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1Q84, Jay Rubin and Philip Gabriel Haruki Murakami

Pero no se deje engaar por las apariencias. Realidad no hay ms que una.
Jay Rubin and Philip Gabriel Haruki Murakami, 1Q84, loc. 253-54

50 of the Scariest Short Stories of All Time, Flavorwire


"You look as if you didn't know what to do with yourself in this house, either. You smoke a little more every morning and drink a little more every
afternoon and need a little more sedative every night. You're beginning to feel unnecessary too."
Flavorwire, 50 of the Scariest Short Stories of All Time, loc. 400-402

A Monster Calls, Patrick Ness


again. As incredible as it seemed, time kept moving forward for the rest of the world.
Patrick Ness, A Monster Calls, loc. 1453-1453
The rest of the world that wasnt waiting.
Patrick Ness, A Monster Calls, loc. 1453-1454
How I couldnt stand the waiting any more. I couldnt stand how alone it made me feel.
Patrick Ness, A Monster Calls, loc. 1722-1723
The answer is that it does not matter what you think, the monster said, because your mind will contradict itself a hundred times each day. You wanted
her to go at the same time you were desperate for me to save her. Your mind will believe comforting lies while also knowing the painful truths that make
those lies necessary. And your mind will punish you for believing both.
Patrick Ness, A Monster Calls, loc. 1744-1747
You do not write your life with words, the monster said. You write it with actions. What you think is not important. It is only important what you do.
Patrick Ness, A Monster Calls, loc. 1752-1753
Of course you are afraid, the monster said, pushing him slowly forward. And yet you will still do it.
Patrick Ness, A Monster Calls, loc. 1830-1830
If you speak the truth, the monster whispered in his ear, you will be able to face whatever comes.
Patrick Ness, A Monster Calls, loc. 1834-1835

All The Visions, Rudy Rucker


seemedwellthe possibility of me getting laid seemed so unlikely that I almost longed for nuclear war.
Rudy Rucker, All The Visions, loc. 148-149
Death is simple, but my evasions are complex.
Rudy Rucker, All The Visions, loc. 469-469
Life is so long, life is so short. The enemies: divorce, madness, suicide, disease.
Rudy Rucker, All The Visions, loc. 474-474
Once youre born, the worst has already happened.
Rudy Rucker, All The Visions, loc. 574-575
I read compulsively, frantically losing myself in the public lies, the false reality thats supposed to be so much realer than your wife having a baby.
Rudy Rucker, All The Visions, loc. 757-758
Ive been a mystic since then.
Rudy Rucker, All The Visions, loc. 926-927
God is everywhere, and All is One.
Rudy Rucker, All The Visions, loc. 945-945
Sometimes writing gets me as high as I used to get from lecturing on God and the One and the Unreality of Time.
Rudy Rucker, All The Visions, loc. 1364-1365
Sometimes writing gets me as high as I used to get from lecturing on God and the One and the Unreality of Time. Other times its more a matter of puke
your guts out.
Rudy Rucker, All The Visions, loc. 1364-1365
Ive written five novels now, and people who dont know me too well often ask, Where do you get your ideas? When they asked Isaac Newton how hed
gotten all his great new science ideas, he said, By thinking about them constantly. Most of my good ideas come from no place, really, they just kind of
pop out. Its like the Muse gives them to me. Also I pay close attention to daily life. Often I dont look like Im paying attention, but really I am, and I pretty
much remember everything that I ever hear or see. And I build things from all those memories, usually exaggerating this or that.
Rudy Rucker, All The Visions, loc. 1366-1371
Although, finally, nothing hinges on whether or not I make up my mind or understand the people I see on the street, its justyou know, have some fun.
And come back to the office and write some more, and come home and love my family, sleep with my wife, play with my children, try not to get drunk too
often, stretch it out, piece it together, keep life going that much longer, see God now and then, and postpone death. Its a life.

Rudy Rucker, All The Visions, loc. 1383-1386


surely life is more than staying alive.
Rudy Rucker, All The Visions, loc. 1392-1392
Life is about trying to become immortal, in a way. Two kinds of immortality: having children, being an artist. Your children are, after all, very much like
you. Watching mine grub around and read comics and be happy, I think my own childhood is, in a sense, not lost. Those happy childhood hazy days,
before you noticed time is moving.
Rudy Rucker, All The Visions, loc. 1393-1395
little
Rudy Rucker, All The Visions, loc. 1436-1436

Notes: 1) 80325259 centro jueiico gratuito


The three central teachings of mysticism: (1) All is One, (2) The One is Unknowable, (3) The One is Right Here.
Rudy Rucker, All The Visions, loc. 1490-1491
If, for your parents, youre eternally a teenager, then for your grandparents youre always a grade-school kid.
Rudy Rucker, All The Visions, loc. 2094-2094
each time you figure it out you still have to go to sleep and again wake up and again start overa
Rudy Rucker, All The Visions, loc. 2232-2233
day is such a very long time, why would anyone want to live forever,
Rudy Rucker, All The Visions, loc. 2233-2233

Altered Carbon, Richard K. Morgan


Two of them drifted over to intercept me with the easy calm of big cats that have been fed recently.
Richard K. Morgan, Altered Carbon, loc. 285-285
soaked into the remaining
Richard K. Morgan, Altered Carbon, loc. 1200-1200

Notes: 1) 18075618
raul hernandez8111847134

Amor Y Responsabilidad, Karolwojtyla


podramos decir que la persona, en cuanto sujeto, se distingue de los animales, aun de los ms perfectos, por su interioridad, en la que se concentra
una vida que le es propia, su vida interior.
Karolwojtyla, Amor Y Responsabilidad, loc. 186-87
En el hombre, el conocimiento y el deseo adquieren un carcter espiritual y contribuyen de este modo a la formacin de una verdadera vida interior,
fenmeno inexistente en los animales.
Karolwojtyla, Amor Y Responsabilidad, loc. 191-92
La vida interior es la vida espiritual.
Karolwojtyla, Amor Y Responsabilidad, loc. 192
Cul es la causa primera de todo? y Cmo ser bueno y llegar a la plenitud del bien? El primero importa ms bien el conocimiento, el segundo el
deseo, o ms exactamente la tendencia.
Karolwojtyla, Amor Y Responsabilidad, loc. 194-95
Es significativo que sea precisamente gracias a su interioridad y a su vida espiritual cmo el hombre no slo constituye una persona, sino que al mismo
tiempo pertenezca al mundo
Karolwojtyla, Amor Y Responsabilidad, loc. 196-97
Es significativo que sea precisamente gracias a su interioridad y a su vida espiritual cmo el hombre no slo constituye una persona, sino que al mismo
tiempo pertenezca al mundo exterior y que forme parte de l de una manera que le es propia.
Karolwojtyla, Amor Y Responsabilidad, loc. 196-98
La comunicacin de la persona con el mundo objetivo, con la realidad, no es solamente fsica, como es el caso en todo ser natural, ni tampoco
nicamente sensitiva como en los animales. En cuanto es sujeto definido netamente, la persona humana comunica con los otros seres por el intermedio
de su interioridad, mientras que el contacto fsico, del que ella es igualmente capaz (puesto que posee un cuerpo y, en una cierta medida, ella es
cuerpo), y el contacto sensible, a la manera de los animales, no son sus medios propios de comunicacin con el mundo.
Karolwojtyla, Amor Y Responsabilidad, loc. 201-5
el hombre no slo percibe los elementos del mundo exterior y reacciona frente a ellas de una manera espontnea o, si se quiere, maquinal, sino que en
toda su actitud de cara al mundo, a la realidad, tiende a afirmarse a s mismo, a afirmar su propio yo y ha de actuar de este modo, porque lo exige
la naturaleza de su ser. El hombre tiene una 7 de 155 Amor y Responsabilidad Estudio de Moral Sexual, Juan Pablo II naturaleza radicalmente
distinta de la de los animales. Su naturaleza comprende la facultad de autodeterminacin basada en la reflexin, y que se manifiesta en el hecho de
que el hombre, al actuar, elige lo que quiere hacer. Se llama esta facultad el libre arbitrio.
Karolwojtyla, Amor Y Responsabilidad, loc. 206-11

No hay nadie que pueda reemplazar mi acto voluntario por el suyo. Sucede a veces que alguno desea fervientemente que yo desee lo que l quiere;
entonces aparece como nunca esa frontera infranqueable entre l y yo, frontera determinada precisamente por el libre arbitrio.
Karolwojtyla, Amor Y Responsabilidad, loc. 216-18
Yo soy y yo he de ser independiente en mis actos.
Karolwojtyla, Amor Y Responsabilidad, loc. 219
En sus actividades, el hombre se sirve del mundo creado, explota sus riquezas para llegar a fines que l mismo se asigna, porque l solo los
comprende. Considrese 8 de 155 Amor y Responsabilidad Estudio de Moral Sexual, Juan Pablo II justa esta actitud del hombre frente al mundo
exterior inanimado, cuyas riquezas tienen tanta importancia para la economa, o frente a la naturaleza viviente, cuyas energas y valores l se apropia.
Solamente se exige que la persona humana racional no destruya ni despilfarre las riquezas naturales y que use de ellas con tal moderacin que, por un
lado, no frene el desarrollo personal del hombre y, por otro, garantice la coexistencia justa y pacfica de las sociedades humanas.
Karolwojtyla, Amor Y Responsabilidad, loc. 235-41
Tenemos derecho a tratar la persona como un medio y utilizarla como
Karolwojtyla, Amor Y Responsabilidad, loc. 244

Notes: 1) cuando ambos se utilizan. no es esto un acuerdo aceptable?


Al tratarla nicamente como un medio se comete un atentado contra su misma esencia, contra lo que constituye su derecho natural.
Karolwojtyla, Amor Y Responsabilidad, loc. 259-60
Es evidente que es necesario exigir de la persona, en cuanto individuo racional, que sus fines sean verdaderamente buenos, porque tender hacia lo
malo es contrario a la naturaleza racional de la persona.
Karolwojtyla, Amor Y Responsabilidad, loc. 260-61
Dios permite al hombre que conozca el fin sobrenatural, pero deja a su voluntad la decisin de tender hacia l, de escogerlo.
Karolwojtyla, Amor Y Responsabilidad, loc. 270-71

Notes: 1) todo el tiempo escogiendo hacer lo dificil por que creia que eso era lo correcto. esa logica fallida de que hacer lo bueno es aveces dificil,
entonces, lo difiil era seguramente bueno. haciendo lo dificil por que quei hacer lo correcto. quiero hacer lo correcto.
participacin.
Karolwojtyla, Amor Y Responsabilidad, loc. 271-272
Es evidente que es indispensable que ella conozca el fin nuestro, que ella lo reconozca como un bien y que lo adopte. Entonces entre esa persona y yo
se crea un vnculo particular que nos une: el vnculo del bien y, por tanto, del fin comn.
Karolwojtyla, Amor Y Responsabilidad, loc. 285-86
A lo primero es un principio, o una idea, a la cual los hombres han de conformarse para liberar su conducta de todo carcter utilitario, consumidor de
las dems personas.
Karolwojtyla, Amor Y Responsabilidad, loc. 297-99
Segn el carcter de la experiencia emocional afectiva a la que va unido, el placer toma diversas formas o matices y viene a ser o bien saciedad
sensual, o satisfaccin afectiva, o grande y profundo deleite. La pena depende tambin del carcter de la emocin afectiva que la ha provocado y se
manifiesta bajo diversas formas matizadas y variadas, tales como, por ejemplo, la contrariedad sensual, la insatisfaccin afectiva o, en fin, una profunda
tristeza.
Karolwojtyla, Amor Y Responsabilidad, loc. 338-41
En efecto, gracias a la razn que posee, el hombre puede no slo distinguir entre el placer y el dolor, sino tambin separarlos en cierta manera y
tratarlos como fines distintos de su accin. Sus actos se ponen entonces bajo el ngulo de solo el placer que quiere experimentar, o de sola la pena que
quiere evitar. Si los actos que se refieren a la persona de sexo opuesto se realizan nicamente, o por lo menos principalmente, bajo este ngulo, la
persona viene a ser entonces para el sujeto agente nada ms que un medio.
Karolwojtyla, Amor Y Responsabilidad, loc. 360-63
Ser feliz, segn los principios del utilitarismo, es llevar una vida agradable.
Karolwojtyla, Amor Y Responsabilidad, loc. 387
yo no puedo considerar este placer (por oposicin a la pena) como la nica norma de mi accin, como el criterio de mi juicio sobre la bondad o malicia
de mis actos o de los de otra persona.
Karolwojtyla, Amor Y Responsabilidad, loc. 405-6
No estamos nosotros as al aire sin saber que lo que es verdaderamente bueno, lo que me ordena la moral y mi conciencia, est muchas veces ligado
precisamente con alguna pena y exige que renunciemos a un placer.
Karolwojtyla, Amor Y Responsabilidad, loc. 407-8
El placer y la pena estn siempre vinculados a un acto concreto, no se puede evaluarlos previamente, todava menos planificarlos o como querran
los utilitaristas calcularlos.
Karolwojtyla, Amor Y Responsabilidad, loc. 409-411
la persona no ha de ser nunca el medio, sino siempre adems el fin de nuestra accin.
Karolwojtyla, Amor Y Responsabilidad, loc. 414-15

si el placer es el nico bien y el nico fin del hombre, si constituye igualmente la nica base de la norma moral de su conducta, entonces en semejante
conducta todo debera ser fatalmente considerado como medio que sirve para alcanzar ese bien y ese fin. Por consiguiente, la persona humana
tambin, la ma lo mismo que la de otro. Si admito los principios del utilitarismo, yo me considero a m mismo a un mismo tiempo como un sujeto que
quiere experimentar en el plano emotivo y afectivo lo ms posible de sensaciones y de experiencias positivas, y como un objeto del que se puede servir
para provocarlas. Y as vengo a considerar inevitablemente de la misma manera a toda otra persona, que viene a ser para m un medio que sirve para
obtener el mximum de placer.
Karolwojtyla, Amor Y Responsabilidad, loc. 415-20
Concebidos as, el espritu y la actitud utilitaristas habrn de pesar inevitablemente sobre los diversos dominios de la vida y de. las relaciones humanas,
pero el terreno sexual es el ms amenazado. De hecho, los principios utilitaristas son peligrosos porque no se ve cmo estable, a partir de ellos, las
relaciones y la coexistencia de las personas de diferente sexo en el plano del verdadero amor, ni cmo liberarlas, gracias al amor, tanto de la actitud de
placer (en ambos sentidos de la palabra) como del peligro de considerar la persona como un medio.
Karolwojtyla, Amor Y Responsabilidad, loc. 421-24
El utilitarismo parece ser el programa de un egosmo consecuente, desde el cual no se puede pasar a un altruismo autntico.
Karolwojtyla, Amor Y Responsabilidad, loc. 424-25
Mientras este bien est considerado como la nica base de la norma moral, no cabe tratar de pasar ms all de los lmites de lo que no es bueno ms
que para m.
Karolwojtyla, Amor Y Responsabilidad, loc. 427-28
En efecto, si, al admitir el principio de que el placer es el nico bien, me preocupo del mximum de placer igualmente para otra persona y no
solamente para m mismo, lo cual no dejara de ser un egosmo indiscutible, entonces no aprecio yo el placer del otro ms que a travs de mi propio
placer, porque me es grato ver que el otro lo experimenta. Mas si eso ya no me da placer, o bien no resulta ya de mi clculo de la felicidad (trmino
adoptado con mucha frecuencia por los utilitaristas), no me siento yo ligado ya por el placer del otro, que ya no es un bien y puede incluso pasar a ser
un mal.
Karolwojtyla, Amor Y Responsabilidad, loc. 430-434
La nica salida de este egosmo inevitable es el reconocer, fuera del bien puramente subjetivo, es decir, fuera del placer, el bien objetivo, el cual,
tambin l, puede unir las personas, tomando entonces el carcter de bien comn.
Karolwojtyla, Amor Y Responsabilidad, loc. 437-39
Pueden armonizarse diferentes egosmos? Se puede, por ejemplo, en el terreno sexual, armonizar el de la mujer y el del hombre? Sin duda alguna
puede esto hacerse, segn el principio mximum de placer para cada una de las dos personas, pero la aplicacin de este principio no nos har salir
jams del crculo vicioso de los egosmos. Estos continuarn siendo en esta armona lo que eran anteriormente, salvo que el egosmo masculino y el
egosmo femenino vengan a ser tiles y provechosos el uno para el otro.
Karolwojtyla, Amor Y Responsabilidad, loc. 443-47
Concebido as, el amor es una fusin de egosmos combinados de manera que no se manifiesten mutuamente desagradables, contrarios al placer
comn.
Karolwojtyla, Amor Y Responsabilidad, loc. 448-49
La conclusin inevitable de semejante concepcin es que el amor no es ms que una apariencia que conviene guardar cuidadosamente para no
descubrir lo que se esconde realmente detrs de ella: el egosmo ms avaricioso, el que incita a la explotacin del otro para s mismo, para su
mximum de placer propio.
Karolwojtyla, Amor Y Responsabilidad, loc. 449-52
As es como en lugar del amor, realidad presente en un hombre y en una mujer, y que les permite abandonar la actitud de placer recproco que consiste
en utilizar a la otra persona como un medio que sirve para obtener su fin, el utilitarismo introduce esta relacin paradjica: cada una de las dos
personas busca cmo precaver su propio egosmo, y, al mismo tiempo, acepta servir al egosmo de la otra, la ocasin de satisfacer el suyo, puesto que
se la dan de este modo; aun as no la acepta ms que bajo esta condicin.
Karolwojtyla, Amor Y Responsabilidad, loc. 453-56
La estructura paradjica de tales relaciones, que no solamente es plausible, sino que realmente ha de verificarse cuando se acepta el espritu y la
actitud utilitarista, demuestra que la persona (no slo la del otro, sino tambin la ma) 16 de 155 Amor y Responsabilidad Estudio de Moral Sexual,
Juan Pablo II se reduce aqu verdaderamente al papel de medio, de instrumento. Es sta una necesidad dolorosa y lgicamente inevitable, casi la
anttesis del mandamiento del amor: Es menester que me considere a m mismo como instrumento y medio, puesto que as considero yo al otro.
Karolwojtyla, Amor Y Responsabilidad, loc. 456-60
Con todo, el mandato de Cristo est situado, si as puede decirse, en un plano diferente del principio del utilitarismo, constituye una norma en otro nivel
No se refiere directamente a la misma cosa: el mandamiento nos habla del amor respecto de las personas, mientras que el principio del utilitarismo
seala el placer como la base no slo de la accin, sino tambin de la reglamentacin de las actividades humanas.
Karolwojtyla, Amor Y Responsabilidad, loc. 468-70
Analizando el utilitarismo, hemos constatado que, partiendo de la norma admitida por l, no llegaramos jams al amor. El principio del placer se nos
atravesara siempre en el camino hacia el amor y ello sera por el hecho de que trataramos a la persona como un medio que sirve para alcanzar el fin,
en este caso el mximum de placer.
Karolwojtyla, Amor Y Responsabilidad, loc. 470-73
el valor de la persona siempre es considerado como superior al valor del placer (y por esta razn la persona no puede estar subordinada al placer, no
puede servir de medio para alcanzarlo).
Karolwojtyla, Amor Y Responsabilidad, loc. 485-86
La honestidad, como base de la norma personalista, rebasa la utilidad (que el utilitarismo admite como nico principio), pero no la rechaza, la
subordina: todo aquello que es honestamente til en las relaciones con la persona est comprendido en el mandamiento del amor.

