Mainly, though, the Democratic Party has become the party of reaction. In reaction to a war that is ill conceived, we appear suspicious of all military action. In reaction to those who proclaim the market can cure all ills, we resist efforts to use market principles to tackle pressing problems. In reaction to religious overreach, we equate tolerance with secularism, and forfeit the moral language that would help infuse our policies with a larger meaning. We lose elections and hope for the courts to foil Republican plans. We lost the courts and wait for a White House scandal.And increasingly we feel the need to match the Republican right in stridency and hardball tactics. The accepted wisdom that drives many advocacy groups and Democratic activists these days goes like this: The Republican Party has been able to consistently win elections not by expanding its base but by vilifying Democrats, driving wedges into the electorate, energizing its right wing, and disciplining those who stray from the party line. If the Democrats ever want to get back into power, then they will have to take up the same approach....Ultimately, though, I believe any attempt by Democrats to pursue a more sharply partisan and ideological strategy misapprehends the moment we're in. I am convinced that whenever we exaggerate or demonize, oversimplify or overstate our case, we lose. Whenever we dumb down the political debate, we lose. For it's precisely the pursuit of ideological purity, the rigid orthodoxy and the sheer predictability of our current political debate, that keeps us from finding new ways to meet the challenges we face as a country. It's what keeps us locked in "either/or" thinking: the notion that we can have only big government or no government; the assumption that we must either tolerate forty-six million without health insurance or embrace "socialized medicine". It is such doctrinaire thinking and stark partisanship that have turned Americans off of politics.

I love you!” he bellowed at me and his eyes turned black. “Happy now? I love you, okay? I love youso fucking much that it hurts! It’s driving me insane! I loved you from the moment I saw you doingyour Miss Marple impression in those woods back at The Ragged Cove. But I could tell you weresweet on Luke and hey, why not? He’s the good-looking one, right? I mean, I’m just the hired muscle.I’m the one who gets everyone else out of the shit. But I couldn’t help my feelings, I’d never felt likethat before. So yeah, okay I stole a kiss from you in the gatehouse – big fucking deal! But you knowwhat? That was the biggest mistake of my life, because that one kiss from you drove me out of my tinyfreaking mind! So, I’m sorry if I give the boy a hard time and ain’t too gentle with the girl, but I’m notgoing to sit back and watch you risk your life just so you can blow their noses and wipe their arses!”I looked at Potter and he seemed almost out of breath after his rant. Once he had finished, he put outhis cigarette and lit another one. Standing, I looked at him and said, “Potter, I had no idea…”“Ah, forget it,” he said, waving me away with his hand. “I shouldn’t have said anything. Besides, I’llbe moving out at first light in search of Luke. Once I’ve rescued him, I’ll bring him to you in TheHollows and you won’t have to see me again.

Love loves and in loving always looks beyond what it has in hand and possesses. The driving impulse [*Triebimpuls*] which arouses may tire out; love itself does not tire. This *sursum corda* which is the essence of love may take on fundamentally different forms at different elevations in the various regions of value. The sensualist is struck by the way the pleasure he gets from the objects of his enjoyment gives him less and less satisfaction while his driving impulse stays the same or itself increases as he flies more and more rapidly from one object to the next. For this water makes one thirstier, the more one drinks. Conversely, the satisfaction of one who loves spiritual objects, whether things or persons, is always holding out new promise of satisfaction, so to speak. This satisfaction by nature increases more rapidly and is more deeply fulfilling, while the driving impulse which originally directed him to these objects or persons holds constant or decreases. The satisfaction always lets the ray of the movement of love peer out a little further beyond what is presently given. In the highest case, that of love for a person, this movement develops the beloved person in the direction of ideality and perfection appropriate to him and does so, in principle, beyond all limits.However, in both the satisfaction of pleasure and the highest personal love, the same *essentially infinite process* appears and prevents both from achieving a definitive character, although for opposite reasons: in the first case, because satisfaction diminishes; in the latter, because it increases. No reproach can give such pain and act so much as a spur on the person to progress in the direction of an aimed-at perfection as the beloved's consciousness of not satisfying, or only partially satisfying, the ideal image of love which the lover brings before her―an image he took from her in the first place. Immediately a powerful jolt is felt in the core of the soul; the soul desires to grow to fit this image. "So let me seem, until I become so." Although in sensual pleasure it is the *increased variety* of the objects that expresses this essential infinity of the process, here it is the *increased depth of absorption* in the growing fullness of one object. In the sensual case, the infinity makes itself felt as a self-propagating unrest, restlessness, haste, and torment: in other words, a mode of striving in which every time something repels us this something becomes the source of a new attraction we are powerless to resist. In personal love, the felicitous advance from value to value in the object is accompanied by a growing sense of repose and fulfillment, and issues in that positive form of striving in which each new attraction of a suspected value results in the continual abandonment of one already given. New hope and presentiment are always accompanying it. Thus, there is a positively valued and a negatively valued *unlimitedness of love*, experienced by us as a potentiality; consequently, the striving which is built upon the act of love is unlimited as well. As for striving, there is a vast difference between Schopenhauer's precipitate "willing" born of torment and the happy, God-directed "eternal striving" in Leibniz, Goethe's Faust, and J. G. Fichte."―from_Ordo Amoris_

“We were working okay there and Steve was working good, as well. Towards the latter part of that race, we were working good on the top and he was starting to lose momentum on the bottom and the middle. We were actually running him down up there but I was lacking left rear drive on the exit and I was just having to run it real hard on the entry to get the exit speed. You can only do that so long before you get tight and push a little bit. I lost a little momentum a couple of times doing that. Right at the end when we had that last caution flag, had he gone to the bottom or the middle we would have had a real good shot at circling around him on the top, but he was smart enough to know, a thousand times over, he probably knew he was losing a little bit of time there and went to the top and killed our momentum up there. I gave second away in the last corner going to the bottom.”

