of the dragon, Philostratus told us, and 'by the exhibition of golden letters and a scarlet robe' the monster could be thrown into a magical sleep and slain. According to the great alchemist, Pierre de Boniface, the diamond rendered a man invisible, and the agate of India made him eloquent. The cornelian appeased anger, and the hyacinth provoked sleep, and the amethyst drove away the fumes of wine. The garnet cast out demons, and the hydropicus deprived the moon of her color. The selenite waxed and waned with the moon, and the meloceus, that discovers thieves, could be affected only by the blood of kids. Leonardus Camillus had seen a white stone taken from the brain of a newly killed toad, that was a certain antidote against poison. The bezoar, that was found in the heart of the Arabian deer, was a charm that could cure the plague. In the nests of Arabian birds was the aspirates, that, according to Democritus, kept the wearer from any danger by fire.

Depression, somehow, is much more in line with society's notions of what women are all about: passive, sensitive, hopeless, helpless, stricken, dependent, confused, rather tiresome, and with limited aspirations. Manic states, on the other hand, seem to be more the provenance of men: restless, fiery, aggressive, volatile, energetic, risk taking, grandiose and visionary, and impatient with the status quo. Anger or irritability in men, under such circumstances, is more tolerated and understandable; leaders or takers of voyages are permitted a wider latitude for being temperamental. Journalists and other writers, quite understandably, have tended to focus on women and depression, rather than women and mania. This is not surprising: depression is twice as common in women as men. But manic-depressive illness occurs equally often in women and men, and, being a relatively common condition, mania ends up affecting a large number of women. They, in turn, often are misdiagnosed, receive poor, if any, psychiatric treatment, and are at high risk for suicide, alcoholism, drug abuse, and violence. But they, like men who have manic-depressive illness, also often contribute a great deal of energy, fire, enthusiasm, and imagination to the people and world around them.

It is not the case that one can create new people on the assumption that if they are not pleased to have come into existence they can simply kill themselves. Once somebody has come into existence and attachments with that person have been formed, suicide can cause the kind of pain that makes the pain of childlessness mild by comparison. Somebody contemplating suicide knows (or should know) this. This places an important obstacle in the way of suicide. One’s life may be bad, but one must consider what affect ending it would have on one’s family and friends. There will be times when life has become so bad that it is unreasonable for the interests of the loved ones in having the person alive to outweigh that person’s interests in ceasing to exist. When this is true will depend in part on particular features of the person for whom continued life is a burden. Different people are able to bear different magnitudes of burden. It may even be indecent for family members to expect that person to continue living. On other occasions one’s life may be bad but not so bad as to warrant killing oneself and thereby making the lives of one’s family and friends still much worse than they already are.

Max raised the mallet. He stared into her face and wished he could say he was sorry, that he didn't want to do it. When he slammed the mallet down, with an echoing bang, he heard a high, piercing scream and almost screamed himself, believing for an instant it was her, still somehow alive; then realized it was Rudy. Max was powerfully built, with his, deep water-buffalo chest and Dutch farmer's shoulders. With the first blow he had driven the stake over two-thirds of the way in. He only needed to bring the mallet down once more. The blood that squelched up around the wood was cold and had a sticky, viscous consistency.Max swayed, his head light. His father took his arm.'Goot,' Abraham whispered into his ear, his arms around him, squeezing him so tightly his ribs creaked. Max felt a little thrill of pleasure - an automatic reaction to the intense, unmistakable affection of his father's embrace - and was sickened by it. 'To do offense to the house of the human spirit, even after its tenant depart, is no easy thing, I know.'("Abraham's Boys")

My vision of the gathered church that had come to me... had been replaced by a vision of the gathered community. What I saw now was the community imperfect and irresolute but held together by the frayed and always fraying, incomplete and yet ever-holding bonds of the various sorts of affection. There had maybe never been anybody who had not been loved by somebody, who had been loved by somebody else, and so on and on... It was a community always disappointed in itself, disappointing its members, always trying to contain its divisions and gentle its meanness, always failing and yet always preserving a sort of will toward goodwill. I knew that, in the midst of all the ignorance and error, this was a membership; it was the membership of Port William and of no other place on earth. My vision gathered the community as it never has been and never will be gathered in this world of time, for the community must always be marred by members who are indifferent to it or against it, who are nonetheless its members and maybe nonetheless essential to it. And yet I saw them all as somehow perfected, beyond time, by one another's love, compassion, and forgiveness, as it is said we may be perfected by grace.

There are instances, indeed, wherein men shew a vanity in resembling a great man in his countenance, shape, air, or other minute circumstances, that contribute not in any degree to his reputation; but it must be confess’d, that this extends not very far, nor is of any considerable moment in these affections. For this I assign the following reason. We can never have a vanity of resembling in trifles any person, unless he be possess’d of very shining qualities, which give us a respect and veneration for him. These qualities, then, are, properly speaking, the causes of our vanity, by means of their relation to ourselves. Now after what manner are they related to ourselves? They are parts of the person we value, and consequently connected with these trifles; which are also suppos’d to be parts of him. These trifles are connected with the resembling qualities in us; and these qualities in us, being parts, are connected with the whole; and by that means form a chain of several links betwixt ourselves and the shining qualities of the person we resemble. But besides that this multitude of relations must weaken the connexion; ’tis evident the mind, in passing from the shining qualities to the trivial ones, must by that contrast the better perceive the minuteness of the latter, and be in some measure asham’d of the comparison and resemblance.

Mother! what a world of affection is comprised in that single word; how little do we in the giddy round of youthful pleasure and folly heed her wise counsels. How lightly do we look upon that zealous care with which she guides our otherwise erring feet, watches with feelings which none but a mother can know the gradual expansion of our youth to the riper yours of discretion. We may not think of it then, but it will be recalled to our minds in after years, when the gloomy grave or a fearful living separation has placed her far beyond our reach, and her sweet voice of sympathy and consolation for the various ills attendant upon us sounds in our ears no more. How deeply then we regret a thousand deeds that we have done contrary to her gentle admonitions! How we sign for those days once more, that we may retrieve what we have done amiss and make her kind heart glad with happiness! Alas! once gone they can never be recalled, and we grow mournfully sad with the bitter reflection.