Karolwojtyla, Amor Y Responsabilidad, loc. 493-95


Al definir y recomendar una manera de tratar las personas, una cierta actitud para con ellas, la norma personalista, en cuanto mandamiento del amor,
implica que esas relaciones y esa actitud sean no slo honestas, sino tambin equitativas o justas.
Karolwojtyla, Amor Y Responsabilidad, loc. 495-97
Hasta ahora hemos constatado que el amor de la persona ha de fundarse sobre la afirmacin del valor supra-real y supra-utilitario de sta. El que ama
procurar demostrarlo con su comportamiento. Y es incontestable que vendr a ser justo para con la persona en cuanto tal.
Karolwojtyla, Amor Y Responsabilidad, loc. 506-8
la distincin que San Agustn estableci entre uti y frui (usar, disfrutar). Distingue dos actitudes, una que consiste en tender a slo el deleite, sin tener
en cuenta el objeto, y es uti; la otra es frui, que encuentra el placer en la manera indefectible de tratar el objeto segn las exigencias de su naturaleza.
El mandamiento del amor muestra el camino para ese frui en las relaciones entre personas de sexo contrario.
Karolwojtyla, Amor Y Responsabilidad, loc. 525-28

Notes: 1) amar a Dios y a todo es disfrutar y respetar la existencia. como mandamiento se refiere a algo que es para nuestro bien. algo que debemos
hacer para nuestro bien. un mandamiento no es un prohibicion de algo que deseamos si no un principio para alcanzar una plenitud espiritual
impulsin referida al hombre son ms bien negativas. El hombre tiene el sentido de su libertad, de su poder de autodeterminacin. Por esto rechaza
espontneamente todo lo que, de cualquier manera que sea, atenta contra esa libertad. Existe, por tanto, algn conflicto entre la impulsin y la libertad.
Karolwojtyla, Amor Y Responsabilidad, loc. 536-38
Por su misma naturaleza el hombre es capaz de actuacin supra-instintiva. Lo es tambin igualmente en el dominio sexual. Si no fuese as, la moral no
tendra ningn sentido, sencillamente no existira; y, con todo, sabemos que es un hecho universal, reconocido por toda la humanidad.
Karolwojtyla, Amor Y Responsabilidad, loc. 545-47
En efecto, hablando de la impulsin, es decir de la tendencia sexual en el hombre, no pensamos en una fuente interna de comportamiento determinista,
impuesto, sino en una orientacin, en una inclinacin del ser humano ligado a su misma naturaleza.
Karolwojtyla, Amor Y Responsabilidad, loc. 551-53
la tendencia sexual no por eso deja de ser una propiedad del ser humano que se refleja en su accin y en ella encuentra su expresin. En el hombre es
natural, y, por consiguiente, formada. Su consecuencia no es tanto que el hombre acte de una manera definida, sino ms bien el hecho de que le
suceda algo que comience a pasar en l sin iniciativa alguna de su parte; el hecho de que interiormente suceda algo crea una base a actos definidos,
reflexivos por lo dems, en los que el hombre se determina l mismo, se decide l mismo y toma la responsabilidad. Es ah donde la libertad humana
coincide con la tendencia.
Karolwojtyla, Amor Y Responsabilidad, loc. 555-59
El hombre no tiene las propiedades que posee la mujer, y viceversa. Por consiguiente, cada uno de ellos puede no solamente completar las suyas con
las de la persona de sexo opuesto, sino que puede incluso sentir vivamente la necesidad de semejante complemento.
Karolwojtyla, Amor Y Responsabilidad, loc. 578-579
La impulsin sexual, se origina porque las caractersticas del uno tienen un valor para el otro, o, inversamente, tienen un valor porque la impulsin
sexual existe?
Karolwojtyla, Amor Y Responsabilidad, loc. 585-586
La tendencia sexual normal va encauzada hacia una persona de sexo contrario, y no precisamente hacia el sexo contrario mismo. Y; precisamente
porque se dirige hacia una persona, constituye en cierta manera el terreno y el fundamento del amor.
Karolwojtyla, Amor Y Responsabilidad, loc. 593-95
No se puede, por consiguiente, de ninguna manera afirmar que la tendencia sexual, teniendo como tiene en el hombre su propia finalidad definida de
antemano e independiente de la voluntad y de la autodeterminacin, sea inferior a la persona y al amor. El fin intrnseco de la impulsin es la existencia
de la especie homo, su conservacin, procreatio, y el amor de las personas, del hombre y de la mujer, se desarrolla dentro de los confines de esa
finalidad, dentro de su marco si as puede decirse; nace de los elementos que la impulsin le suministra. Por consiguiente no puede estar constituido
normalmente sino en la medida en que toma forma en estrecha armona con la finalidad esencial de la impulsin. Un conflicto con esta finalidad
equivaldra fatalmente a una perturbacin y a un desquiciamiento del amor de las personas. La finalidad de la impulsin pone obstculos muchas veces
al hombre que intenta evitar el conflicto de una manera artificial. Pero esto debe necesariamente tener repercusiones negativas sobre el amor entre
personas, el cual en tal caso est ms estrechamente ligado a la utilizacin de la impulsin.
Karolwojtyla, Amor Y Responsabilidad, loc. 649-657
Saborear el deleite sexual sin tratar en el mismo acto a la persona como un objeto de placer, he ah el fondo del problema moral sexual.
Karolwojtyla, Amor Y Responsabilidad, loc. 781-782
Hay un gozar conforme a la naturaleza de la tendencia sexual, y al mismo tiempo a la dignidad de las personas;
Karolwojtyla, Amor Y Responsabilidad, loc. 784-785
El hombre se zambulle en la voluptuosidad cuando la alcanza y tiende hacia ella cuando no la tiene y se ve privado; luego la bsqueda de la
voluptuosidad es lo que le determina interiormente.
Karolwojtyla, Amor Y Responsabilidad, loc. 801-803
sexual como si fuese esencialmente una tendencia a la voluptuosidad, se niega por lo mismo la existencia de la interioridad de la persona. Vista as, la
persona no es ms que un sujeto exteriormente sensibilizado para las estimulaciones sensitivas sexuales que provocan la 29 de 155 Amor y
Responsabilidad Estudio de Moral Sexual, Juan Pablo II voluptuosidad. Semejante concepcin hace colocar aunque no sea ms que
involuntariamente el psiquismo del hombre al nivel del animal, el cual se orienta hacia la bsqueda del placer sensual biolgico y tiende a evitar toda
pena del mismo gnero, porque su actitud normal respecto de los fines objetivos de su ser es instintiva.
Karolwojtyla, Amor Y Responsabilidad, loc. 812-817

desde el punto de vista objetivo, el matrimonio ha de servir ante todo a la existencia, en segundo lugar a la vida conyugal del hombre y de la mujer, y,
en fin, a la buena orientacin de la concupiscencia.
Karolwojtyla, Amor Y Responsabilidad, loc. 878-879
el amor concebido como una virtud, la mayor de las virtudes, la que abarca en s a todas las dems, las eleva a su nivel y las marca con su huella.
Karolwojtyla, Amor Y Responsabilidad, loc. 934-935
Esta cualidad del bien a la cual un hombre o una mujer son particularmente sensibles depende en alguna medida de diferentes factores innatos,
heredados o adquiridos bajo diversas influencias, as como del esfuerzo consciente de la persona que tiende a su perfeccionamiento interior. De ah tal
o tal otra coloracin de la vida afectiva, que se transmite a las reacciones emotivo-afectivas, principales stas para el atractivo. Es esa coloracin lo que
determina, en primer lugar, a la persona a la eleccin de la otra persona hacia la cual se siente atrada y hacia las cualidades sobre las cuales se
concentra.
Karolwojtyla, Amor Y Responsabilidad, loc. 959-963
Analizando el atractivo a travs de la conciencia del sujeto, sin negar su unidad fundamental, descubrimos en l una pluralidad de experiencias de
diversos valores. Todos ellos tienen por origen a la persona hacia la cual se ejerce la atraccin. Pero sta no es solamente una suma de experiencias
vividas a causa del contacto de una persona con otra. Es algo ms que el estado de la conciencia que experimenta tales o tales otros valores; tiene por
objeto la persona y de ella proviene. Esta actitud respecto a la persona no es sino el amor naciente. El
Karolwojtyla, Amor Y Responsabilidad, loc. 966-969
Los sentimientos nacen de una manera espontnea (por esto el atractivo hacia una persona surge muchas veces de manera inesperada), pero esta
reaccin es, en el fondo, ciega. La accin natural de los sentimientos no tiende a percibir la verdad de su objeto. En el hombre, la verdad es una
funcin y una tarea propia de la razn. Y, si bien hay en esto pensadores (Pascal, Scheler) que recalcan la lgica especial de los sentimientos (logique
du coeur[4]), conviene, sin embargo, constatar que las reacciones emotivo-afectivas pueden lo mismo ayudar que impedir el atractivo hacia un
verdadero bien.
Karolwojtyla, Amor Y Responsabilidad, loc. 985-990
Esto es de suma importancia para el valor de todo atractivo, porque ese valor depende del hecho de que el bien que atrae sea el bien que se buscaba.
As pues, en la atraccin entre el hombre y la mujer, la verdad acerca del valor de la persona objeto del atractivo es fundamental y decisivo. En esto
contribuyen muchas veces las reacciones emotivo- afectivas a deformar o falsear el atractivo, cuando gracias a ellas se cree percibir en la persona
valores de que en realidad est desprovista. Y esto puede mostrarse muy peligroso para el amor. En efecto, la reaccin emotiva una vez pasada (y la
fluctuacin est en la naturaleza), el sujeto que haba fundado en ella, y no en la verdad, toda su actitud respecto de determinada persona, se
encuentra en el vaco, privada de aquel bien que crea haber encontrado.
Karolwojtyla, Amor Y Responsabilidad, loc. 990-995
conviene proclamar, sin embargo, en nombre del valor del atractivo y del valor del amor, que la verdad sobre la persona, objeto del atractivo, juega un
papel no menos importante que la verdad de los sentimientos. Una ajustada sntesis de estas dos verdades confiere al atractivo esa perfeccin que lo
hace uno de los elementos del amor verdaderamente cultivado.
Karolwojtyla, Amor Y Responsabilidad, loc. 1005-1007
el bien hacia el cual tiende es la persona y no una cosa.
Karolwojtyla, Amor Y Responsabilidad, loc. 1015-1015
La concupiscencia pertenece asimismo a la esencia de ese 37 de 155 Amor y Responsabilidad Estudio de Moral Sexual, Juan Pablo II amor que nace
entre el hombre y la mujer. Ello resulta de que la persona es un ser limitado, que no puede bastarse a s mismo, que tiene, por lo tanto, necesidad en el
sentido ms objetivo, de otros seres.
Karolwojtyla, Amor Y Responsabilidad, loc. 1030-1033
Para la persona humana, el sexo viene a ser una cierta limitacin de su ser. El hombre tiene, por consiguiente, necesidad de la mujer para completarse
nticamente, y viceversa. Esta necesidad objetiva se manifiesta por la tendencia sexual, a base de la cual surge el amor entre ellos.
Karolwojtyla, Amor Y Responsabilidad, loc. 1034-1036
El amor de concupiscencia no se reduce, por lo tanto, a solos los deseos. No es sino una cristalizacin de la necesidad objetiva de un ser dirigido hacia
otro, por ser ste para el otro un bien y un objeto de deseo.
Karolwojtyla, Amor Y Responsabilidad, loc. 1044-1046
el amor es la realizacin ms completa de las posibilidades del hombre. Es la actualizacin mxima de la potencialidad propia de la persona. Esta
encuentra en el amor la mayor plenitud de su ser, de su existencia objetiva. El amor es el acto que explaya ms completamente la existencia de la
persona. Evidentemente, para que as sea, es indispensable que el amor sea verdadero. Qu significa exactamente esta expresin? El amor es
verdadero cuando realiza su esencia, es decir, se dirige hacia un bien autntico y de manera conforme a la naturaleza de ese bien.
Karolwojtyla, Amor Y Responsabilidad, loc. 1062-1066
No es suficiente desear a la persona como un bien para s mismo, es necesario adems y sobre todo quererle su bien para ella.
Karolwojtyla, Amor Y Responsabilidad, loc. 1072-1073
Cuando se desea a alguien como un bien para s, es preciso querer que la persona deseada sea verdaderamente un bien, a fin de que pueda ser
realmente un bien para el que la desea. As es como aparece el lazo entre la concupiscencia y la benevolencia.
Karolwojtyla, Amor Y Responsabilidad, loc. 1076-1077
El amor sin reciprocidad est condenado desde luego a vegetar, ms tarde a morir. Y muchas veces, al desaparecer, hace que se extinga la misma
facultad de amar.
Karolwojtyla, Amor Y Responsabilidad, loc. 1103-1104

hay diversas clases de reciprocidad y lo que la determina es el carcter del bien sobre el que se apoya, y con ella toda la amistad. Si es un bien
verdadero (bien honesto), la reciprocidad es profunda, madura y casi inquebrantable. Por el contrario, si es tan slo el provecho, la utilidad (el bien til)
o el placer los que la originan, ser superficial e inestable. En
Karolwojtyla, Amor Y Responsabilidad, loc. 1126-1128
si la aportacin de cada persona al amor recproco es su amor personal, dotado de un valor moral integral (amor-virtud), entonces la reciprocidad
adquiere el carcter de estabilidad, de certidumbre. Ello explica la confianza que se tiene en la otra persona y que suprime las Sospechas y los celos.
Poder creer en otro, poder pensar en l como en un amigo que no puede decepcionar es para el que ama una fuente de paz y de gozo.
Karolwojtyla, Amor Y Responsabilidad, loc. 1131-1134
No cabe tener confianza en una persona si se sabe que ella no tiende ms que al goce y al placer.
Karolwojtyla, Amor Y Responsabilidad, loc. 1136-1137
Basta que una de las personas adopte una actitud utilitaria para que en seguida surja el problema de la reciprocidad en el amor, nazcan sospechas y
celos. Es verdad que muchas veces resultan por la flaqueza humana. Pero las gentes que, a pesar de su flaqueza, aportan en el amor una real buena
fe, tratarn de fundamentar la reciprocidad en el bien honesto, en la virtud, tal vez an imperfecta, pero, no obstante,
Karolwojtyla, Amor Y Responsabilidad, loc. 1138-1141
La va comn les dar continuamente la ocasin de verificar su buena fe y de completarla con la virtud, y vendr a ser una especie de escuela de
perfeccin.
Karolwojtyla, Amor Y Responsabilidad, loc. 1141-1142
Si en el origen del amor recproco no hay ms que el placer o el provecho, la mujer y el hombre no estarn unidos ms tiempo que mientras sern, el
E uno para el otro, la fuente de tal placer o provecho. Apenas dejarn de serlo, la razn de su amor desaparecer, y con ella la ilusin de reciprocidad.
Karolwojtyla, Amor Y Responsabilidad, loc. 1146-1148
La reciprocidad verdadera no puede nacer de dos egosmos: no puede resultar ms que una ilusin de reciprocidad, ilusin momentnea, o todo lo ms
de corta duracin.
Karolwojtyla, Amor Y Responsabilidad, loc. 1150-1152
Literalmente, simpata significa, por consiguiente, sentir junto con.
Karolwojtyla, Amor Y Responsabilidad, loc. 1162-1162
Cuando una persona me es simptica, ello significa que se encuentra en el campo de mi afectividad en cuanto es un objeto que suscita una
resonancia afectiva positiva, la cual representa para la persona dada un acrecentamiento de valor. Este, nacido con la simpata, puede desaparecer al
mismo tiempo que ella, porque depende de la actitud afectiva adoptada respecto a la persona, objeto de la simpata.
Karolwojtyla, Amor Y Responsabilidad, loc. 1172-1174
La debilidad de la simpata proviene, como se ve, de su falta de objetividad. Pero de ah proviene tambin su gran fuerza subjetiva que da al amor de
las personas su expresividad subjetiva.
Karolwojtyla, Amor Y Responsabilidad, loc. 1180-1181
El amor es una experiencia, y no tan slo una deduccin.
Karolwojtyla, Amor Y Responsabilidad, loc. 1183-1184
No obstante, el amor, en su conjunto, no se limita a la simpata, como la vida interior de la persona no se reduce a la emocin ni al sentimiento, que no
son ms que sus elementos. Un elemento ms profundo y con mucho el ms esencial es la voluntad, llamada a modelar el amor en el hombre y entre
los hombres. Es importante constatarlo, porque el amor entre la mujer y el hombre no puede pararse al nivel de la simpata: necesita llegar a la amistad.
Karolwojtyla, Amor Y Responsabilidad, loc. 1188-1191
El contenido y la estructura de la amistad podran expresarse por esta frmula: Quiero el bien para ti, como lo quiero para m.
Karolwojtyla, Amor Y Responsabilidad, loc. 1192-1193
La unin de amistad no es la unin de simpata. Esta a se apoya nicamente en la emocin y el sentimiento: la voluntad no hace ms que consentir. En
la amistad, es la voluntad misma la que se compromete.
Karolwojtyla, Amor Y Responsabilidad, loc. 1196-1198
La simpata sola no es todava amistad, pero crea las condiciones en que podr nacer sta y alcanzar su expresin objetiva, su clima y su calor
afectivo. Desprovisto de este calor, que le da la simpata, el quiero el bien para ti recproco, aunque constituye la raz de la amistad, queda en el vaco.
Es imposible reemplazarlo con mero sentimiento; sin embargo, privado del sentimiento, resulta fro y poco comunicativo.
Karolwojtyla, Amor Y Responsabilidad, loc. 1201-1204
Desde el punto de vista de la educacin del amor, se impone la siguiente exigencia: hay que transformar la simpata en amistad y completar la amistad
con la simpata.
Karolwojtyla, Amor Y Responsabilidad, loc. 1205-1206
La falta que se comete frecuentemente en el amor humano consiste en mantenerlo al nivel de la simpata en vez de transformarlo conscientemente en
amistad. Otra consecuencia de esta falta es la de creer que desde el momento en que termina la simpata, el amor tambin se acaba. Esta opinin es
bastante daosa para el amor humano, y esta falta denota una laguna en la educacin del amor. El amor no puede en ninguna manera consistir en una
explotacin de la simpata, ni en un simple juego de sentimientos y de goce (cosa que, en las relaciones entre la 44 de 155 Amor y Responsabilidad
Estudio de Moral Sexual, Juan Pablo II mujer y el hombre, va muchas veces, a la par con la hartura sexual).
Karolwojtyla, Amor Y Responsabilidad, loc. 1223-1229

