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American planes full of holes and wounded men and corpses took off backwards from an airfield in England. Over France a few German fighter planes flew at them backwards sucked bullets and shell fragments from some of the planes and crewmen. They did the same for wrecked American bombers on the ground and those planes flew up backwards to join the formation. The formation flew backwards over a German city that was in flames. The bombers opened their bomb bay doors exerted a miraculous magnetism which shrunk the fires gathered them into cylindrical steel containers and lifted the containers into the bellies of the planes. The containers were stored neatly in racks. The Germans below had miraculous devices of their own which were long steel tubes. They used them to suck more fragments from the crewmen and planes. But there were still a few wounded Americans though and some of the bombers were in bad repair. Over France though German fighters came up again made everything and everybody as good as new. When the bombers got back to their base the steel cylinders were taken from the racks and shipped back to the United States of America where factories were operating night and day dismantling the cylinders separating the dangerous contents into minerals. Touchingly it was mainly women who did this work. The minerals were then shipped to specialists in remote areas. It was their business to put them into the ground to hide them cleverly so they would never hurt anybody ever again. ↗
We should get into the way of appearing lively in religion, more by being lively in the service of God and our generation than by the liveliness and forwardness of our tongues, and making a business of proclaiming on the house tops with our mouths the holy and eminent acts and exercises of our own hearts. Christians that are intimate friends would talk together of their experiences and comforts in a manner better becoming Christian humility and modesty, and more to each other's profit: their tongues not running before, but rather going behind their hands and feet, after the prudent example of the blessed apostle, 2 Cor. xii. 6. Many occasions of spiritual pride would thus be cut off, and so a great door shut against the devil. A great many of the main stumbling-blocks against experimental and powerful religion would be removed, and religion would be declared and manifested in such a way that, instead of hardening spectators, and exceedingly promoting infidelity and atheism, it would, above all things, tend to convince men that there is a reality in religion, and greatly awaken them, and win them, by convincing their consciences of the importance and excellency of religion. Thus the light of professors would so shine before men, that others, seeing their good works, would glorify their Father which is in heaven. ↗
...for the first time Rincewind saw the troll. It wasn’t half so bad as he had imagined. Umm, said his imagination after a while. It wasn’t that the troll was horrifying. Instead of the rotting, betentacled monstrosity he had been expecting Rincewind found himself looking at a rather squat but not particularly ugly old man who would quite easily have passed for normal on any city street, always provided that other people on the street were used to seeing old men who were apparently composed of water and very little else. It was as if the ocean had decided to create life without going through all that tedious business of evolution, and had simply formed a part of itself into a biped and sent it walking squishily up the beach. (…) How does he hold himself together, his mind screamed at him. Why doesn’t he spill? ↗
Given an area of law that legislators were happy to hand over to the affected industries and a technology that was both unfamiliar and threatening, the prospects for legislative insight were poor. Lawmakers were assured by lobbyists a) that this was business as usual, that no dramatic changes were being made by the Green or White papers; or b) that the technology presented a terrible menace to the American cultural industries, but that prompt and statesmanlike action would save the day; or c) that layers of new property rights, new private enforcers of those rights, and technological control and surveillance measures were all needed in order to benefit consumers, who would now be able to “purchase culture by the sip rather than by the glass” in a pervasively monitored digital environment. In practice, somewhat confusingly, these three arguments would often be combined. Legislators’ statements seemed to suggest that this was a routine Armageddon in which firm, decisive statesmanship was needed to preserve the digital status quo in a profoundly transformative and proconsumer way. Reading the congressional debates was likely to give one conceptual whiplash. To make things worse, the press was—in 1995, at least—clueless about these issues. It was not that the newspapers were ignoring the Internet. They were paying attention—obsessive attention in some cases. But as far as the mainstream press was concerned, the story line on the Internet was sex: pornography, online predation, more pornography. The lowbrow press stopped there. To be fair, the highbrow press was also interested in Internet legal issues (the regulation of pornography, the regulation of online predation) and constitutional questions (the First Amendment protection of Internet pornography). Reporters were also asking questions about the social effect of the network (including, among other things, the threats posed by pornography and online predators). ↗
I’ve taken to long-distance walking as a means of dissolving the mechanised matrix which compresses the space-time continuum, and decouples human from physical geography. So this isn’t walking for leisure -- that would be merely frivolous, or even for exercise -- which would be tedious. No, to underscore the seriousness of my project I like a walk which takes me to a meeting or an assignment; that way I can drag other people into my eotechnical world view. ‘How was your journey?’ they say. ‘Not bad,’ I reply. ‘Take long?’ they enquire. ‘About ten hours,’ I admit. ‘I walked here.’ My interlocutor goggles at me; if he took ten hours to get here, they’re undoubtedly thinking, will the meeting have to go on for twenty? As Emile Durkheim so sagely observed, a society’s space-time perceptions are a function of its social rhythm and its territory. So, by walking to the business meeting I have disrupted it just as surely as if I’d appeared stark naked with a peacock’s tail fanning out from my buttocks while mouthing Symbolist poetry. ↗
Hell, there're already too many psychologists; too many everythings. Too many engineers, too many chemists, too many doctors, too many dentists, too many sociologists. There aren't enough people who can actually do anything, really know how to make this world work. When you thing about it; when you look at the way it really is; God, we've got - well, let's say, there's 100 percent. Half of these are under eighteen or over sixty-five; that is not working. This leaves the middle fifty percent. Half of these are women; most are so busy having babies or taking care of kids, they're totally occupied. Some of them work, too, so let's say we're down to 30 percent. Ten percent are doctors or lawyers or sociologists or psychologists or dentists or businessmen or artists or writers, or schoolteachers, or priests, ministers, rabbis; none of there are actually producing anything, they're only servicing people. So now we're down to 20 percent. At least 2 or 3 percent are living on trusts or clipping coupons or are just rich. That leaves 17 percent. Seven percent of these are unemployed, mostly on purpose! So in the end we've got 10 percent producing all the food, constructing the houses, building and repairing all the roads, developing electricity, working in the mines, building cars, collecting garbage; all the dirty work, all the real work. Everybody's just looking for some gimmick so they don't have to actually do anything. And the worst part is, the ones who do the work get paid the least. ↗
Why do these people crave fame? Why do any of us? Well, I’d argue it’s not about money. If it were our tabloids would be devoted to the lives and times of bankers. I think we all want to leave a legacy. We want to be remembered. We want to be Great.... In short, Alexander [the Great] was Great because others decided he was Great, because they chose to admire and emulate him. ... We made Alexander Great, just as today we make people great when we admire them and try to emulate them. History has traditionally been in the business of finding and celebrating great men, and only occasionally great women, but this obsession with Greatness is troubling to me. It wrongly implies, first, history is made primarily by men and secondly, that history is made primarily by celebrated people, which of course makes us all want to be celebrities. Thankfully we’ve left behind the idea that the best way to become an icon is to butcher people and conquer a lot of land, but the ideals that we’ve embraced instead aren’t necessarily worth celebrating either. All of which is to say we decide what to worship and what to care about and what to pay attention to. We decide whether to care about [so-called ‘celebrities’]. Alexander couldn’t make history in a vacuum, and neither can anyone else. ↗
First of all, I was running scams when you were at keggers at Kappa Kappa Werewolf. You don’t know much about me but I am way smarter than Gabriel was. I’m a consummate liar. I can street fight with the best of them and I can cheat at cards like nobody’s business. This on top of my computer skills. I may not howl at the moon and have superhuman strength but I can hold my own. ↗
