George Saunders in The Braindead Megaphone, of the news but perhaps applicable elsewhere as well:
In surrendering our mass storytelling function to entities whose first priority is profit, we make a dangerous concession: “Tell us,” we say in effect, “as much truth as you can, while still making money.” This is not the same as asking: “Tell us the truth.”
From Charles Mann’s 1491:
Almost 150 years before Columbus set sail, a Tartar army besieged the Genoese city of Kaffa. Then the Black Death visited. To the defenders’ joy, their attackers began dying off. But triumph turned to terror when the Tartar khan catapulted the dead bodies of his men over the city walls, deliberately creating an epidemic inside. The Genoese fled Kaffa, leaving it open to the Tartars. But they did not run away fast enough; their ships spread the disease to every port they visited.
From Wedge, a history of the conflict between the FBI and the CIA:
One famous undertaking was spawned by an unsolicited letter to the president from a Mr. Adams of Irwin, Pennsylvania, asserting that the Japanese were deathly frightened of bats and suggesting that America consider the opportunities for “frightening, demoralizing, and exciting the prejudices of the people of the Japanese empire” by a “surprise attack” in which Japan would be bombed with live specimens. The president passed Adams’ letter to Wild Bill [Donovan, head of the COI] with a note asserting that “this man is not a nut.” Donovan promptly commissioned the curator of mammals at the American Museum of Natural History to work with the Army Air Corps; bats were strapped into catapults and flung, and their trajectories noted on clipboards, but the project was terminated when it was discovered that bats would freeze to death at forty thousand feet. Also, though no one had bothered to check Adams’ assertion at the time, it turned out that the Japanese did not fear bats.
A good Ray Bradbury quote I ran across today:
If you want to write, if you want to create, you must be the most sublime fool that God ever turned out and sent rambling. You must write every single day of your life. You must read dreadful dumb books and glorious books and let them wrestle in beautiful fights inside your head, vulgar one moment, brilliant the next. You must lurk in libraries and climb the stacks like ladders to sniff books like perfumes and wear books like hats upon your crazy heads. I wish you a wrestling match with your Creative Muse that will last a lifetime. I wish craziness and foolishness and madness upon you. May you live with hysteria, and out of it make fine stories — science fiction or otherwise. Which finally means, may you be in love every day for the next 20,000 days. And out of that love, remake a world.
From Sustaining the Presence, a great essay by Karandeep Singh in the book Finding God at BYU:
The Lord’s University taught me a new tongue, one that enables me to do three things: (1) delineate between spiritual discourse and worldly discourse; (2) recognize when I have slipped from the spiritual into the worldly and rectify the slippage; and (3) check my tendency to hijack the language of the spiritual to suit my convenience in the worldly.
I returned to BYU for a graduate degree because of the abundance of the spirit on its campus. Partaking of this spirit creates the courage to dream, and consequently there are dreamers aplenty here. So I returned to the machine shop to mend the tires, knowing that I must leave again to go elsewhere for a Ph.D. But this time I will leave understanding that unless one is careful, there is a negative correlation between advanced intellectual inquiry and spiritual preservation. When I went away the first time, I found that the more I pursued only the nuances of political, economic, and social history, the more the spirit eluded me. When I go away the second time, I will do so understanding that it doesn’t work the same way if the two factors are turned around: Beginning with the spirit, no depth of intellectual inquiry is outside of one’s grasp. It is possible for disciples to do first-rate intellectual work, work that has meaning. Indeed, to use religion to excuse substandard academic performance and intellectual sloppiness is to strengthen the false dichotomy of faith and reason.
What is my dream? I want to be part of a counter-renaissance of men and women who call themselves servants of God who will reclaim from the world the arts and sciences. I dream that the abundance of spirit at the BYU campus will, even in the face of apathy and materialism, initiate a resurgence of learning where disciples will once again create the standards for meaningful intellectual inquiry. Of course this is a grandiose dream. But there are dreamers aplenty at BYU in body and in spirit as embodied in the history and unique heritage that is BYU’s. If one is not careful, one can be infected with their vision. I stopped being careful a long time ago.