La simpata no es ms que un indicio, no es nunca una relacin perfecta entre personas. Es menester que encuentre en el hombre su fundamento,
tomando como base la amistad que dilatarn su clima y su calor.
Karolwojtyla, Amor Y Responsabilidad, loc. 1230-1231
La amistad la simpata habran de interpenetrarse sin estorbarse. Ah reside el arte de la educacin del amor, la verdadera ars amandi. Es contrario a
sus reglas el permitir que la simpata (que aparece particularmente en la relacin hombre-mujer, en la que est ligada a un atractivo sensual y carnal)
oculte la necesidad de crear la amistad y la haga sta prcticamente imposible. Ah es, segn parece, donde radica frecuentemente la causa de
diversas catstrofes y fracasos a que se expone el amor humano.
Karolwojtyla, Amor Y Responsabilidad, loc. 1231-1235
Puede uno darse cuenta de la madurez de la amistad verificando si va acompaada de simpata, o ms an, si no le est enteramente subordinada y
no depende ms que de emociones y afectos, ni subsiste cuando no las siente, objetivamente, en las personas ni entre ellas.
Karolwojtyla, Amor Y Responsabilidad, loc. 1240-1241
El aspecto objetivo del amor, sin el cual queda siempre ste incompleto, puede, por tanto, conseguirse gracias a la camaradera. Como lo demuestra la
experiencia, los sentimientos son ms bien inconstantes, no pueden, por consiguiente, determinar de una manera durable las relaciones entre des
personas. Es indispensable que se encuentren medios que permitan a los sentimientos no slo tomar el camino de la voluntad, sino, lo que es ms,
hacer nacer esta unidad de quereres (unun velle) que hace que dos yo lleguen a ser un nosotros. Es justamente en la amistad donde se encuentra
esa unidad.
Karolwojtyla, Amor Y Responsabilidad, loc. 1251-1255
La persona no puede, como si no fuera ms que una cosa, ser propiedad de otro.
Karolwojtyla, Amor Y Responsabilidad, loc. 1285-1286

Amusing Ourselves to Death: Public Discourse in the Age of Show Business, Neil Postman
people will come to love their oppression, to adore the technologies that undo their capacities to think.
Neil Postman, Amusing Ourselves to Death: Public Discourse in the Age of Show Business, loc. 39-40

Apologia pro Vita Sua, John Henry Newman


jecramcastro@gmail.com
John Henry Newman, Apologia pro Vita Sua, loc. 71
justo perez durbell. riccioti
John Henry Newman, Apologia pro Vita Sua, loc. 72

Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, Francis Selman
we shall be comprehensores (those who understand and behold what we have only dimly discerned by faith in this life).
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 11, loc. 118-119
Erwin Schrdinger (d. 1961), who believed that we all have one consciousness. It clearly undermines the belief of Christians in the immortality of the
individual soul because, if my mind is not really my own but an external one thinking in me, I am not responsible
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 15, loc. 171-173
for my actions and so all meaning of reward or punishment in the next life for what I do in this life is removed.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 15, loc. 173-173
as society needs members who are devoted to study and contemplation, because the highest end of human life is to know the truth, the religious
dispossess themselves for a higher end than helping the poor by material means.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 15, loc. 176-178
the doctrine of faith is a higher and more certain adherence than natural knowledge, although it is imperfect in explaining what is above the power of
reason and our understanding.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 20, loc. 226-227
know that God exists as the cause of the world, because effects resemble their cause and bear a likeness to their cause.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 20, loc. 229-230
We have to speak of God by analogy because these perfections exist in God and in creatures in a different way. God is not just wise, good, and
powerful: he is Wisdom, Goodness, and Power itself. This is not true of any creature: they may be good or wise but none is Wisdom or Goodness itself.
Solon was wise but is not Wisdom; wisdom is rather something that he shared in. When we call God living, we speak by analogy because creatures
are living but God is Life itself. This is because everything that receives something like existence, life, or goodness goes back to something that does not
receive these perfections from another or, therefore, share in them. God does not share in life: he is Life; all life comes from him.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 24, loc. 286-291
it is inappropriate to talk, as some contemporary philosophers of religion do, about a universe in which God exists, as though God were an item among
other items in the universe and not greater than the whole universe. God cannot be an item in the universe, as it all comes from him.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 25, loc. 313-315
when we say what a thing is, we define it. To define it is to set limits to the way it exists, but there are no limits to Gods existence.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 27, loc. 341-342

Just as we cannot see pure light by itself but only when it is reflected by other things in the various colors of the spectrum, so we do not know God as he
is but speak of him from created things, which reflect their Maker.
Francis Selman, Aquinas 101: A Basic Introduction to the Thought of Saint Thomas Aquinas, pg. 28, loc. 350-351

Being Wrong: Adventures in the Margin of Error, Kathryn Schulz


And sometimes, too, we are plagued by doubt about the correct answer or course of actionan anxiety that, itself, reflects the urgency of our desire to
be right.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 3, loc. 40-41
we err because of (among other things) inattention, distraction, lack of interest, poor preparation, genuine stupidity, timidity, braggadocio, emotional
imbalance,ideological, racial, social or chauvinistic prejudices, as well as aggressive or prevaricatory instincts.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 5, loc. 63-65
that however disorienting, difficult, or humbling our mistakes might be, it is ultimately wrongness, not rightness, that can teach us who we are.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 5, loc. 73-74
Still, an impressive number of disputes amount to a tug-of-war over who possesses the truth: we fight over the right to be right.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 8, loc. 116-17
it is surprisingly difficult to get angry unless you are either convinced that you are correct, or humiliated and defensive about being wrong.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 8, loc. 117-18
Our default attitude toward wrongness, thenour distaste for error and our appetite for being righttends to be rough on relationships. This applies
equally to relationships among nations, communities, colleagues, friends, and (as will not be lost on most readers) relatives.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 8, loc. 119-20
Indeed, an old adage of therapists is that you can either be right or be in a relationship: you can remain attached to Team You winning every
confrontation, or you can remain attached to your friends and family, but good luck trying to do both.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 8, loc. 121-22
because even the most seemingly bulletproof scientific theories of times past eventually proved wrong, we must assume that todays theories will
someday prove wrong as well. And what goes for science goes in generalfor politics, economics, technology, law, religion, medicine, child-rearing,
education. No matter the domain of life, one generations verities so often become the next generations falsehoods that we might as well have a
Pessimistic Meta-Induction from the History of Everything.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 9, loc. 129-32
What is true of our collective human pursuits is also true of our individual lives. All of us outgrow some of our beliefs. All of us hatch theories in one
moment only to find that we must abandon them in the next. Our tricky senses, our limited intellects, our fickle memories, the veil of emotions, the tug of
allegiances, the complexity of the world around us: all of this conspires to ensure that we get things wrong again and again.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 9, loc. 132-35
There are also all those things about which we can never be proved wrong, but about which we tend to believe that people who disagree with us are
wrong: the author of the Bible, the ethics of abortion, the merits of anchovies, whether it was you or your girlfriend who left the laptop in front of the
window before the storm.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 10, loc. 141-43
about any project that proposes to treat error as a coherent category of human experience. The first question concerns the stakes of our mistakes. The
difference between being wrong about your car keys and being wrong about weapons of mass destruction is the difference between oops and a global
military crisisconsequences
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 10, loc. 143-46

Notes: 1) es prudente ir por la vida con conciencia de que puedes estar equivocado.
Its a long way from the Mets to the moral status of abortion, and some readers will suspect that the conceptual distance between being wrong about
facts and being wrong about convictions is unbridgeable. Other readers, meanwhile, will raise a different objection: that we can never be completely
sure of the truth, and therefore cant legitimately describe anything as right or wrong. In short, trying to forge a unified theory out of our ideas about
error is akin to herding cats.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 10, loc. 147-52
(You cant define error, Socrates observes in Platos Theaetetus, without also defining knowledge; your theory of one hinges entirely on your theory of
the other.)
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 11, loc. 157-58
to be wrong is to believe something is true when it is falseor, conversely, to believe it is false when it is true.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 11, loc. 161-62
the human factors in questionstress, distraction, disorganization, inadequate training, lack of information, and so forthare those that contribute to
inefficiencies, hazards, and mistakes.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 11, loc. 168-70
Although its researchers look at the psychological as well as the structural reasons we get things wrong, their overall objective is practical: they seek to
limit the likelihood and impact of future mistakes.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 12, loc. 174-76

In high-stakes situations, we should want to do everything possible to ensure that we are rightwhich, as we will see, we can only do by imagining all
the ways we could be wrong.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 13, loc. 194-95
By examining our sense of certainty and our reaction to error in cases where we turn out to be objectively wrong, we can learn to think differently about
our convictions in situations where no one will ever have the final say.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 13, loc. 198-99
two important things remain to be said about the scope and method of this project. And they are two important big things: one concerns morality and the
other concerns truth.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 14, loc. 202-3
In daily life, we use wrong to refer to both error and iniquity: it is wrong to think that the earth is flat, and it is also wrong to push your little brother down
the stairs. Im concerned here only with the former kind of wrongness, but for several reasons, moral issues will be a constant presence in these pages.
One such reason is that moral and intellectual wrongness are connected not by mere linguistic coincidence but by a long history of associating error with
eviland, conversely, rightness with righteousness.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 14, loc. 203-7

Notes: 1) tengo miedo a estar mal. a ser malo. al infierno


In every case, we place our faith in an idea (or a policy, or a person) only to realize, either by process or by crisis, that it has failed us.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 14, loc. 215-16
This concerns the moral implications of wrongness itself. As Ive already noted, the relationship we cultivate with error affects how we think about and
treat our fellow human beingsand how we think about and treat our fellow human beings is the alpha and omega of ethics.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 15, loc. 223-25
Do we have an obligation to others to contemplate the possibility that we are wrong? What responsibility do we bear for the consequences of our
mistakes? How should we behave toward people when we think that they are wrong?
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 15, loc. 225-26
We dont usually think of mistakes as a means to an end, let alone a positive endand yet, depending on how we answer these questions, error has the
potential to be just such a mechanism. In other words, erring is not only (although it is sometimes) a moral problem. It is also a moral solution: an
opportunity, as I said earlier, to rethink our relationship to ourselves, other people, and the world.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 15, loc. 227-30

Notes: 1) el pecado es necesario para definir que esta bien y mal?


whether right and wrong reflect the real state of the world or are simply subjective human designations.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 16, loc. 232-34
no theory of error can exist entirely outside a theory of truth. Its easy to spot the theory of truth implicit in the traditional philosophical definition of
wrongness. If we believe that error involves taking something false to be true, then we are also signing on to a belief in truth. In other words, this
definition of wrongness assumes the existence of absolute rightnessa fixed and knowable reality against which our mistakes can be measured.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 16, loc. 237-40
Even a committed realist will concede that there are many situations where an absolute standard of truth is unavailable. And yet, confronted with such
situations, we often continue to act as if right and wrong are the relevant yardsticks.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 16, loc. 243-44

Notes: 1) es realista ser algo relativista. la vida no se rige en absolutos.


We all know that matters of taste are different from matters of factthat standards of right and wrong apply to facts but not to preferences.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 16, loc. 245-46
Even young children understand that its not okay if you think the sky is blue and I think the sky is green, but totally okay if your favorite color is blue and
my favorite color is green. Yet it is comically easy to find examples of full-grown adults acting like their own taste is the gospel truth.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 17, loc. 246-48
most of us are a bit wry about our tendency to treat our own predilections as the transcendent truth. Still, knowing that this behavior is ridiculous seldom
stops us from engaging in it.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 17, loc. 252-54
it is almost impossible toavoid the tone of being wonderfully right. The same goes for our informal reviews of almost everything.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 17, loc. 254-55
Yet it is often precisely these irresolvable issues that arouse our most impassioned certainty that we are right and our adversaries are wrong.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 18, loc. 263-64
any definition of error we choose must be flexible enough to accommodate the way we talk about wrongness when there is no obvious benchmark for
being right.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 18, loc. 264-65
Rather than thinking of being wrong as believing something is true when it is objectively false, we could define it as the experience of rejecting as false a
belief we ourselves once thought was trueregardless of that beliefs actual relationship to reality, or whether such a relationship can ever be

determined.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 18, loc. 266-68
there is no experience of being wrong. There is an experience of realizing that we are wrong,
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 19, loc. 283-84

Notes: 1) no va a existir una formula para sentir lo que es equivocarse. una forma de ser perfecto. de prevenir todos tus errores. puedes dejar de
intentarlo
When you are simply going about your business in a state you will later decide was delusional, you have no idea of it whatsoever. You are like the
coyote in the Road Runner cartoons, after he has gone off the cliff but before he has looked down.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 19, loc. 288-89
Whatever falsehoods each of us currently believes are necessarily invisible to us.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 19, loc. 291-92
As soon as we know that we are wrong, we arent wrong anymore, since to recognize a belief as false is to stop believing it.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 20, loc. 293-94
Heisenberg Uncertainty Principle of Error: we can be wrong, or we can know it, but we cant do both at the same time.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 20, loc. 294-95
Error-blindness goes some way toward explaining our persistent difficulty with imagining that we could be wrong. Its easy to ascribe this difficulty to
various psychological factorsarrogance, insecurity, and so forthand these plainly play a role. But error-blindness suggests that another, more
structural issue might be at work as well. If it is literally impossible to feel wrongif our current mistakes remain imperceptible to us even when we
scrutinize our innermost being for signs of themthen it makes sense for us to conclude that we are right. Similarly, error-blindness helps explain why
we accept fallibility as a universal phenomenon yet are constantly startled by our own mistakes.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 20, loc. 295-300
an error, from the point of view of the person who makes it, is essentially a Mental Act of God. Although we understand in the abstract that errors
happen, our specific mistakes are just as unforeseeable to us as specific tornadoes or specific lightning strikes. (And, as a result, we seldom feel that we
should be held accountable for them. By law, after all, no one is answerable for an Act of God.)
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 20, loc. 301-3
Yes, the world can be profoundly confusing; and yes, other people can mislead or deceive you. In the end, though, nobody but you can choose to
believe your own beliefs. Thats part of why recognizing our errors is such a strange experience: accustomed to disagreeing with other people, we
suddenly find ourselves at odds with ourselves. Error, in that moment, is less an intellectual problem than an existential onea crisis not in what we
know, but in who we are.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 23, loc. 344-47
all these thinkers and many more conceived of error as arising from a gap: sometimes between the particular and the general, sometimes between
words and things, sometimes between the present and the primeval, sometimes between the mortal and the divinebut in every case, and
fundamentally, between our own mind and the rest of the world.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 24, loc. 362-64
For the most part, we spend our lives blithely ignoring this gap. And with good reason. Who wants to be reminded of the fall from grace, the separation
from truth, the particular and limited nature of our existence? When we get things wrong, however, this rift between internal and external realities
suddenly reveals itself. Thats one reason why erring can be so disquieting. But another, oddly paradoxical reason is our failure to spot this rift earlier.
Our mistakes show us that the contents of our minds can be as convincing as reality. Thats a dismaying discovery, because it is precisely this quality of
convincing-ness, of verisimilitude, that we rely on as our guide to what is right and real.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 24, loc. 364-69
Yet if we find this mental trickery troubling, we should also find it comforting. The miracle of the human mind, after all, is that it can show us the world not
only as it is, but also as it is not: as we remember it from the past, as we hope or fear it will be in the future, as we imagine it might be in some other
place or for some other person. We already saw that seeing the world as it is not is pretty much the definition of erringbut it is also the essence of
imagination, invention, and hope.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 25, loc. 369-73
our errors sometimes bear far sweeter fruits than the failure and shame we associate with them. True, they represent a moment of alienation, both from
ourselves and from a previously convincing vision of the world. But whats wrong with that? To alienate means to make unfamiliar; and to see
thingsincluding ourselvesas unfamiliar is an opportunity to see them anew.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 25, loc. 373-76
For error to help us see things differently, however, we have to see it differently first.
Kathryn Schulz, Being Wrong: Adventures in the Margin of Error, pg. 25, loc. 376

