If you believe in peace, act peacefully; if you believe in love, acting lovingly; if you believe every which way, then act every which way, that's perfectly valid - but don't go out trying to sell your beliefs to the system. You end up contradicting what you profess to believe in, and you set a bum example. If you want to change the world, change yourself.
The minute you land in New Orleans, something wet and dark leaps on you and starts humping you like a swamp dog in heat, and the only way to get that aspect of New Orleans off you is to eat it off. That means beignets and crayfish bisque and jambalaya, it means shrimp remoulade, pecan pie, and red beans with rice, it means elegant pompano au papillote, funky file z'herbes, and raw oysters by the dozen, it means grillades for breakfast, a po' boy with chowchow at bedtime, and tubs of gumbo in between. It is not unusual for a visitor to the city to gain fifteen pounds in a week--yet the alternative is a whole lot worse. If you don't eat day and night, if you don't constantly funnel the indigenous flavors into your bloodstream, then the mystery beast will go right on humping you, and you will feel its sordid presence rubbing against you long after you have left town. In fact, like any sex offender, it can leave permanent psychological scars.
If my colleagues stop eating donuts and are more active, it saves me money on next year's insurance premium, and I get to work with people who have more energy and creativity each day. Yet most organizations fail to make health a cultural priority. Instead, they treat healthcare like any other expense.
Dr. Jules Hilbert: Hell Harold, you could just eat nothing but pancakes if you wanted.Harold Crick: What is wrong with you? Hey, I don't want to eat nothing but pancakes, I want to live! I mean, who in their right mind in a choice between pancakes and living chooses pancakes?Dr. Jules Hilbert: Harold, if you pause to think, you'd realize that that answer is inextricably contingent upon the type of life being led... and, of course, the quality of the pancakes.
[P]eople only make decisions based on what they know. You can have everyone in the country vote freely and democratically and still come up with the wrong answer - if the information they base that decision on is wrong. People don't want the truth [when] it is complicated. They don't want to spend years debating an issue. They want it homogenized, sanitized, and above all, simplified into terms they can understand...Governments are often criticized for moving slowly, but that deliberateness, it turns out, is their strength. They take time to think through complex problems before they act. People, however, are different. People react first from the gut and then from the head...give that knee-jerk reflex real power to make its overwhelming will known as a national mandate instantly and you can cause a political riot. Combine these sins - simplification of information and instant, visceral democratic mandates - and you lose the ability to cool down. There is no longer deliberation time between events that may or may not be true and our reaction to them. Policy becomes instinct rather than thought.
At last he was to feel that he had the town, as it were, in his pocket, and was ready for anything. Accordingly he sent a confidential messenger to Rome, to ask his father what step he should next take, his power in Gabii being, by God's grace, by this time absolute. Tarquin, I suppose, was not sure of the messenger's good faith: in any case, he said not a word in reply to his question, but with a thoughtful air went out to the garden. The man followed him, and Tarquin, strolling up and down in silence, began knocking off poppy-heads with his stick. The messenger at last wearied of putting his question and waiting for the reply, so he returned to Gabii supposing his mission to have failed. He told Sextus what he had said and what he had seen his father do: the king, he declared, whether from anger, or hatred, or natural arrogance, had not uttered a single word. Sextus realized that though his father had not spoken, he had, by his action, indirectly expressed his meaning clearly enough; so he proceeded at once to act upon his murderous instructions.
Now I would solicit the particular attention of those numerous people who imagine that money is everything in this world, and that rank and ability are inseparable from wealth: let them observe that Cincinnatus, the one man in whom Rome reposed all her hope of survival, was at that moment working a little three-acre farm (now known as Quinctian meadows) west of the Tiber, just opposite the spot where the shipyards are today. A mission from the city found him at work on his land - digging a ditch, maybe, or ploughing. Greetings were exchanged, and he was asked - with a prayer for God's blessing on himself and his country - to put on his toga and hear the Senate's instructions. This naturally surprised him, and, asking if all were well, he told his wife Racilia to run to their cottage and fetch his toga. The toga was brought, and wiping the grimy sweat from his hands and face he put it on; at once the envoys from the city saluted him, with congratulations, as Dictator, invited him to enter Rome, and informed him of the terrible danger of Minucius's army.
Rather than heralding a new era of easy living, the Agricultural Revolution left farmers with lives generally more difficult and less satisfying than those of foragers. Hunter-gatherers spent their time in more stimulating and varied ways, and were less in danger of starvation and disease. The Agricultural Revolution certainly enlarged the sum total of food at the disposal of humankind, but the extra food did not translate into a better diet or more leisure. Rather, it translated into population explosions and pampered elites. The average farmer worked harder than the average forager, and got a worse diet in return. The Agricultural Revolution was history’s biggest fraud.
The dialectical or ecological approach asserts that creating the world is involved in our every act. It is impossible for us to operate in our daily lives and not create the world that everyone must live in. What we desire arranges the genetic code in all of our major crops and livestock. We cannot avoid participating in the creation, and it is in agriculture, far and away our largest and most basic artifact, that human culture and the creation totally interpenetrate.