A good bit from chapter 20 of G. K. Chesterton’s Heretics:
Whether the human mind can advance or not, is a question too little discussed, for nothing can be more dangerous than to found our social philosophy on any theory which is debatable but has not been debated. But if we assume, for the sake of argument, that there has been in the past, or will be in the future, such a thing as a growth or improvement of the human mind itself, there still remains a very sharp objection to be raised against the modern version of that improvement. The vice of the modern notion of mental progress is that it is always something concerned with the breaking of bonds, the effacing of boundaries, the casting away of dogmas. But if there be such a thing as mental growth, it must mean the growth into more and more definite convictions, into more and more dogmas. The human brain is a machine for coming to conclusions; if it cannot come to conclusions it is rusty. When we hear of a man too clever to believe, we are hearing of something having almost the character of a contradiction in terms. It is like hearing of a nail that was too good to hold down a carpet; or a bolt that was too strong to keep a door shut. Man can hardly be defined, after the fashion of Carlyle, as an animal who makes tools; ants and beavers and many other animals make tools, in the sense that they make an apparatus. Man can be defined as an animal that makes dogmas. As he piles doctrine on doctrine and conclusion on conclusion in the formation of some tremendous scheme of philosophy and religion, he is, in the only legitimate sense of which the expression is capable, becoming more and more human. When he drops one doctrine after another in a refined scepticism, when he declines to tie himself to a system, when he says that he has outgrown definitions, when he says that he disbelieves in finality, when, in his own imagination, he sits as God, holding no form of creed but contemplating all, then he is by that very process sinking slowly backwards into the vagueness of the vagrant animals and the unconsciousness of the grass. Trees have no dogmas. Turnips are singularly broad-minded.
I recently finished Mindhunters, John Douglas’s account of his work as an FBI criminal profiler catching serial killers. It’s a fascinating book. What stood out to me most was this paragraph towards the end:
In all my years of research and dealing with violent offenders, I’ve never yet come across one who came from what I would consider a good background and functional, supportive family unit.
On a related note, a passage earlier in the book:
At the request of Buffalo SAC Richard Bretzing, I came up that weekend. Bretzing is a very proper, solid guy, a real family man and a key member of the FBI’s so-called Mormon Mafia. I’ll never forget, he had a sign in his office saying something to the effect of, “If a man fails at home, he fails in his life.”
No doubt it was “No other success can compensate for failure in the home,” often attributed to David O. McKay, who was quoting James Edward McCulloch’s 1924 book Home: The Savior of Civilization. I hunted down the book here at the BYU library and, for curiosity’s sake, I present to you the full paragraph (p. 42):
When one puts business or pleasure above his home, he that moment starts on the down grade to soul ruin. The loss of a fortune is nothing compared with the loss of home. When the club becomes more attractive to any man than his home, it is time for him to confess in bitter shame that he has failed to measure up to the supreme opportunity of his life and has flunked in the final test of true manhood. No other success can compensate for failure in the home. This is the one thing of limitless potentialities on earth. The poorest shack of a home in which love prevails over a united family is of greater value to God and future humanity than the richest bank on earth. In such a home God can work miracles and will work miracles. The greatest miracle that King Herod ever saw was John the Baptist. The religious home, though poor, produced John the Baptist. The most dazzling miracle of all history is Jesus of Nazareth. His education was that of a united religious home. Pure hearts in a pure home are always in whispering distance of Heaven. In such a home there is always a key which one may use in opening the reservoirs of the Infinite and start a Pentecost. The great, good God who made this world ordained man and woman for the home and He is seeing to it that they may search the whole world over but will never find the sweetest joys of life anywhere but in the home. In obedience to God’s law for human life, one should make it his highest ambition to build an ideal home. Make home your hobby; for, if anyone makes a loving home with all his heart, he can never miss Heaven.
I was reading through C. S. Lewis’s letters the other day and came across this bit in a letter to Genia Goelz on 20 June 1952:
I would prefer to combat the “I’m special” feeling not by the thought “I’m no more special than anyone else” but by the feeling “Everyone is as special as me.” In one way there is no difference, I grant, for both remove the speciality. But there is a difference in another way. The first might lead you to think, “I’m only one of the crowd like anyone else.” But the second leads to the truth that there isn’t any crowd. No one is like anyone else. All are “members” (organs) in the Body of Christ. All different and all necessary to the whole and to one another: each loved by God individually, as if it were the only creature in existence. Otherwise you might get the idea that God is like the government which can only deal with the people in the mass.
I loved this quote from chapter 10 of the Joseph Fielding Smith manual:
So far as the philosophy and wisdom of the world are concerned, they mean nothing unless they conform to the revealed word of God. Any doctrine, whether it comes in the name of religion, science, philosophy, or whatever it may be, if it is in conflict with the revealed word of the Lord, will fail. It may appear plausible. It may be put before you in language that appeals and which you may not be able to answer. It may appear to be established by evidence that you cannot controvert, but all you need to do is to abide your time. Time will level all things. You will find that every doctrine, every principle, no matter how universally believed, if it is not in accord with the divine word of the Lord to his servants, will perish. Nor is it necessary for us to try to stretch the word of the Lord in a vain attempt to make it conform to these theories and teachings. The word of the Lord shall not pass away unfulfilled, but these false doctrines and theories will all fail. Truth, and only truth, will remain when all else has perished.
From Mystery and Manners (via Katherine Paterson’s The Spying Heart):
Fiction is about everything human and we are made out of dust, and if you scorn getting yourself dusty, then you shouldn’t try to write fiction. It’s not a grand enough job for you.