Billions and Billions - Thoughts on Life and Death at the Brink of the Millennium, roberto.andonie@gmail.com
I would love to believe that when I die I will live again, that some thinking, feeling, remembering part of me will continue. But as much as I want to believe
that, and despite the ancient and worldwide cultural traditions that assert an afterlife, I know of nothing to suggest that it is more than wishful thinking.
roberto.andonie@gmail.com, Billions and Billions - Thoughts on Life and Death at the Brink of the Millennium, loc. 2886-88
The world is so exquisite, with so much love and moral depth, that there is no reason to deceive ourselves with pretty stories for which there's little good
evidence.
roberto.andonie@gmail.com, Billions and Billions - Thoughts on Life and Death at the Brink of the Millennium, loc. 2894-95

We know that "going grand" can be the most temporary and illusory state.
roberto.andonie@gmail.com, Billions and Billions - Thoughts on Life and Death at the Brink of the Millennium, loc. 2901
I cannot conceive of a god who rewards and punishes his creatures or has a will of the kind that we experience in ourselves. Neither can I nor would I
want to conceive of an individual that survives his physical death; let feeble souls, from fear or absurd egotism, cherish such thoughts. I am satisfied with
the mystery of the eternity of life and a glimpse of the marvelous structure of the existing world, together with the devoted striving to comprehend a
portion, be it ever so tiny, of the Reason that manifests itself in nature.
roberto.andonie@gmail.com, Billions and Billions - Thoughts on Life and Death at the Brink of the Millennium, loc. 2980-84
For Carl, what mattered most was what was true, not merely what would make us feel better. Even at this moment when anyone would be for Epilogue 271 given for turning away from the reality of our situation,
roberto.andonie@gmail.com, Billions and Billions - Thoughts on Life and Death at the Brink of the Millennium, loc. 3023-25

Book 4 - Harry Potter and the Goblet of Fire, roberto.andonie@gmail.com


Seamus Finnigan,
roberto.andonie@gmail.com, Book 4 - Harry Potter and the Goblet of Fire, loc. 859
Numbing the pain for a while will make it worse when you finally feel it.
roberto.andonie@gmail.com, Book 4 - Harry Potter and the Goblet of Fire, loc. 7361-62
He had no memory of ever being hugged like this, as though by a mother.
roberto.andonie@gmail.com, Book 4 - Harry Potter and the Goblet of Fire, loc. 7576-77

Book 5 - Harry Potter and the Order of the Phoenix, roberto.andonie@gmail.com


in the form of a twisted serpent. There
roberto.andonie@gmail.com, Book 5 - Harry Potter and the Order of the Phoenix, loc. 712

Book of Longing, Leonard Cohen


Sorrow is the time to begin
Leonard Cohen, Book of Longing, loc. 1451-1451

Bread for the Journey: A Daybook of Wisdom and Faith, Henri J. M. Nouwen
intimacy is the fruit that grows through touching one anothers wounds.
Henri J. M. Nouwen, Bread for the Journey: A Daybook of Wisdom and Faith, loc. 208-209
Patience is not a waiting passivity until someone else does something. Patience asks us to live the moment to the fullest, to be completely present to the
moment, to taste the here and now, to be where we are. When we are impatient we try to get away from where we are. We behave as if the real thing
will happen tomorrow, later and somewhere else.
Henri J. M. Nouwen, Bread for the Journey: A Daybook of Wisdom and Faith, loc. 212-214
We need to forgive one another for not being God!
Henri J. M. Nouwen, Bread for the Journey: A Daybook of Wisdom and Faith, loc. 327-327

Brett Kahr - Whos been sleeping in your head. The secret world of sexual fantasies, roberto.andonie@gmail.com
So, according to Freud, sexual fantasies result at least in part from a lack of sexual fulfillment, with the fantasy serving as a means of satisfying a
frustrated wish.
roberto.andonie@gmail.com, Brett Kahr - Whos been sleeping in your head. The secret world of sexual fantasies, loc. 710-12
on Creative Writers and Day-Dreaming, Freud opined, We may lay it down that a happy person never phantasies, only an unsatisfied one. The motive
forces of phantasies are unsatisfied wishes, and every single phantasy is the fulfilment of a wish, a correction of unsatisfying reality.
roberto.andonie@gmail.com, Brett Kahr - Whos been sleeping in your head. The secret world of sexual fantasies, loc. 743-45
We may lay it down that a happy person never phantasies, only an unsatisfied one. The motive forces of phantasies are unsatisfied wishes, and every
single phantasy is the fulfilment of a wish, a correction of unsatisfying reality.
roberto.andonie@gmail.com, Brett Kahr - Whos been sleeping in your head. The secret world of sexual fantasies, loc. 744-45

Notes: 1) Sobre soniar despierto: 2) Sobre soniar despierto:


the vast majority of adults do seem to enjoy fantasies about someone or something other than their wives or husbands, girlfriends or boyfriends.
roberto.andonie@gmail.com, Brett Kahr - Whos been sleeping in your head. The secret world of sexual fantasies, loc. 1329-30

Budismo Zen y Psicoanalisis, Erich Fromm and D.T. Suzuki


Reprimimos no slo la conciencia de aquellos impulsos que son incompatibles con el patrn social de pensamiento, sino que tendemos tambin a
reprimir aquellos impulsos incompatibles con el principio de estructura y desarrollo de todo el ser humano, incompatibles con la conciencia humanista,
esa voz que habla en nombre del pleno desarrollo de nuestra persona.
Erich Fromm and D.T. Suzuki, Budismo Zen y Psicoanalisis, loc. 1978-80

siente la discrepancia entre lo que es y lo que debera ser; empleando aqu debera no en el sentido de un mandamiento, sino en el sentido de las
metas evo-lucionistas inmanentes e inherentes a los cromosomas de los que se desarrolla, as como su futura constitucin fsica, el color de sus ojos,
etc., que estn ya presentes en los cromosomas.
Erich Fromm and D.T. Suzuki, Budismo Zen y Psicoanalisis, loc. 1989-92
Si el hombre pierde contacto con el grupo social en el que vive, se asusta del aislamiento absoluto y por este miedo no se atreve a pensar la que no se
piensa. Pero el hombre teme tambin estar completamente aislado de la humanidad, que est dentro de l y es representada por su conciencia. Ser
completamente inhumano es tambin aterrador, aunque, segn parece indicar la evidencia histrica, menos aterrador que sentirse socialmente
condenado al ostracismo, suponiendo que toda una sociedad haya adoptado normas inhumanas de conducta.
Erich Fromm and D.T. Suzuki, Budismo Zen y Psicoanalisis, loc. 1992-96
Cuanto ms se aproxime una sociedad a la norma de vida humana, menos conflicto habr entre el aislamiento de la sociedad y de la humanidad.
Erich Fromm and D.T. Suzuki, Budismo Zen y Psicoanalisis, loc. 1996-97
en la medida en que una persona por su propio desarrollo intelectual y espiritual siente su solidaridad con la humanidad, puede tolerar ms el
ostracismo social y a la inversa.
Erich Fromm and D.T. Suzuki, Budismo Zen y Psicoanalisis, loc. 1998-99
El individuo no puede permitirse tener conciencia de pensamientos o sentimientos incompatibles con los patrones de su cultura y, por ello, se ve
obligado a reprimirlos.
Erich Fromm and D.T. Suzuki, Budismo Zen y Psicoanalisis, loc. 2001-2
En cuanto a los contenidos del inconsciente, no es posible ninguna generalizacin. Pero puede hacerse esta afirmacin: siempre representa al hombre
total, con todas sus posibilidades de oscuridad y de luz; siempre contiene la base de las distintas respuestas que el hombre es capaz de dar a la
pregunta que plantea la existencia.
Erich Fromm and D.T. Suzuki, Budismo Zen y Psicoanalisis, loc. 2004-6

Catecismo de la Iglesia Catolica - Iglesia Catolica, roberto.andonie@gmail.com


slo en Dios encontrar el hombre la verdad y la dicha que no cesa de buscar: La razn ms alta de la dignidad humana consiste en la vocacin del
hombre a la comunin con Dios.
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 291-92
El hombre es invitado al dilogo con Dios desde su nacimiento; pues no existe sino porque, creado por Dios por amor, es conservado siempre por
amor; y no vive plenamente segn la verdad si no reconoce libremente aquel amor y se entrega a su Creador
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 292-94

Notes: 1) pero es que llevo la mayor parte de mi vida queriendo no ser infinito. esperando a que todo acabe y pueda desaparecer. como puedo desear
una eternidad? si algo me suena una tortura. como hago para desear la vida eterna si ni siquiera deseo la vida terrena? tengo demasiado miedo al
infierno.
la fe no se opone a la razn humana.
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 331
"La santa Iglesia, nuestra madre, mantiene y ensea que Dios, principio y fin de todas las cosas, puede ser conocido con certeza mediante la luz
natural de la razn humana a partir de las cosas creadas"
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 332-34
El espritu humano, para adquirir semejantes verdades, padece dificultad por parte de los sentidos y de la imaginacin, as como de los malos deseos
nacidos del pecado original. De ah procede que en semejantes materias los hombres se persuadan fcilmente de la falsedad o al menos de la
incertidumbre de las cosas que no quisieran que fuesen verdaderas
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 341-43
40 Puesto que nuestro conocimiento de Dios es limitado, nuestro lenguaje sobre Dios lo es tambin.
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 350-51
42 Dios transciende toda criatura. Es preciso, pues, purificar sin cesar nuestro lenguaje de todo lo que tiene de limitado, de expresin por medio de
imgenes, de imperfecto, para no confundir al Dios "inefable, incomprensible, invisible, inalcanzable" (Anfora de la Liturgia de San Juan Crisstomo)
con nuestras representaciones humanas. Nuestras palabras humanas quedan siempre ms ac del Misterio de Dios.
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 355-58
El hombre es por naturaleza y por vocacin un ser religioso. Viniendo de Dios y yendo hacia Dios, el hombre no vive una vida plenamente humana si no
vive libremente su vnculo con Dios.
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 363-64
El hombre est hecho para vivir en comunin con Dios, en quien encuentra su dicha."Cuando yo me adhiera a ti con todo mi ser, no habr ya para mi
penas ni pruebas, y viva, toda llena de ti, ser plena"
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 365-66
Cuando el hombre escucha el mensaje de las criaturas y la voz de su conciencia, entonces puede alcanzar a certeza de la existencia de Dios, causa y
fin de todo.
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 368-69
La Iglesia ensea que el Dios nico y verdadero, nuestro Creador y Seor, puede ser conocido con certeza por sus obras, gracias a la luz natural de la
razn humana

roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 370-71


"Sin el Creador la criatura se diluye" (GS 36). He aqu por qu los creyentes saben que son impulsados por el amor de Cristo a llevar la luz del Dios vivo
a los que no le conocen o le rechazan.
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 374-76
El designio divino de la revelacin se realiza a la vez "mediante acciones y palabras", ntimamente ligadas entre s y que se esclarecen mutuamente
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 387-88
Dios se comunica gradualmente al hombre, lo prepara por etapas para acoger la Revelacin sobrenatural que hace de s mismo y que culminar en la
Persona y la misin del Verbo encarnado, Jesucristo.
roberto.andonie@gmail.com, Catecismo de la Iglesia Catolica - Iglesia Catolica, loc. 389-90

Coelho_Paulo_El_alquimista, roberto.andonie@gmail.com
Compra tu rebao y recorre el mundo hasta que aprendas que nuestro castillo es el ms importante y que nuestras mujeres son las ms bellas.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 128-129
El problema es que ellas no se dan cuenta de que estn haciendo caminos nuevos cada da. No perciben que los pastos cambian, que las estaciones
son diferentes, porque slo estn preocupadas por el agua y la comida.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 138-139
Las cosas simples son las ms extraordinarias, y slo los sabios consiguen verlas.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 176-176
-Cul es la mayor mentira del mundo? -indag, sorprendido, el muchacho. -Es sta: en un determinado momento de nuestra existencia, perdemos el
control de nuestras vidas, y stas pasan a ser gobernadas por el destino.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 206-207
Todas las personas, al comienzo de su juventud, saben cul es su Leyenda Personal. En ese momento de la vida todo se ve claro, todo es posible, y
ellas no tienen miedo de soar y desear todo aquello que les gustara hacer en sus vidas. No obstante, a medida que el tiempo va pasando, una
misteriosa
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 235-237
fuerza trata de convencerlas de que es imposible realizar la Leyenda Personal.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 237-238
> -Si empiezas por prometer lo que an no tienes, perders tu voluntad para conseguirlo.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 266-266
pero tuviste que pagar seis ovejas porque yo te ayud a tomar una decisin. El muchacho se guard las piedras en el zurrn. De ahora en adelante,
tomara sus propias decisiones.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 317-318
Soy como todas las personas: veo el mundo tal como deseara que sucedieran las cosas, y no como realmente suceden.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 411-412
Sinti de repente que l poda contemplar el mundo como una pobre vctima de un ladrn o como un aventurero en busca de un tesoro.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 430-431
Este pastelero no hace dulces porque quiera viajar, o porque se quiera casar con la hija de un comerciante. Este pastelero hace dulces porquele gusta
hacerlos,
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 438-439
Tengo miedo de realizar mi sueo y despus no tener ms motivos para continuar vivo.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 520-521
-He aprendido que el mundo tiene una Alma y que quien entienda esa Alma entender el lenguaje de las cosas. Aprend que muchos alquimistas
vivieron su Leyenda Personal y terminaron descubriendo el Alma del Mundo, la Piedra Filosofal y el Elixir. Pero, sobre todo, he aprendido que estas
cosas son tan simples que pueden escribirse sobre una esmeralda.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 778-781
las criaturas. l slo tena una explicacin para este hecho: las cosas tenan que ser transmitidas as porque estaran hechas de Vida Pura, y este tipo
de vida difcilmente consigue ser captado en pinturas o palabras.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 815-817
En aquella poca, toda la ciencia de la Gran Obra poda ser escrita en una simple esmeralda. Pero los hombres no dieron importancia a las cosas
simples y comenzaron a escribir tratados, interpretaciones y estudios filosficos.
roberto.andonie@gmail.com, Coelho_Paulo_El_alquimista, loc. 1178-1180

Confesiones, San Agustin


nuestro corazn andar siempre inquieto mientras no descanse en ti.
San Agustin, Confesiones, loc. 6-7

yo no existira si no existiera en ti, de quien todo procede, por el cual y en el cual existe todo.
San Agustin, Confesiones, loc. 22-23

Conversational Style: Analyzing Talk Among Friends, Deborah Tannen


speakers use contextualization cues, including paralinguistic and prosodic features, word choice, and ways of structuring information, to signal the
speech activity in which they are engagedthat is, what they think they are doing when they produce a particular utterance. The use of contextualization
cues is automatic, learned in the process of learning language in a particular speech community. But whereas speakers focus on the meaning they wish
to convey and the interactional goals they wish to achieve, their use of contextualization cues becomes the basis for how they are judged.
Deborah Tannen, Conversational Style: Analyzing Talk Among Friends, pg. 7, loc. 107-11
people more often than not do not say precisely what they meanat least not in so many wordsbecause there are important social reasons for not
doing so.
Deborah Tannen, Conversational Style: Analyzing Talk Among Friends, pg. 12, loc. 172-73
Obeying one means disobeying the other. In communication, these two commands are the need to be connected to other people and the need to be
independent. The need to be connected to other people comes from the danger of isolation. On a very real level, a human being alone could die. But
there is also a danger in connection.
Deborah Tannen, Conversational Style: Analyzing Talk Among Friends, pg. 12, loc. 175-77
Speakers are judging others and being judged by their ways of talking. If those ways reflect different habits and expectations, then people are frequently
misjudging others and being misjudged and misunderstood.
Deborah Tannen, Conversational Style: Analyzing Talk Among Friends, pg. 15, loc. 224-26

