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If I had my way," Dionysus said, "I would cause your molecules to erupt in flames. We'd sweep up the ashes and be done with a lot of trouble. But Chiron seems to feel this would be against my mission at this cursed camp: to keep you little brats safe from harm." "Spontaneous combustion is a form of harm, Mr. D," Chiron put in. "Nonsense," Dionysus said. "Boy wouldn't feel a thing. Nevertheless, I've agreed to restrain myself. I'm thinking of turning you into a dolphin instead, sending you back to your father. ↗
Well, you have said that you were quite certain I was not a serious anarchist. Does this place strike you as being serious?" "It does seem to have a moral under all its gaiety," assented Syme; "but may I ask you two questions? You need not fear to give me information, because, as you remember, you very wisely extorted from me a promise not to tell the police, a promise I shall certainly keep. So it is in mere curiosity that I make my queries. First of all, what is it really all about? What is it you object to? you want to abolish Government?" "To abolish God!" said Gregory, opening the eyes of a fanatic. "We do not only want to upset a few despotisms and police regulations; that sort of anarchism does exist, but it is a mere branch of the Nonconformists. We dig deeper and we blow you higher. We wish to deny all those arbitrary distinctions of vice and virtue, honour and treachery, upon which mere rebels base themselves. The silly sentimentalists of the French Revolution talked of the Rights of Man! We hate Rights and we hate Wrongs. We have abolished Right and Wrong." "And Right and Left," said Syme with a simple eagerness. "I hope you will abolish them too. They are much more troublesome to me. ↗
She thinks petting me is an honor. This is an unexpected position to take for a goddess of slaughter, but I applaud her defiance of convention. ↗
I was under the impression that I warned you that in London country ways will not do, Frederica!” “You did!” she retorted. “And although I can’t say that I paid much heed to your advice it so happens that I am accompanied today by my aunt!” “Who adds invisibility to her other accomplishments! ↗
For what other reason would you have me save you? Because I like you? Better to be useful than liked. ↗
No settled family or community has ever called its home place an “environment.” None has ever called its feeling for its home place “biocentric” or “anthropocentric.” None has ever thought of its connection to its home place as “ecological,” deep or shallow. The concepts and insights of the ecologists are of great usefulness in our predicament, and we can hardly escape the need to speak of “ecology” and “ecosystems.” But the terms themselves are culturally sterile. They come from the juiceless, abstract intellectuality of the universities which was invented to disconnect, displace, and disembody the mind. The real names of the environment are the names of rivers and river valleys; creeks, ridges, and mountains; towns and cities; lakes, woodlands, lanes roads, creatures, and people. And the real name of our connection to this everywhere different and differently named earth is “work.” We are connected by work even to the places where we don’t work, for all places are connected; it is clear by now that we cannot exempt one place from our ruin of another. The name of our proper connection to the earth is “good work,” for good work involves much giving of honor. It honors the source of its materials; it honors the place where it is done; it honors the art by which it is done; it honors the thing that it makes and the user of the made thing. Good work is always modestly scaled, for it cannot ignore either the nature of individual places or the differences between places, and it always involves a sort of religious humility, for not everything is known. Good work can be defined only in particularity, for it must be defined a little differently for every one of the places and every one of the workers on the earth. The name of our present society’s connection to the earth is “bad work” – work that is only generally and crudely defined, that enacts a dependence that is ill understood, that enacts no affection and gives no honor. Every one of us is to some extent guilty of this bad work. This guilt does not mean that we must indulge in a lot of breast-beating and confession; it means only that there is much good work to be done by every one of us and that we must begin to do it. ↗