“[What to watch: Tommy Finn won't be in uniform for the defending Class 3A state champs. But neither will be Casey Martin or slew of other Trojan offensive guns. Last year, Finn led a 99-yard drive that ate up 7 1/2 minutes and threw a TD pass with 10.1 seconds left for the 18-13 win. Both programs lost the kitchen sink to graduation, but both teams do have a lot of talent, though unknown at this point. Andrean has eight returning starters on defense. But the 'Niners didn't run a ball past the line of scrimmage against Penn last week.] We have to do everything we can to not lose the game. If we line up right, don't jump offsides, get people in the right place, we can compete with just about everyone, ... They have more coming back in the trenches, but we have a lot of kids who can make big plays. Skill-wise I think we're as good as them.”

I often repeat repeat myself,I often repeat repeat.I don't don't know why know why,I simply know that I I Iam am inclined to say to saya lot a lot this way this way-I often repeat repeat myself,I often repeat repeat.I often repeat repeat myself,I often repeat repeat.My mom my mom gets mad gets mad,it irritates my dad my dad,it drives them up a tree a tree,that's what they tell they tell me me-I often repeat repeat myself,I often repeat repeat.I often repeat repeat myself,I often repeat repeat.It gets me in a jam a jam,but that's the way I am I am,in fact I think it's neat it's neatto to to to repeat repeat-I often repeat repeat myself,I often repeat repeat.

Before drifting away entirely, he found himself reflecting---not for the first time---on the peculiarity of adults. Thet took laxatives, liquor, or sleeping pills to drive away their terrors so that sleep would come, and their terrors were so tame and domestic: the job, the money, what the teacher will think if I can't get Jennie nicer clothes, does my wife still love me, who are my friends. They were pallid compared to the fears every child lies cheek and jowl with in his dark bed, with no one to confess to in hope of perfect understanding but another child. There is no group therapy or psychiatry or community social services for the child who must cope with the thing under the bed or in the cellar every night, the thing which leers and capers and threatens just beyond the point where vision will reach. The same lonely battle must be fought night after night and the only cure is the eventual ossification of the imaginary faculties, and this is called adulthood.

There are at least two ways to believe in the idea of quality. You can believe there's something ineffable going on within the human mind, or you can believe we just don't understand what quality in a mind is yet, even though we might someday. Either of those opinions allows one to distinguish quantity and quality. In order to confuse quantity and quality, you have to reject both possibilities. The mere possibility of there being something ineffable about personhood is what drives many technologists to reject the notion of quality. They want to live in an airtight reality that resembles an idealized computer program, in which everything is understood and there are no fundamental mysteries. They recoil from even the hint of a potential zone of mystery or an unresolved seam in one's worldview. This desire for absolute order usually leads to tears in human affairs, so there is a historical reason to distrust it. Materialist extremists have long seemed determined to win a race with religious fanatics: Who can do the most damage to the most people?

I read the paragraph again. A peculiar feeling it gave me. I don't know if you have ever experienced the sensation of seeing the announcement of the engagement of a pal of yours to a girl whom you were only saved from marrying yourself by the skin of your teeth. It induces a sort of -- well, it's difficult to describe it exactly; but I should imagine a fellow would feel much the same if he happened to be strolling through the jungle with a boyhood chum and met a tigress or a jaguar, or what not, and managed to shin up a tree and looked down and saw the friend of his youth vanishing into the undergrowth in the animal's slavering jaws. A sort of profound, prayerful relief, if you know what I mean, blended at the same time with a pang of pity. What I'm driving at is that, thankful as I was that I hadn't had to marry Honoria myself, I was sorry to see a real good chap like old Biffy copping it. I sucked down a spot of tea and began brooding over the business.

Volatile expressions of anger and hostility combined with a tendency to blame others often result from feeling shame.... If you are shame-prone, any accusation directed at you, regardless of how mildly it may be delivered, has the potential to make you feel that you have failed or that you are inadequate. Rather than simply admit wrongdoing, you get angry and accusatory in order to hold yourself blameless. Using anger or hostility for self-protection hides your vulnerability and needs. Unfortunately, since most people are repelled by an angry response, this method may be effective. Your anger may drive away the very people who should know your real feelings, and it may deprive you of the opportunity to allow others to be aware of your needs. Behaving in an offensive or frightening way toward others can cause them to retreat out of fear. But, actually, the fear is your own, which you have turned against someone else in the form of anger.