Cruzando El Umbral De La Esperanza, Juan Pablo II


Si apud bibliothecam hortulum habes, nihil deerit. Qu ms quieres si tienes una biblioteca que se abre a un pequeo jardn?
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 1, loc. 11-12
Todas las contrariedades de los hombres provienen de no saber permanecer tranquilos en su habitacin?
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 4, loc. 54
la Esperanza existe, que tiene fundamento, que se ofrece a quien quiera aceptarla;
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 11, loc. 158
Para l, Dios no slo existe, vive, obra, sino que tambin, y sobre todo, es Amor; mientras que para el iluminismo y el racionalismo, que contaminaron
incluso cierto tipo de teologa, Dios era el impasible Gran Arquitecto, era sobre todo Inteligencia.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 11, loc. 166-68
De qu no debemos tener miedo? No debemos temer a la verdad de nosotros mismos.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 19, loc. 278-79
Aprtate de m, Seor, que soy un hombre pecador! Cristo le respondi: No temas; desde ahora sers pescador de hombres (Lucas 5,10). No
tengas miedo de los hombres! El hombre es siempre igual; los sistemas que crea son siempre imperfectos, y tanto ms imperfectos cuanto ms seguro
est de s mismo. Y esto de dnde proviene? Esto viene del corazn del hombre, nuestro corazn est inquieto;
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 19, loc. 282-85
Todas las veces en que Cristo exhorta a no tener miedo se refiere tanto a Dios como al hombre. Quiere decir: No tengis miedo de Dios, que, segn
los filsofos, es el Absoluto trascendente; no tengis miedo de Dios, sino invocadle conmigo: Padre nuestro (Mateo 6,9). No tengis miedo de decir:
Padre! Desead incluso ser perfectos como lo es l, porque l es perfecto. S: Sed, pues, vosotros perfectos como es perfecto vuestro Padre celestial
(Mateo 5,48).
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 19, loc. 291-94
Esta Iglesia confiesa: T eres Cristo, el Hijo de Dios vivo. Esto confiesa la Iglesia a travs de los siglos, junto con todos los que comparten su fe.
Junto con todos aquellos a quienes el Padre ha revelado al Hijo en el Espritu Santo, as como a quienes el Hijo en el Espritu Santo ha revelado al
Padre (cfr. Mateo 11,25-27). Esta revelacin es definitiva, slo se la puede aceptar o rechazar. Se la puede aceptar, confesando a Dios, Padre
Omnipotente, Creador del cielo y de la tierra, y a Jesucristo, el Hijo, de la misma sustancia que el Padre y el Espritu Santo, que es el Seor y da la
vida. O bien se puede rechazar todo esto, y escribir con maysculas: Dios no tiene un Hijo; Jesucristo no es el Hijo de Dios, es solamente uno de
los profetas, aunque no el ltimo; es solamente un hombre.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 22, loc. 326-32
No tengis miedo! No tengis miedo del misterio de Dios; no tengis miedo de Su amor; y no tengis miedo de la debilidad del hombre ni de su
grandeza! El hombre no deja de ser grande ni siquiera en su debilidad. No tengis miedo de ser testigos de la dignidad de toda persona humana, desde
el momento de la concepcin hasta la hora de su muerte.
Juan Pablo II, Cruzando El Umbral De La Esperanza, loc. 354-356
El Espritu viene en ayuda de nuestra debilidad porque ni siquiera sabemos qu nos conviene pedir, pero el Espritu mismo intercede con insistencia
por nosotros, con gemidos inefables (8,26).
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 26, loc. 387-88
En la oracin, pues, el verdadero protagonista es Dios. El protagonista es Cristo, que constantemente libera la criatura de la esclavitud de la corrupcin
y la conduce hacia la libertad, para la gloria de los hijos de Dios. Protagonista es el Espfiritu Santo, que viene en ayuda de nuestra debilidad.
Nosotros empezamos a rezar con la impresin de que es una iniciativa nuestra; en cambio, es siempre una iniciativa de Dios en nosotros. Es
exactamente as, como escribe san Pablo. Esta iniciativa nos reintegra en nuestra verdadera humanidad, nos reintegra en nuestra especial dignidad. S,
nos introduce en la superior dignidad de los hijos de Dios, hijos de Dios que son lo que toda la creacin

Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 27, loc. 401-6
La oracin siempre es un opus gloriae (obra, trabajo de gloria). El hombre es sacerdote de la creacin. Cristo ha confirmado para l una vocacin y
dignidad tales. La criatura realiza su opus gloriae por el mero hecho de ser lo que es, y por medio del esfuerzo de llegar a ser lo que debe ser.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 27, loc. 409-11
El hombre alcanza la plenitud de la oracin no cuando se expresa principalmente a s mismo, sino cuando permite que en ella se haga ms plenamente
presente el propio Dios.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 28, loc. 416-17
Pienso que debe rezar de manera que, profundizando en el misterio revelado en Cristo, pueda cumplir mejor su ministerio. Y el Espritu Santo
ciertamente le gua en esto. Basta solamente que el hombre no ponga obstculos. El Espritu Santo viene en ayuda de nuestra debilidad.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 28, loc. 422-24
Evangelio es, antes que ninguna otra cosa, la alegra de la creacin.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 29, loc. 431-32
El mal no es ni fundamental ni definitivo. Tambin en este punto el cristianismo se distingue de modo tajante de cualquier forma de pesimismo
existencial.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 29, loc. 434-35
La creacin ha sido dada y confiada como tarea al hombre con el fin de que constituya para l no una fuente de sufrimientos, sino para que sea el
fundamento de una existencia creativa en el mundo. Un hombre que cree en la bondad esencial de las criaturas est en condiciones de descubrir todos
los secretos de la creacin, de perfeccionar continuamente la obra que Dios le ha asignado.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 29, loc. 436-38
tiene que resultar obvio que es mejor existir que no existir;
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 29, loc. 439
en el horizonte del Evangelio no hay sitio para ningn nirvana, para ninguna apata o resignacin. Hay, en cambio, un gran reto para perfeccionar todo
lo que ha sido creado, tanto a uno mismo como al mundo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 29, loc. 439-41
El motivo de nuestra alegra es pues tener la fuerza con la que derrotar el mal, y es recibir la filiacin divina, que constituye la esencia de la Buena
Nueva. Este poder lo da Dios al hombre en Cristo. El Hijo unignito viene al mundo no para juzgar al mundo, sino para que el mundo se salve del mal
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 30, loc. 446-49
hombre de esta fundamental afirmacin del valor de la existencia, del valor de la Creacin y de la esperanza en la vida futura. Naturalmente, no se trata
ni de una alegra ingenua ni de una esperanza vana. La alegra de la victoria sobre el mal no ofusca la conciencia realista de la existencia del mal en el
mundo y en todo hombre. Es ms, incluso la agudiza.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 30, loc. 454-56
La conciencia de tales peligros, sin embargo, no genera pesimismo, sino que lleva a la lucha por la victoria del bien en cualquier campo. Y esta lucha
por la victoria del bien en el hombre y en el mundo provoca la necesidad de
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 31, loc. 463-65
Hay que mirar la inmensidad del bien que ha brotado del misterio de la Encarnacin del Verbo y, al mismo tiempo, no permitir que se nos desdibuje el
misterio del pecado,
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 31, loc. 472-73
pero el hombre no puede traspasar el umbral de esa verdad si no lo atrae el mismo Espritu Santo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 32, loc. 488-89
puede el hombre, y cmo, llegar a la conviccin de que Dios verdaderamente existe? Su pregunta se refiere, a fin de cuentas, a la distincin
pascaliana entre el Absoluto, es decir, el Dios de los filsofos (los libertins racionalistas), y el Dios de Jesucristo y, antes, el Dios de los patriarcas,
desde Abraham a Moiss. Solamente este segundo es el Dios vivo. El primero es fruto del pensamiento humano, de la especulacin humana, que, sin
embargo, est en condiciones de poder decir algo vlido sobre l, como la Constitucin conciliar sobre la Divina Revelacin, la Dei Verbum, ha
recordado (n. 3). Todos los argumentos racionales, a fin de cuentas, siguen el camino indicado por el Libro de la Sabiduria y por la Carta a los
Romanos: van del mundo visible al Absoluto invisible.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 34, loc. 509-15
Realmente, los desequilibrios que sufre el mundo moderno estn ligados a ese otro desequilibrio fundamental que hunde sus races en el corazn
humano. Son muchos los elementos que combaten en el propio interior del hombre. Por una parte, como criatura, el hombre experimenta mltiples
limitaciones; por otra, se siente, sin embargo, ilimitado en sus deseos y llamado a una vida superior. Atrado por muchos otros deseos, tiene que elegir
alguno y renunciar a otros. Adems, como enfermo y pecador, no raramente hace lo que no quiere, y deja de hacer lo que quera llevar a cabo. Por ello
sufre en s mismo una divisin, de la que provienen tantas y tan graves discordias en la sociedad. [...]. A pesar de eso, ante la actual evolucin del
mundo, son cada dia ms numerosos los que se plantean o los que acometen con nueva penetracin las cuestiones ms fundamentales: Qu es el
hombre? Cul es el sentido del dolor, del mal, de la muerte, que, a pesar de tantos progresos, todava subsisten? Qu valen estas conquistas
logradas a tan alto precio? Qu aporta el hombre a la sociedad, y qu puede esperarse de ella? Qu habr despus de esta vida? Esto: la Iglesia
cree que Cristo, muerto y resucitado por todos, da siempre al hombre, mediante su Espritu, luz y fuerza para responder a su mxima vocacin; y que
no ha sido dado en la tierra otro nombre a los hombres por el que puedan salvarse. Cree igualmente que la clave, el centro y el fin del hombre y de toda
la historia humana se encuentran en su Seor y Maestro
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 35, loc. 526-36

El interrogante sobre la existencia de Dios est ntimamente unido a la finalidad de la existencia humana.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 36, loc. 539-40
El positivismo no fue solamente una filosofa, ni slo una metodologa; fue una de esas escuelas de la sospecha que la poca moderna ha visto florecer
y prosperar. El hombre es realmente capaz de conocer algo ms de lo que ven sus ojos u oyen sus odos? Existe otra ciencia adems del saber
rigurosamente emprico? La capacidad de la razn humana est totalmente sometida a los sentidos, e interiormente dirigida por las leyes de la
matemtica, que han demostrado ser particularmente tiles para ordenar los fenmenos de manera racional, adems de para orientar los procesos del
progreso tcnico?
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 36, loc. 552-56
el conocimiento humano sea, inicialmente, un conocimiento sensorial. Ningn clsico de la filosofa, ni Platn ni Aristteles, lo pona en duda. El
realismo cognoscitivo, tanto el llamado realismo ingenuo como el realismo crtico, afirma unnimemente que nihil est in intellectu, quod prius non fuerit
in sensu (nada est en el intelecto que no haya estado antes en el sentido). Sin embargo, los lmites de tal sensus no son exclusivamente
sensoriales.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 37, loc. 561-64
El hombre se reconoce a s mismo como un ser tico, capaz de actuar segn los criterios del bien y del mal, y no solamente segn la utilidad y el
placer. Se reconoce tambin a s mismo como un ser religioso, capaz de ponerse en contacto con Dios. La oracin -de la que se ha hablado
anteriormente- es, en cierto sentido, la primera prueba de esta realidad.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 38, loc. 574-76
El pensamiento contemporneo, al alejarse de las convicciones positivistas, ha hecho notables avances en el descubrimiento, cada vez ms completo,
del hombre, al reconocer, entre otras cosas, el valor del lenguaje metafrico y simblico.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 38, loc. 576-78
En la misma medida que el positivismo nos aleja de esta comprensin ms completa, y, en cierto sentido, nos excluye de ella, la hermenutica, que
ahonda en el significado del lenguaje simblico, nos permite reencontrarla e incluso, en cierto modo, profundizar en ella. Esto est dicho, obviamente,
sin querer negar en absoluto la capacidad de la razn para proponer enunciados conceptuales verdaderos sobre Dios y sobre las verdades de fe.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 38, loc. 579-83
la postura de santo Toms, para quien no es el pensamiento el que decide la existencia, sino que es la existencia, el esse, lo que decide el pensar!
Pienso del modo que pienso porque soy el que soy-es decir, una criatura- y porque l es El que es, es decir, el absoluto Misterio increado.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 40, loc. 607-9
Yo te alabo, Padre, Seor del cielo y de la tierra, porque has escondido estas cosas a los doctos y a los sabios y las has revelado a los pequeos.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 46, loc. 705-6
el proceso de alejamiento del Dios de los Padres, del Dios de Jesucristo, del Evangelio y de la Eucarista no trajo consigo la ruptura con un Dios
existente ms all del mundo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 49, loc. 750-51
El racionalismo iluminista puso entre parntesis al verdadero Dios y, en particular, al Dios Redentor.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 50, loc. 756
El racionalismo iluminista podia aceptar un Dios fuera del mundo, sobre todo porque sta era una hiptesis no comprobable. Era imprescindible, sin
embargo, que a ese Dios se le colocara fuera del mundo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 50, loc. 759-61
Dios ha amado al mundo. Para la mentalidad iluminista, el mundo no necesita del amor de Dios. El mundo es autosuficiente, y Dios, a su vez, no es
en primer lugar amor; es en todo caso intelecto, intelecto que eternamente conoce. Nadie tiene necesidad de Su intervencin en este mundo, que
existe, es autosufi ciente, transparente al conocimiento humano, que gracias a la investigacin cientfica est cada vez ms libre de misterios, cada vez
ms sometido por el hombre como re curso inagotable de materias primas, a este hombre de- miurgo de la tcnica moderna. Es este mundo el que
tiene que dar la felicidad al hombre.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 51, loc. 773-77
Dios am tanto al mundo que le entreg a su Hijo unignito para que el hombre no muera (cfr. Juan 3,16). De este modo Jess da a entender que el
mundo no es la fuente de la definitiva felicidad del hombre. Es ms, puede convertirse en fuente de su perdicin. Este mundo, que aparece como un
gran taller de conocimientos elaborados por el hombre, como progreso y civilizacin, este mundo, que se presenta como moderno sistema de medios
de comunicacin, como el ordenamiento de las libertades democrticas sin limitacin alguna, este mundo no es capaz, sin embargo, de hacer al
hombre feliz.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 51, loc. 778-82
El Hijo del hombre no ha venido al mundo para juzgarlo, sino para salvarlo
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 52, loc. 792
Yo tampoco te condeno; vete y de ahora en adelante no peques ms
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 53, loc. 808
Salvar significa liberar del mal. Aqu no se trata solamente del mal social, como la injusticia, la opresin, la explotacin; ni solamente de las
enfermedades, de las catstrofes, de los cataclismos naturales y de todo lo que en la historia de la humanidad es calificado como desgracia. Salvar
quiere decir liberar del mal radical, de.finitivo. Semejante mal no es siquiera la muerte.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 60, loc. 910-13
El mundo, que puede perfeccionar sus tcnicas teraputicas en tantos mbitos, no tiene el poder de liberar al hombre de la muerte. Y por eso el mundo
no puede ser fuente de salvacin para el hombre. Solamente Dios salva, y salva a toda la humanidad en Cristo.

Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 60, loc. 915-16
Un mal an ms radical es el rechazo del hombre por parte de Dios, es decir, la condenacin eterna como consecuencia del rechazo de Dios por parte
del hombre.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 60, loc. 920-21
Y qu es esta vida eterna? Es la felicidad que proviene de la unin con Dios. Cristo afirma: sta es la vida eterna: que te conozcan a ti, nico Dios
verdadero, y al que has enviado, Jesucristo (Juan 17,3). La unin con Dios se actualiza en la visin del Ser divino cara a cara
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 61, loc. 923-25
visin llamada beatfica, porque lleva consigo el definitivo cumplimiento de la aspiracin del hombre a la verdad. En vez de tantas verdades parciales,
alcanzadas por el hombre mediante el conocimiento precientfico y cientfico, la visin de Dios cara a cara permite gozar de la absoluta plenitud de la
verdad. De este modo es definitivamente satisfecha la aspiracin humana a la verdad.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 61, loc. 926-28
La salvacin, sin embargo, no se reduce a esto. Conociendo a Dios cara a cara, el hombre encuentra la absoluta plenitud del bien. La intuicin
platnica de la idea de bien encuentra en el cristianismo su confirmacin ultrafilosfica y definitiva. No se trata aqu de la unin con la idea de bien, sino
de la unin con el Bien mismo. Dios es este bien.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 61, loc. 928-31
Como plenitud del Bien, Dios es plenitud de la vida. La vida es en l y es por l. sta es la vida que no tiene lmites de tiempo ni de espacio.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 61, loc. 932-33
Existe tambin el destino a la condenacin eterna, que no es otra cosa que el definitivo rechazo de Dios, la definitiva ruptura de la comunin con el
Padre, el Hijo y el Espritu Santo. En ella no es tanto Dios quien rechaza al hombre como el hombre quien rechaza a Dios.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 62, loc. 945-47
La felicidad que brota del conocimiento de la verdad, de la visin de Dios cara a cara, de la participacin de Su vida, esta felicidad, es tan
profundamente acorde con esa aspiracin, que est inscrita en la esencia del hombre,
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 62, loc. 950-51
La soteriologa cristiana es soteriologa de la plenitud de vida.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 63, loc. 960-61
El poder salvfico del amor-segn las palabras de san Pablo en la Carta a los Corintios- es ms grande que el puro conocimiento de la
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 63, loc. 963-64
A pesar de toda su orientacin hacia la vida eterna, hacia esa felicidad que se encuentra en Dios mismo, el cristianismo, y especialmente el cristianismo
occidental, no ha sido nunca una religin indiferente con respecto al mundo; ha estado siempre abierto al mundo, a sus interrogantes, a sus
inquietudes, a sus expectativas.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 65, loc. 983-85
Todos los pueblos forman una comunidad, tienen un mismo origen, puesto que Dios hizo habitar a todo el gnero humano sobre la faz de la tierra; y
tienen tambin un solo fin ltimo, Dios, cuya providencia, manifestacin de bondad y designios de salvacin se extienden a todos.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 66, loc. 1004-6
Los hombres esperan de las diversas religiones la respuesta a los recnditos enigmas de la condicin humana, que ayer como hoy turban
profundamente el corazn del hombre: la naturaleza del hombre, el sentido y el fin de nuestra vida, el bien y el pecado, el origen y el fin del dolor, el
camino para conseguir la verdadera felicidad, la muerte, el juicio y la retribucin despus de la muerte y, finalmente, el ltimo e inefable misterio que
envuelve nuestra existencia, de donde procedemos y hacia el que nos dirigimos.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 66, loc. 1006-10
Desde la antiguedad hasta nuestros das, se halla en los diversos pueblos una cierta sensibilidad de aquella misteriosa fuerza que est presente en el
curso de las cosas y en los acontecimientos de la vida humana, y a veces tambin se reconoce la Suprema Divinidad y tambin al Padre. Sensibilidad y
conocimiento que impregnan la vida de un ntimo sentido religioso. Junto a eso, las religiones, relacionadas con el progreso de la cultura, se esfuerzan
en responder a las mismas cuestiones con nociones ms precisas y con un lenguaje ms elaborado
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 66, loc. 1010-13
La iluminacin experimentada por Buda se reduce a la conviccin de que el mundo es malo, de que es fuente de mal y de sufrimiento para el
hombre. Para liberarse de este mal hay que liberarse del mundo; hay que romper los lazos que nos unen con la realidad externa, por lo tanto, los lazos
existentes en nuestra misma constitucin humana, en nuestra psique y en nuestro cuerpo. Cuanto ms nos liberamos de tales ligmenes, ms
indiferentes nos hacemos a cuanto es el mundo, y ms nos liberamos del sufrimiento, es decir, del mal que proviene del mundo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 71, loc. 1076-80
Pero el doctor de la Iglesia no propone solamente el desprendimiento del mundo. Propone el desprendimiento del mundo para unirse a lo que est
fuera del mundo, y no se trata del nirvana, sino de un Dios personal.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 72, loc. 1091-92
que hace al hombre consciente de que el mal est en el apego al mundo por medio de los sentidos, el intelecto y el espritu, sino por la Revelacin del
Dios vivo. Este Dios se abre a la unin con el hombre, y hace surgir en el hombre la capacidad de unirse a l, especialmente por medio de las virtudes
teologales: la fe, la esperanza y sobre todo el amor.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 72, loc. 1099-1101
abandonarse a una actitud negativa hacia el mundo, con la conviccin de que para el hombre el mundo es slo fuente de sufrimiento y de que por eso
nos debemos distanciar de l, no es negativa solamente porque sea unilateral, sino tambin porque fundamentalmente es contraria al desarrollo del

hombre y al desarrollo del mundo, que el Creador ha dado y confiado al hombre como tarea.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 73, loc. 1108-11
el mundo que los cristianos creen que ha sido creado y conservado en la existencia por el amor del Creador, mundo ciertamente sometido bajo la
esclavitud del pecado pero, por Cristo crucificado y resucitado, con la derrota del Maligno, liberado y destinado, segn el propsito divino, a
transformarse y a alcanzar su cumplimiento
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 73, loc. 1113-15
El mundo es para el cristiano criatura de Dios, no hay necesidad por tanto de realizar un desprendimiento tan absoluto para encontrarse a s mismo en
lo profundo de su ntimo misterio. Para el cristianismo no tiene sentido hablar del mundo como de un mal radical, ya que al comienzo de su camino
se encuentra el Dios Creador que ama la propia criatura, un Dios que ha entregado a su Hijo unignito, para que quien crea en l no muera, sino que
tenga la vida eterna
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 73, loc. 1117-20
el antisemitismo es un gran pecado contra la humanidad; que todo odio racial acaba inevitablemente por llevar a la conculcacin de la dignidad
humana.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 78, loc. 1191-92
Siempre y en todas partes el Evangelio ser un desafio para la debilidad humana. En ese desafo est toda su fuerza. Y el hombre, quiz, espera en su
subconsciente un desafio semejante; hay en l la necesidad de superarse a s mismo. Slo superndose a s mismo el hombre es plenamente hombre
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 83, loc. 1262-64
La Iglesia renueva cada da, contra el espritu de este mundo, una lucha que no es otra cosa que la lucha por el alma de este mundo. Si de hecho, por
un lado, en l estn presentes el Evangelio y la evangelizacin, por el otro hay una poderosa antievangelizacin, que dispone de medios y de
programas, y se opone con gran fuerza al Evangelio y a la evangelizacin. La lucha por el alma del mundo contemporneo es enorme all donde el
espritu de este mundo parece ms poderoso.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 88, loc. 1345-48
Estos arepagos son hoy el mundo de la ciencia, de la cultura, de los medios de comunicacin; son los ambientes en que se crean las elites
intelectuales, los ambientes de los escritores y de los artistas.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 88, loc. 1349-50
Qu es la juventud? No es solamente un perodo de la vida correspondiente a un determinado nmero de aos, sino que es, a la vez, un tiempo dado
por la Providencia a cada hombre, tiempo que se le ha dado como tarea, durante el cual busca, como el joven del Evangelio, la respuesta a los
interrogantes fundamentales; no slo el sentido de la vida, sino tambin un plan concreto para comenzar a construir su vida. sta es la caracterstica
esencial de la juventud.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 94, loc. 1430-33
Si en cada poca de su vida el hombre desea afirmarse, encontrar el amor, en sta lo desea de un modo an ms intenso. El deseo de afirmacin, sin
embargo, no debe ser entendido como una legitimacin de todo, sin excepciones. Los jvenes no quieren eso; estn tambin dispuestos a ser
reprendidos, quieren que se les diga s o no. Tienen necesidad de un gua, y quieren tenerlo muy cerca. Si recurren a personas con autoridad, lo hacen
porque las suponen ricas de calor humano y capaces de andar con ellos por los caminos que estn siguiendo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 94, loc. 1434-38
La juventud es el perodo de la personalizacin de la vida humana. Es tambin el perodo de la comunin: los jvenes, sean chicos o chicas, saben que
tienen que vivir para los dems y con los dems, saben que su vida tiene sentido en la medida en que se hace don gratuito para el prjimo. Ah tienen
origen todas las vocaciones, tanto las sacerdotales o religiosas, como las vocaciones al matrimonio o a la familia.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 94, loc. 1439-42
Si se ama el amor humano, nace tambin la viva necesidad de dedicar todas las fuerzas a la bsqueda de un amor hermoso.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 95, loc. 1454-55
Porque el amor es hermoso. Los jvenes, en el fondo, buscan siempre la belleza del amor, quieren que su amor sea bello. Si ceden a las debilidades,
imitando modelos de comportamiento que bien pueden calificarse como un escndalo del mundo contemporneo (y son modelos desgraciadamente
muy difundidos), en lo profundo del corazn desean un amor hermoso y puro. Esto es vlido tanto para los chicos como para las chicas. En definitiva,
saben que nadie puede concederles un amor as, fuera de Dios. Y, por tanto, estn dispuestos a seguir a Cristo, sin mirar los sacrificios que eso pueda
comportar.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 95, loc. 1455-59
los jvenes buscan a Dios, buscan el sentido de la vida, buscan respuestas definitivas: Qu debo
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 97, loc. 1483-84
Por lo tanto, es verdaderamente difcil hablar del silencio de Dios. Se debe ms bien hablar de la voluntad de sofocar la voz de Dios. S, este deseo de
sofocar la voz de Dios est bastante bien programado; muchos hacen cualquier cosa para que no se oiga Su voz, y se oiga solamente la voz del
hombre, que no tiene nada que ofrecer que no sea terreno.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 100, loc. 1522-24
Los que se rebelan contra las presuntas pretensiones de la Iglesia catlica probablemente no conocen, como deberan, esta enseanza.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 106, loc. 1625-26
Acurdate de que eres dbil, de que tambin t tienes necesidad de una incesante conversin. Podrs confirmar a los otros en la medida en que
tengas conciencia de tu debilidad. Te doy como tarea la verdad, la gran verdad de Dios, destinada a la salvacin del hombre; pero esta verdad no
puede ser predicada y realizada de ningn otro modo ms que amando.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 113, loc. 1731-34

Nuestra encclica Veritatis splendor, aunque no se refiere directamente al campo de la tica sexual sino a la gran amenaza que supone la civilizacin
occidental del relativismo moral, lo demuestra. Se dio perfectamente cuenta el papa Pablo VI, que saba que Su deber era luchar contra ese relativismo
frente a lo que es el bien esencial del hombre.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 123, loc. 1873-75
Dios hace pasar al hombre a travs de un tal purgatorio interior toda su naturaleza sensual y espiritual, para llevarlo a la unin con l.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 133, loc. 2027-28
Y todos los seres humanos-leemos- estn obligados a buscar la verdad, especialmente en orden a Dios y a su Iglesia, y estn obligados a adherirse a
la verdad a medida que la van conociendo y a rendirle homenaje (n. 1).
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 134, loc. 2049-51
Por razn de su dignidad todos los seres humanos, en cuanto que son personas, es decir, dotados de razn y de voluntad libre y, por eso, investidos
de personal responsabilidad, estn por su misma naturaleza y por deber moral obligados a buscar la verdad, en primer lugar la concerniente a la
religin. Estn obligados tambin a adherirse a la verdad conocida y a ordenar toda su vida segn sus exigencias
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 134, loc. 2052-55
al imperativo interior de la conciencia para demostrar que la respuesta dada por el hombre a Dios y a Su palabra mediante la fe est estrechamente
unida a su dignidad personal. El hombre no puede ser constreido a aceptar la verdad. A ella es empujado solamente por su naturaleza, es decir, por
su misma libertad, que lo mueve a buscarla sinceramente y, cuando la encuentra, a adherirse a ella, sea con su conviccin sea con su comportamiento.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 135, loc. 2057-60
Si el hombre advierte en su propia conciencia una llamada, aunque est equivocada, pero que le parece incontrovertible, debe siempre y en todo caso
escucharla. Lo que no le es lcito es entrar culpablemente en el error, sin esforzarse por alcanzar la verdad.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 135, loc. 2066-68
La conciencia, como ensea el Conci lio, es el ncleo ms secreto y el sagrario del hombre, en el que ste se siente a solas con Dios, cuya voz
resuena en su intimidad. [...] En la fidelidad a la conciencia los cristia nos se unen con los otros hombres para buscar la verdad y para resolver segn
verdad los muchos problemas morales que surgen en la vida individual y en la vida social.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 135, loc. 2069-72
Cuanto ms prevalece la conciencia recta, tanto ms las personas y los grupos sociales se alejan de la ciega arbitrariedad y se esfuerzan por
conformarse a las normas objetivas de la moralidad. No rara vez, sin embargo, ocurre que la conciencia sea errnea por ignorancia invencible, sin que
por esto pierda su dignidad. No puede decirse esto, en cambio, cuando el hombre se preocupa poco de buscar la verdad y el bien, y cuando la
conciencia se hace casi ciega como consecuencia del hbito del pecado (n. 16).
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 136, loc. 2072-75
A la luz de su enseanza podemos decir que la esencial utilidad de la fe consiste en el hecho de que, a travs de ella, el hombre realiza el bien de su
naturaleza racional.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 136, loc. 2076-78
Jess quiere despertar en los hombres la fe, desea que respondan a la palabra del Padre, pero lo quiere respetando siempre la dignidad del hombre,
porque en la bsqueda misma de la fe est ya presente una forma de fe, una forma implcita, y por eso queda ya cumplida la condicin necesaria para
la salvacin.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 137, loc. 2089-91
Aquellos que sin culpa ignoran el Evangelio de Cristo y su Iglesia, y que sin embargo buscan sinceramente a Dios, y con la ayuda de la gracia se
esfuerzan por cumplir con obras Su voluntad, conocida a travs del dictamen de la conciencia, pueden conseguir la vida eterna.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 137, loc. 2093-95
Tampoco la Divina Providencia niega las ayudas necesarias para la salvacin a los que no han llegado todava al claro conocimiento y reconocimiento
de Dios, y se esfuerzan, no sin la gracia divina, por alcanzar una vida recta
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 137, loc. 2095-96
una vida honesta, recta, pero sin el Evangelio. Respondera que si una vida es verdaderamente recta es porque el Evangelio, no conocido o no
rechazado a nivel consciente, en realidad desarrolla ya su accin en lo profundo de la persona que busca con honesto esfuerzo la verdad y est
dispuesta a aceptarla, apenas la conozca.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 137, loc. 2097-99
El mundo visible, de por s, no puede ofrecer base cientfica para una interpretacin atea, es ms, una reflexin honesta encuentra en l elementos
suficientes para llegar al conocimiento de Dios.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 140, loc. 2135-36
El amor por una persona excluye que se la pueda tratar como un objeto de disfrute.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 141, loc. 2161
Si Kant subraya con tanta fuerza que la persona no puede ser tratada como objeto de goce, lo hace para oponerse al utilitarismo anglosajn
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 142, loc. 2163-64
Mara es la nueva Eva, que Dios pone ante el nuevo Adn-Cristo,
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 149, loc. 2272
un aspecto del culto mariano. Este culto no es slo una forma de devocin o piedad, sino tambin una actitud. Una actitud respecto a la mujer como tal.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 150, loc. 2299-2300

En nuestra civilizacin la mujer se ha convertido en primer lugar en un objeto de placer.


Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 151, loc. 2308-9
no tengis miedo de vosotros mismos!
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 152, loc. 2325
lo que l exige no supera las posibilidades del hombre. Si el hombre lo acepta con disposicin de fe, tambin encuentra en la gracia, que Dios no
permite que le falte, la fuerza necesaria para llevar adelante esas exigencias.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 155, loc. 2365-67
Aceptar lo que el Evangelio exige quiere decir afirmar la propia humanidad completa, ver en ella toda la belleza querida por Dios, reconociendo en ella,
sin embargo, a la luz del poder de Dios mismo, tambin sus debilidades:
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 155, loc. 2369-71
Dios quiere la salvacin del hombre, quiere el cumplimiento de la humanidad segn la medida por l mismo pensada, y Cristo tiene derecho a decir que
el yugo que nos pone es dulce y que su carga, a fin de cuentas, es ligera
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 155, loc. 2374-75
No detrs de s mismo con la Cruz del Salvador, sino detrs del Salvador con la propia cruz.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 156, loc. 2377-78
El pecado original no es slo la violacin de una voluntad positiva de Dios, sino tambin, y sobre todo, de la motivacin que est detrs. La cual tiende
a abolir la paternidad, destruyendo sus rayos que penetran en el mundo creado, poniendo en duda la verdad de Dios, que es Amor, y dejando la sola
conciencia de amo y de esclavo.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 158, loc. 2411-14
para liberar al hombre contemporneo del miedo de s mismo, del mundo, de los otros hombres, de los poderes terrenos, de los sistemas opresivos,
para liberarlo de todo sntoma de miedo servil ante esa fuerza predominante que el creyente llama Dios, es necesario desearle de todo corazn que
lleve y cultive en su propio corazn el verdadero temor de Dios, que es el principio de la sabidura.
Juan Pablo II, Cruzando El Umbral De La Esperanza, pg. 158, loc. 2416-19

Dangerous Visions 1 - 3, Harlan Ellison


"I was a triline addict. Can't you see? My eyes, my face? It melted me away. But it was peaceful. Like disconnecting your soul.
Harlan Ellison, Dangerous Visions 1 - 3, loc. 686-687
this is the 'Age of the Plugged-In Man.' Some rather vulgar remarks have been made about this, to me, insighted phrase. But Radinoff did not mean that
human society is a daisy chain. He meant that the current of modern society flows through the circuit of which we are all part. This is the Age of
Complete Interconnection. No wires can hang loose; otherwise we all short-circuit. Yet, it is undeniable that life without individuality is not worth living.
Harlan Ellison, Dangerous Visions 1 - 3, loc. 1290-1293
there is another feeling, one which he shares with most of humankind. He knows he's screwed up his life, or something has twisted it. Every thinking
man and woman knows this. Even the smug and dimwitted realize this unconsciously. But a baby, that beautiful being, that unsmirched blank tablet,
unformed angel, represents a new hope.
Harlan Ellison, Dangerous Visions 1 - 3, loc. 1360-1363
Buridan's ass
Harlan Ellison, Dangerous Visions 1 - 3, loc. 1408-1408
Strong blasphemers thrive only when strong believers thrive.
Harlan Ellison, Dangerous Visions 1 - 3, loc. 1486-1486
In this age of enlightenment, the soothsayer and astrologer flourish.
Harlan Ellison, Dangerous Visions 1 - 3, loc. 1532-1533
Look at my paintings and talk to each other, you jackals. But don't try to make me agree with your little images of me."
Harlan Ellison, Dangerous Visions 1 - 3, loc. 1891-1892
For most of my life, I have seen only a truly devout few and a great majority of truly indifferent. But there is a new spirit abroad. So many young men and
women have revived, not a love for God, but a violent antipathy towards Him. This excites and restores me. Youths like my grandson and Runic shout
blasphemies and so worship Him. If they did not believe, they would never think about Him. I now have some confidence in the future.
Harlan Ellison, Dangerous Visions 1 - 3, loc. 1961-1964
his anger the only block to the tears and the wail building up in him.
Harlan Ellison, Dangerous Visions 1 - 3, loc. 2107-2107
That's the way it is with a new generationit doesn't look backit keeps looking forward.
Harlan Ellison, Dangerous Visions 1 - 3, loc. 3402-3403
Honegger or the Tijuana Brass or Archie Shepp or the New Vaudeville Band doing "Winchester Cathedral."
Harlan Ellison, Dangerous Visions 1 - 3, loc. 3494-3495
the ultimate bogey may turn out to be the Mom figure: domineering-dependent Wife or Mother, exaggerating their claims on him beyond all reason and
bound.
Harlan Ellison, Dangerous Visions 1 - 3, loc. 4757-4758

I have always had a full-time job and have written for pleasure, relaxation, because I find it hard not to write.
Harlan Ellison, Dangerous Visions 1 - 3, loc. 5950-5951

Del Sufrimiento a La Paz, Ignacio Larraaga


Slo haremos felices a los dems en la medida en que nosotros lo seamos. La nica manera de amar realmente al prjimo es reconcilindonos con
nosotros mismos, aceptndonos y amndonos serenamente.
Ignacio Larraaga, Del Sufrimiento a La Paz, loc. 138-39
Efectivamente, buscarse a s mismo, sin otro objetivo que el de ser feliz, equivaldra a encerrarse en el estrecho crculo de un seno materno. Si alguien
busca exclusiva y desordenadamente su propia felicidad, haciendo de ella la finalidad ltima de su existencia, est fatalmente destinado a la muerte,
como Narciso; y muerte significa soledad, esterilidad, vaco, tristeza.
Ignacio Larraaga, Del Sufrimiento a La Paz, loc. 144-46

Demon Camp, Jennifer Percy


The day Caleb was promoted to platoon leader over his class, he felt the addiction of hard work. A thing once unrewarded, now turned into gifts.
Jennifer Percy, Demon Camp, loc. 158-159
Everything hed ever known in his life, and everything hed ever loved, hed either run away from or been kept away from.
Jennifer Percy, Demon Camp, loc. 325-326
Sometimes Brady walks down the street and a strangers face will shift and morph
Jennifer Percy, Demon Camp, loc. 677-677
Sometimes Brady walks down the street and a strangers face will shift and morph and become the face of Major Stephen Reich.
Jennifer Percy, Demon Camp, loc. 677-678
they gather at home, underground cells, a thing inspired by a fear of End Times,
Jennifer Percy, Demon Camp, loc. 1257-1258
Tim and Katie live in a trailer fifteen minutes outside Portal. Its a double wide, down four dirt roads, past a bullet-holed sign that says Church, in the
middle of a field they claim was once an ocean. Fossils were dug from the ground; polished remains of giant sharks and things with necks longer than a
house. Eden says it was the Flood.
Jennifer Percy, Demon Camp, loc. 1263-1265

Dialogues and Essays


and earthquakes
Dialogues and Essays, pg. 10

Notes: 1) investigar
ther one has a good life or not crucially depends only on factors which affect the soul; and that in order to have a good life we need wisdom, that is, a
certain kind of knowledge of what is good and bad. For the Stoics, this kind of knowledge is virtue, and the various virtues the Greeks traditionally
distinguished are aspects of that knowledge. Given the impor
Dialogues and Essays, pg. 12
Why do we complain about Nature?She has proved herself generous:life is long,if only you knew how to use it.But one man is held fast by a greed that
knows no bounds,another by a tedious devotion to tasks that have no purpose;one man is besotted with wine,another paralysed by indolence;one man
is exhausted by an ambition that constantly depends on the judgement of others,another is driven on by his greed as a trader and drawn over every land
and
Dialogues and Essays, pg. 175-175
some lack any belief by which to steer their course,and are caught by fate listless and half-asleep,so much so that I cannot doubt the truth of what we
nd in the greatest of poets,*delivered like an oracle:Small is the part of life we really live.All that remains of our existence is not actually life but merely
time
Dialogues and Essays, pg. 176-176
We are besieged by vices that encircle us,preventing us from rising up or lifting our eyes to contemplate the truth,and keeping us down once they have
overwhelmed us,our attention xed upon
Dialogues and Essays, pg. 176-176
We are besieged by vices that encircle us,preventing us from rising up or lifting our eyes to contemplate the truth,and keeping us down once they have
overwhelmed us,our attention xed upon lust.Never are these prisoners allowed to return to their proper selves
Dialogues and Essays, pg. 176-176
How many men nd wealth a burden!How many pay in their own blood for their eloquence and daily eort to display their powers
Dialogues and Essays, pg. 176-176
there is no reason to consider anyone in your debt for such services,since,when you performed them,it was not that you were wishing for another mans
company;it was that you could not settle for your own
Dialogues and Essays, pg. 177-177

.You fear everything as mortals but desire to have everything as gods


Dialogues and Essays, pg. 178-178
Are you not ashamed to reserve for yourself just the remnants of life and to mark down for a healthy mindset only the time that cannot be used for any
other purpose?How late it is to begin living only when one must stop!What foolish forgetfulness of mortality to put o well-considered plans to ones
ftieth and sixtieth year,and to want to begin life at a point that few have reached!
Dialogues and Essays, pg. 178-178
For what can be above the man who is above Fortune?
Dialogues and Essays, pg. 179-179
there is nothing honourable in the stain that disgures those who surrender themselves to the stomach and to lust
Dialogues and Essays, pg. 180-180
themselves:one must spend an entire lifetime in learning how to live,and,which may surprise you more,an entire lifetime in learning how to die
Dialogues and Essays, pg. 181-181
But that man who devotes every hour to his own needs,who plans every day as if it were his last,neither longs for nor fears tomorrow.For what new
pleasure is there that any hour can now bring him
Dialogues and Essays, pg. 182-182
They keep themselves inordinately busy with the task of how they may be able to live better,but they use up life in preparing themselves for life
Dialogues and Essays, pg. 183-183
.They organize their thoughts with the distant future in mind;but the greatest waste of life consists in postponement:that is what takes away each day as
it comes,that is what snatches away the present while promising something to follow
Dialogues and Essays, pg. 183-183
The greatest obstacle to living is expectation,which depends on tomorrow and wastes today
Dialogues and Essays, pg. 183-183
Can there,then,be any doubt that in the lives of wretched mortals,that is,of men engrossed,the fairest day is rst to ee?Old age overtakes them while
their minds are still those of children,and they come to it unprepared and unarmed.For they have shown no foresight in this:suddenly they tumble into it
unexpectedly,without realizing it was advancing on them every
Dialogues and Essays, pg. 184-184
they pretend to be younger
Dialogues and Essays, pg. 185-185
from self-deception as if they were deceiving fate as well as themselves.When nally some weakness has reminded them of their mortality,how fearfully
they meet death,as though they were not quitting life but being dragged away from
Dialogues and Essays, pg. 186-186
from self-deception as if they were deceiving fate as well as themselves.When nally some weakness has reminded them of their mortality,how fearfully
they meet death,as though they were not quitting life but being dragged away from it!They shout repeatedly that they have been fools,as they have not
really lived,and,if only they escape from that illness,their lives will be devoted to leisure;that is when they reect on how pointlessly they have toiled to
gain what they did not enjoy,how all their eort has been utterly wasted.But
Dialogues and Essays, pg. 186-186
Of all men only those who nd time for philosophy are at leisure,only they are truly alive;for it is not only their own lifetime they guard well;they add every
age to their own;all the years that have passed before them they requisition for their store
Dialogues and Essays, pg. 190-190
But those who forget the past,ignore the present,and fear for the future have a life that is very brief and lled with anxiety:when they come to face
death,the wretches understand too late that for such a long time they have busied themselves in doing nothing
Dialogues and Essays, pg. 192-192
And you have no cause to think it any proof that they nd life long because from time to time they call for death to come:in their lack of judgement they
fall prey to shifting emotions that sweep them into the very things they fear;it is because they fear death that they often pray for it
Dialogues and Essays, pg. 192-192
Nor should you consider it any proof that life is lengthy for them that often the day seems long to them,or that they complain at the slow passage of the
hours before the time set for dinner arrives;for if ever their interests fail to occupy them,they toss and turn,left with nothing to do,and have no idea how to
manage this time or draw it out.And so they strive to nd something to occupy them,and all the intervening time is tedious,very much as happens when
the day of a gladiatorial show has been announced,or when they are waiting for the xed time of some other exhibition or pleasure,they want to leap
over the days in between.Anything that postpones what they hope for seems long to them.Yet that time they love is short-lived and swift,and it is their
own fault that makes it much shorter;for they rush from one pleasure to another and cannot remain absorbed in a single passion
Dialogues and Essays, pg. 192-192
But why is it that even their pleasures are subject to fear?Because they are not based on stable causes,but are thrown into disarray for as little reason as
they are born
Dialogues and Essays, pg. 193-193
Withdraw,then,to these more peaceful,safer,greater things!Do you think it is just the same whether you make sure that corn is poured into
granaries,untainted by the dishonest or careless practices of those transporting it,that it does not become heated or spoiled by gathering moisture,that it

tallies in measure and weight,or whether you enter upon these holy and lofty studies,in order to discover what substance,what will,what manner of
existence,what shape God has;what fate is waiting for your soul;where nature gives us rest once we have been released from our bodies;what it is that
supports all the heaviest matter in the centre of this world,keeps light things poised on high,carries re to the highest point,summons the stars to the
Dialogues and Essays, pg. 195-195
Many things worth knowing wait for you in this manner of lifethe love and exercise of the virtues,the ability to forget the passions,the knowledge of
living and of dying,a state of deep repose.
Dialogues and Essays, pg. 196-196
The condition of all men who are busy with other things is wretched,but most wretched is that of men who busy themselves energetically in pursuits that
are not even their own,who sleep to suit anothers sleeping pattern,who walk to suit anothers pace,who feel love and hatredthe freest of all emotions
at anothers bidding.If these men want to know how brief their life is,let them consider how small a part of it belongs to them
Dialogues and Essays, pg. 196-196
So when you see a man regularly wearing the robe of a magistrate,when you see one whose name is well known in the forum,do not feel envy:these
things are bought by sacricing ones life
Dialogues and Essays, pg. 196-196
Life has abandoned some men during their early struggles,before they could toil to the top of ambitions ladder;some,who have crawled up through a
thousand indignities to the highest dignity of all,have been struck by the unhappy thought that all their eorts have won them an inscription on a
tombstone;others,who have reached advanced old age,while they adjust to new hopes,as if they were still young men,fail out of weakness in the course
of their great and brazen endeavours
Dialogues and Essays, pg. 196-196
Is it really such a source of pleasure to die engaged in ones work
Dialogues and Essays, pg. 197-197

Down and Out in the Magic Kingdom, Cory Doctorow


"But you know what a junkie is, right? Junkies don't miss sobriety, because they don't remember how sharp everything was, how the pain made the joy
sweeter. We can't remember what it was like to work to earn our keep; to worry that there might not be enough, that we might get sick or get hit by a bus.
We don't remember what it was like to take chances, and we sure as shit don't remember what it felt like to have them pay off."
Cory Doctorow, Down and Out in the Magic Kingdom, loc. 223-226

El Arte de Amargarse la Vida, Paul Watzlawick


el aferrarse tercamente a unas adaptaciones o soluciones que alguna vez fueron suficientes, eficaces o quizs las nicas posibles.
Paul Watzlawick, El Arte de Amargarse la Vida, loc. 209-10
La necesidad vital de adaptarse conduce inevitablemente a la formacin de unos modelos de conducta que tienen como objetivo conseguir una
supervivencia lo ms eficaz y libre de dolor posible. Pero, en cambio, por unos motivos todava enigmticos a los mismos investigadores de la
conducta, animales y hombres tienden a conservar estas adaptaciones ptimas en unas circunstancias dadas, como si fueran las nicas posibles para
siempre. Ello acarrea una obcecacin doble: primero, que con el paso del tiempo la adaptacin referida deja de ser la mejor posible, y segundo, que
junto a ella siempre hubo toda una serie de soluciones distintas, o al menos ahora las hay. Esta doble obcecacin tiene dos consecuencias: primera,
convierte la solucin intentada en progresivamente ms difcil; y segunda, lleva el peso creciente del mal a la nica consecuencia lgica aparentemente
posible, esto es, a la conviccin de no haber hecho todava bastante para la solucin del mal. Es decir, se aplica ms cantidad de la misma solucin y
se cosecha precisamente ms cantidad de la misma miseria.
Paul Watzlawick, El Arte de Amargarse la Vida, loc. 212-19

El Padrenuestro (Toms de Aquino (santo.);Santo Tomas de Aquino;de Aquino Toms, santo) and Manuel Ortega
"Peds y no recibs porque peds algo malo". Difcil es sin embargo saber qu es lo que se debe pedir, as como es tambin muy difcil saber qu se
debe desear.
santo) and Manuel Ortega, El Padrenuestro (Toms de Aquino (santo.);Santo Tomas de Aquino;de Aquino Toms, loc. 16-18

Eutopia, David Nickle


Do you know why I did that right now? Ruth was looking at her hands as she spoke. She sounded flustered. Jason shook his head. Because it terrified
me.
David Nickle, Eutopia, loc. 3908-3910

Flatland: a romance of many dimensions, Edwin Abbott Abbott


into the privileged classes; a much larger number,
Edwin Abbott Abbott, Flatland: a romance of many dimensions, pg. 10, loc. 109-109
It is astonishing how much the Artor I may almost call it instinctof Sight Recognition is developed by the habitual practice of it and by the avoidance
of the custom of "Feeling." Just as, with you, the deaf and dumb, if once allowed to gesticulate and to use the hand-alphabet, will never acquire the more
difficult but far more valuable art of lip-speech and lip-reading, so it is with us as regards "Seeing" and "Feeling." None who in early life resort to "Feeling"
will ever learn "Seeing" in perfection.
Edwin Abbott Abbott, Flatland: a romance of many dimensions, pg. 25, loc. 310-313

Guide to the LEED Green Associate Exam, Michelle Cottrell


heat-island effect

Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 178

Notes: 1) investigar que es?


green roofs can have an impact on a construction budget but can help save on operational energy costs, which may present a breakeven or surplus.
Green roofs also have synergistic qualities, as they can help reduce the heat burden on a building, as well as help to manage stormwater.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 184-86
LEED is the acronym for Leadership in Energy and Environmental Design,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 240
The LEED Green Associate tier is applicable for professionals with a basic understanding of green building systems and technologies. These
professionals have been tested on the key components of the LEED rating systems and the certification process.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 251-53
The Green Associate exam is geared toward all professionals involved in the world of sustainable design, construction, and operations, beyond
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 254-55
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 369
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 372
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 374
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 377
development that meets the needs of the present without compromising the ability of future generations to meet their own needs.2
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 387-89
The USGBC website reports the following statistics for conventionally designed and built buildings: 39 percent primary energy use 72 percent electricity
consumption 38 percent carbon dioxide (CO2) emissions 14 percent potable water consumption3
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 421-24
It is important to digest the 38 percent CO2 emissions statistic, as this percentage puts buildings at the top of the list, followed by transportation and
industry. Buildings have a bigger impact on greenhouse gas emissionsthe biggest actually!
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 425-26
When looking at the statistics for green buildings, including LEED-certified buildings, the General Services Administration (GSA) indicates that these
projects have been able to achieve the following: 26 percent energy use reduction 40 percent water use reduction 70 percent solid waste reduction 13
percent reduction in maintenance costs
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 431-33
Americans spend, on average, 90 percent or more of their time indoors.5
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 440-41
The USGBC website summarizes the benefits of green buildings in three components: environmental, economic, and health and community benefits,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 444-45
Environmental Benefits Enhance and protect ecosystems and biodiversity Improve air and water quality Reduce solid waste Conserve natural resources
Economic Benefits Reduce operating costs Enhance asset value and profits Improve employee productivity and satisfaction Optimize life-cycle
economic performance Health and Community Benefits mprove air, thermal, and acoustic environments Enhance occupant comfort and health Minimize
strain on local infrastructure Contribute to overall quality of life
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 454-63
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 476
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 478
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 481
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 485
The key difference of the phases depends on who is involved and when, when comparing a traditionally designed and constructed building versus one
that is designed with sustainable initiatives.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 528-29

Another key difference with a green building project is the use of energy modeling and Building Information Modeling (BIM).
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 575-76
Green building projects take budgeting a step further by including a life-cycle assessment (LCA) cost.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 603-4
LCAs include the purchase price, installation, operation, maintenance, and replacement costs for each technology and strategy proposed to determine
the appropriateness of the solution specific to the project.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 604-5
USGBC, it is important to remember the organization as a 501(c)(3) nonprofit composed of leaders from every sector of the building industry working to
promote buildings and communities that are environmentally responsible, profitable and healthy places to live and work,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 644-46
website.1 USGBCs mission statement is also listed on their website as to transform the way buildings and communities are designed, built and
operated, enabling an environmentally and socially responsible, healthy, and prosperous environment that improves the quality of life.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 646-49
USGBC created GBCI in January 2008 to provide third-party project certification and professional credentials recognizing excellence in green building
performance and practice,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 650-51
GBCIs mission statement is stated as to support a high level of competence in building methods for environmental efficiency through the development
and administration of a formal program of certification and recertification.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 652-53
in Figure 3.1, USGBC is focused on developing the LEED green building rating systems, as well as providing education and research programs.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 658-60
USGBC created a LEED Steering Committee composed of five technical advisory groups (TAGs) to help the main categories evolve.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 660-61
GBCI was created in order to separate the rating system development from the certification and credentialing process.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 672-73
GBCI is responsible for administering the process for projects seeking LEED certification and for professionals seeking accreditation credentials.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 673-74
GBCI administers the LEED certification process for projects with the help of certification bodies.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 674-75
The certification bodies are responsible for managing the review process, determining a buildings compliance with LEED standards, and establishing
the level of certification for which they qualify.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 675-76
Because the certification bodies are an integral part of the certification process, they are responsible for answering and responding to credit
interpretation requests (CIRs).
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 676-77
a project team can issue a CIR to their assigned certification body. For the purposes of the exam, it is important to remember that CIRs are issued
specific to one credit or prerequisite.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 680-82
Although GBCI leaves CIRs to the certification bodies to respond to and manage, they remain responsible for administering the appeals process.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 682-83
Team members may appeal rulings made by the certification bodies during the certification process. Ultimately, GBCI is responsible for quality
assurance during the certification and credentialing process.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 683-84
When using any of the acronyms, it is important to define the term at the first mention. For example, in the Introduction of this guide Leadership in
Energy and Environmental Design is mentioned for the first time and then followed by the acronym in parentheses (LEED).
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 696-98
When using any of the logos, it is important to accompany the mark with a copyright or trademark symbol and an acknowledgment of ownership. For
example, when LEED is mentioned for the first time in the introduction it is followed by a registration symbol ().
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 698-700
This symbol is required only at the first mention for most publications.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 700
If the LEED logo is used, it must be followed by this statement of acknowledgment of ownership by USGBC: LEED and related logo is a trademark
owned by the U.S. Green Building Council and is used by permission.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 700-702

The logo is not the largest visual component of the publication (except for chapter use). The logo is not used to suggest any kind of USGBC or GBCI
endorsement
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 703-5
The logo is not included on any sales contracts. The logo is not used on any material that reflects poorly on USGBC or GBCI. The logo is not distorted
in proportion. The logo is not watermarked or placed behind text. The logos color is not altered (except for LEED for Homes and LEED certification
logos, as detailed below). The logo is not accompanied by any text wrapping. The logo is not reduced (no smaller than 20 percent) or enlarged (no
bigger than 380 percent) of its original size.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 705-11
The USGBC, LEED, or GBCI logos may not be used on any product packaging, and they cannot be associated with any text indicating a claim to earn
points within the LEED rating systems.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 712-13
It is acceptable for manufacturers to use either of the following statements: Product A contributes toward satisfying Credit X under LEED
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 719-20
It is acceptable for manufacturers to use either of the following statements: Product A contributes toward satisfying Credit X under LEED or Product A
[complies with] X requirements of Credit X under LEED when referring to their products.7
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 719-21
After passing the exam, professionals are allowed to add LEED Green Associate after their name, not LEED GA.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 723
For example, it is unacceptable to print, This project is LEED Silver Registered, but it is acceptable to print, This project is registered under the LEED
Green Building Rating System.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 726-27
LEED certification with a lowercase c is used to describe the certification process. LEED certified with a lowercase c is used to describe a
project that has been certified. LEED Certified with a capital C is used to describe a project that has been certified to the base level: Certified.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 730-33
USGBC and GBCI do not include the word the prior to them, except if they are used as an adjective, such as the USGBC website.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 738-39
following unacceptable ways to refer to USGBC: U.S.G.B.C. U.S. GBC United States Green Building Council US Green Building Council GBC9
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 739-43
LEED for New Construction and Major Renovation (LEED NC) applies to most project types, although it was developed primarily for commercial office
buildings. Other project types can include: high-rise residential buildings (4+ stories), government buildings, institutional buildings (such as libraries and
churches), and hotels. This rating system can also be applied to major renovation work, including heating, ventilation, and air conditioning (HVAC) or
interior rehabilitations or significant envelope modifications.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 783-86
With LEED NC, the owner must occupy more than 50 percent of the leasable square footage.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 786-87
As with any LEED rating system, it is up to the project team to determine which system is best suited to their project.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 788-89
The majority of all LEED projects fall under the LEED NC rating system.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 793
The LEED for Schools rating system applies best to the design and construction of new schools, as well as existing schools undergoing major
renovations.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 795-96

Notes: 1) kinder a 12 grado


This rating system is geared toward K12 school types and can include any project situated on the grounds of K-12 schools, such as administrative
buildings, maintenance facilities, or dormitories.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 796-97
LEED for Schools uses the LEED for New Construction rating system as a starting point and adds classroom acoustics, master planning, mold
prevention, and environmental site assessment evaluation components.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 797-98
For postsecondary or prekindergarten projects, the project team can determine if LEED NC or LEED for Schools is more appropriate.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 798-99
LEED for Healthcare was developed for healthcare projects including in-patient care facilities, licensed outpatient care facilities, and licensed long-term
care facilities. The rating system addresses specific medical issues, such as sensitivity to chemicals and pollutants and other issues such as
transportation from parking facilities and access to natural environments.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 801-4

LEED Core & Shell (LEED CS) was developed for the speculative development market where project teams are not responsible for all of the buildings
design and construction. For example, a developer may wish to build a new building but is not yet sure who will lease the interior space. Without knowing
who the tenant will be, it is difficult to determine how the interior spaces will be finished and utilized. Similar to LEED NC, this rating system can be
applied to commercial office buildings, medical office buildings, retail centers, warehouses, and lab facilities. The key difference between LEED NC and
LEED CS relates specifically to occupancy.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 809-13
The rating system appendix also includes tenant lease and sales agreement information specific to certification implications and LEED CS
precertification guidelines.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 816-17
The LEED for Commercial Interiors (LEED CI) rating system was developed to work hand-in-hand with LEED CS. This rating system was designed for
tenants who do not occupy the entire building and therefore do not have control over the design of the building systems, including the envelope.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 818-20
LEED for Retail was developed in two different capacities depending on the type of space seeking certification: LEED for Retail: New Construction,
and LEED for Retail: Commercial Interiors. LEED for Retail: New Construction is geared toward whole-building certification for freestanding projects,
while LEED for Retail: Commercial Interiors is aimed at tenants of shopping centers and malls. Existing, freestanding retail buildings can look to the
LEED for Existing Buildings: Operations & Maintenance rating system.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 822-25
The LEED for Existing Buildings: Operations & Maintenance (LEED EBOM) rating system was developed for all commercial and institutional buildings
and residential buildings of four or more habitable stories. This includes offices, retail, and services establishments, libraries, schools, museums,
religious facilities, and hotels. The rating system is aimed at single, whole buildings, whether multitenanted or single owner-occupied. In addition to the
components of the other rating systems, LEED EBOM also encourages buildings to evaluate their exterior site maintenance programs, purchasing
policies for environmentally preferred services and products, cleaning programs and policies, waste stream, and ongoing indoor environmental quality.
LEED EBOM is the only certification that can expire, and therefore the only rating system that can be recertified. The program can be applicable to
projects seeking certification for the first time or can apply to projects that were previously certified under another rating system, such as LEED NC,
LEED for Schools, or LEED CS.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 827-34
LEED for Homes and LEED for Neighborhood Development (LEED ND). LEED for Homes is aimed at the residential market for dwelling units (up to
three stories) with a cooking area and a bathroom. At a bigger scale, LEED ND focuses on the elements for smart growth, new urbanism principles, and
sustainable building. This rating system was developed for projects including any portion of a neighborhoods design, including buildings (commercial
and residential), infrastructure, street design, and open space. This rating system was created in collaboration with the Congress for New Urbanism and
the Natural Resources Defense Council; therefore, projects are certified based on their ability to successfully protect and enhance the overall well-being,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 838-43
The majority of the LEED rating systems have five main categories: Sustainable Sites (SS) Water Efficiency (WE) Energy & Atmosphere (EA)
Materials & Resources (MR) Indoor Environmental Quality (IEQ)
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 856-59
The rating systems also include two other categories that act like bonus components: Innovation in Design (ID) (Innovation in Operations [IO] for LEED
EBOM) and Regional Priority (RP).
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 862-63
LEED for Homes is also composed of two more categories in addition to the seven previously mentioned: Location & Linkages (LL) and Awareness &
Education (AE).
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 864-65
LEED ND functions differently, with only five total categories, although two should look familiar: Smart Location and Linkage Neighborhood Pattern
and Design Green Infrastructure and Buildings Innovation & Design Process Regional Priority
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 865-69
prerequisites are absolutely required, while credits are optional.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 892
It does not matter if a project intends to pursue credits in every categoryall prerequisites are required and are mandatory within the rating system the
project is working within.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 894-95
Sustainable Sites Construction Activity Pollution Prevention Water Efficiency 20 Percent Water Use Reduction Energy & Atmosphere Fundamental
Commissioning of Building Energy Systems Minimum Energy Performance Fundamental Refrigerant Management Materials & Resources Storage and
Collection of Recyclables Indoor Environmental Quality Minimum Indoor Air Quality Performance Environmental Tobacco Smoke (ETS) Control
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 900-912
Since prerequisites are required, they are not worth any points.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 936
Credits are always positive whole numbers, never fractions or negative values.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 937
Any project seeking certification must earn a minimum of 40 points, but this does not mean 40 credits must be awarded as well, because different credits
are weighted differently and not worth only one point.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 938-40

Tools for the Reduction and Assessment of Chemical and Other Environmental Impacts (TRACI)
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 941
LEED values those strategies that reduce the impacts on climate change and those with the greatest benefit for indoor environmental quality, focusing
on energy efficiency and carbon dioxide (CO2) reduction strategies.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 948-50
Certified: 40-49 points Silver: 50-59 points Gold: 60-79 points Platinum: 80 and higher
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 954-56
credit weightings are based on environmental impacts and human benefits, such as energy efficiency and CO2 reductions for cleaner air.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 958-59

Notes: 1) sustainable sites 2) water efficiency 3) energy and atmosphere 4) material and resources 5) indor enviromental quality
The 100 base points are totaled from the five main categories: SS, WE, EA, MR, and IEQ. The last two categories make up 10 bonus points, for a total
of 110 available points. LEED for Homes is structured differently, with 125 base points and 11 possible ID points.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 962-64
Which LEED rating system best applies to this project?
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 968-69

Notes: 1) do you get to choose a rate system independently of the certification tipe you are pursuing?
The LEED project administrator is responsible for the coordination between all of the disciplines on the project team, by managing the documentation
process once a project is registered with Green Building Certification Institute (GBCI) until certification is awarded.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1011-13
The administrator is typically responsible for registering a project and granting access for each of the team members to LEED-Online, the online project
management system.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1014-16
LEED-Online is a web-based tool used to manage a project seeking LEED certification. It is the starting point to register a project with GBCI and
communicate with the certification bodies, and is used to review the documentation submitted for both prerequisites and credits during design and
construction.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1016-18
All projects seeking certification (except LEED for Neighborhood Development and LEED for Homes) are required to utilize LEED-Online to upload
submittal templates and any required supporting documentation,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1018-19
When a project is registered under the NC, CI, CS, or LEED for Schools rating systems, the project is certified for the design and construction of a
green building. EBOM projects, however, are certified for a particular performance period.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1042-43
A performance period is a continuous period of time in which a building or facilitys performance is measured.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1043-44
performance period is a continuous period of time in which a building or facilitys performance is measured.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1043-44
EBOM projects are submitted for certification review only after the performance period is completed.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1046
there are seven minimum program requirements (MPRs) that must be met as well, in order for a project to receive certification.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1051-52
MPRs pertain to all the rating systems except LEED for Homes and LEED for Neighborhood Development.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1052
MPRs are critical components that are not listed on a project scorecard, but instead are confirmed when registering a project on LEED-Online.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1052-53

Notes: 1) desde el inicio del diseno hasta el final


MPR 1. Must Comply with Environmental Laws Projects must comply with all pertinent current federal, state, and local building-related environmental
laws and regulations appropriate to the particular project.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1056-58
MPR 2. Must Be a Complete, Permanent Building or Space All Projects Seeking LEED Certification
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1063-64
MPR 3. Must Use a Reasonable Site Boundary For LEED NC, LEED CS, LEED for Schools, and EBOM Projects
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1072-73

1. The LEED project boundary must include and be consistent with all of the property as part of the scope of work of the new construction or major
renovation, including any land that will be disturbed for purposes during construction and operations.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1076-78
2. The LEED project boundary may not include land that is owned by another party. 3. Campus projects seeking LEED certification must have project
boundaries equal to 100 percent of the gross land area on the campus. If this causes a conflict with MPR 7, then MPR 7 takes precedence.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1078-80
MPR 4. Must Comply with Minimum Floor Area Requirements
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1083
A minimum of 1,000 square feet of gross floor area must be included in the scope of work.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1084-85
A minimum of 250 square feet of gross floor area
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1086
MPR 5. Must Comply with Minimum Occupancy Rates
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1087
Full-Time Equivalent Occupancy. The LEED project must be occupied by at least one full-time equivalent (FTE) occupant.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1089
If there is less than one annualized FTE,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1089-90

Notes: 1) cuanto es un annualized FTE 2) cuanto es un annualized FTE? si no tiene un fte ocupant no tienes el MPR 5? cuanto es un fte?
Minimum Occupancy Rate. The LEED project must be occupied and operating during the performance period, and a minimum of one year before
submitting the first certification review to
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1094-95
MPR 6. Commitment to Share Whole-Building Energy and Water Usage Data
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1096
Five years of actual whole-project utility data must be shared with U.S. Green Building Council (USGBC) and/or GBCI. For EBOM projects, this
commitment begins on the day of award, and for all other rating systems, begins once the building is occupied. This data sharing must be continued
even if the building or space switches ownership or lessee.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1097-1100
MPR 7. Must Comply with a Minimum Building Area to Site Area Ratio
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1101
The projects gross floor area must be no less than 2 percent of the gross land area within the LEED project boundary.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1102-3
The LEED project boundary line may or may not be the same as the property boundary.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1108-9
LEED will never override local, state, or federal requirements.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1119
When a team member is assigned a credit or prerequisite, they become the declarant to sign the credit submittal template.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1171-72
The additional documentation may be exempt if the design team opts to use the licensed-professional exemption (LPE) path.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1172-73
When a CIR is responded to by a certification body, the reply is referred to as a credit interpretation ruling.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1175-76
Design teams are allowed to take advantage of this split review process on all projects except for projects pursuing EBOM certification, as there is no
delineation between design side or construction side prerequisites and credits within EBOM.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1186-88
In summary, a project team can choose a split review for two certification reviews (one at the end of the design phase and another at the end of
construction) or submit all documentation for a construction review after substantial completion.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1189-91
This certification fee is based on the rating system the project is seeking certification with, the projects square footage, and if the project was registered
under a corporate membership account with USGBC.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1194-96

the LEED for Homes and LEED for Neighborhood Development (LEED ND) rating systems are different from the rest. The difference this time refers to
the certification process for both rating systems. The certification process for the LEED for Homes rating system has five steps: Project kickoff Design
Construction Verification
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1224-28
The certification process for the LEED ND rating system is also different from the rest of the rating systems. The process involves only three steps but
can take many years or even decades to complete: A site plan is reviewed prior to permitting. Certification is awarded based on approved plan.
Review is conducted after development.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1233-37
Precertification is available only within the LEED for Core & Shell (LEED CS) rating system
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1241-42
Precertification is awarded based on the intentions of the project, not actual achievement of the stated goals.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1243-44
Recertification is only available within the LEED for Existing Buildings: Operations & Maintenance (EBOM) rating system,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1250
b. 25 business days
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1293
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1297
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1298
f.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1300
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1305
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1308-9
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1310
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1313
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1314
As with making any other decision while working on a green building project, all components within the SS category are weighed on the triple bottom line
values of environmental, economic, and community aspects.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1322-23
Where a project is located and how it is developed can have multiple impacts on the ecosystem and water resources required during the life of a
building.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1323-24
The site location can impact a buildings energy performance with respect to orientation; it also could impact stormwater runoff rates or light pollution
levels.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1324-25
To help evaluate a potential project site, the SS category within the LEED rating systems is broken down into four factors: 1. Site selection 2.
Transportation 3. Site design and management 4. Stormwater management
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1344-47
floor-to-area ratio: the proportion of the total floor area of a building to the total land area the building can occupy.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1352-53
Determining the location of a green building project should be encouraged by previously developed locations to avoid sprawling development into the
suburbs, where undeveloped (greenfield) sites would then be disturbed.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1354-56
An increased FAR increases the density and therefore preserves open space.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1361-62
If less parking were provided due to urban redevelopment projects with access to public transportation, construction costs would be lower.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1363-64

From an environmental perspective, the selection of a sustainable site would avoid the destruction of wildlife habitats to help lessen the threat of the
ability to survive. The goal is to preserve land and therefore preserve plant and animal species. From an economic standpoint, avoiding sprawl
development helps to lessen the burden of expanding infrastructure for both utilities and transportation. The social equity of the proper site selection
could include the protection of the natural environment to be enjoyed and observed by future generations for ecological and recreational purposes.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1365-69
community connectivity: proximity of project site to local businesses and community services such as parks, grocery stores, banks, cleaners,
pharmacies, and restaurants. The LEED rating systems require a connection to at least ten basic services.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1371-73
development density : the total square footage of all buildings within a particular area, measured in square feet per acre or units per acre.2
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1375-76
1. Increase density. Maximize square footage, minimize impacts on land (Figure 6.2). Focus on community connectivity and development density
concepts. Building density evaluates a buildings total floor area as compared to the total area of the site and is measured in square feet per acre. 2.
Redevelopment. Opt to renovate existing buildings or develop sites with access to existing infrastructure, public transportation via pedestrian access,
and community services and businesses. This also includes the remediation of brownfield sites to improve the quality of communities and
neighborhoods. 3. Protect habitat. Preserve wildlife and open space with minimal site disturbance.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1383-89
avoid the following six types of sensitive sites: Prime farmland (defined by the U.S. Department of Agriculture): Greenfield sites with soil appropriate for
cultivation and agricultural growth and production. Floodplains/flood-prone areas (land less than five feet above the 100-year floodplain level as defined
by the Federal Emergency Management Agency [FEMA]): Land prone to flooding as a result of a storm. Habitat for any endangered or critical species.
Within 100 feet of wetlands (defined by the Code of Federal Regulations). Within 50 feet of a body of water (Clean Water Act). Public parkland.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1390-97
site disturbance: the amount of property affected by construction activity.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1402-3
brownfield: real property, the expansion, redevelopment, or reuse of which may be complicated by the presence or potential presence of a hazardous
substance, pollutant, or contaminant.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1406-8
ASTM referenced standard for brownfield sites: E1903-97.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1410
the following common remediation strategies to clean up their project site (Figure 6.3): Pump-and-treat methods Bioreactors, land farming In situ (in
place) remediation
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1418-21
Transportation is one of the key components addressed within the LEED rating systems, as it accounts for 32 percent of total U.S. greenhouse gas
emissions in 2007, according to the U.S. Energy Information Administration.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1439-41
environmental benefits of sustainable strategies for transportation include a reduction in pollution, including vehicle emissions.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1444-45
The Green Building and LEED Core Concepts Guide indicates transportation is most impacted by four factors: Locationnumber and frequency of
trips Vehicle technologyquantity and types of energy and support systems needed to move people and goods to and from the site
Fuelenvironmental impact of vehicle operation Human behaviora daily transportation decision combining the listed impacts9
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1449-54
Vehicle technology, transportation fuels, and land use are the major contributors to transportation-contributed greenhouse gas emissions.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1456
five strategies to help reduce transportation impacts of their sites, according to the Green Building and LEED Core Concepts Guide10: 1. Choose a site
adjacent to mass transit. Sustainable sites provide building occupants access to public transportation (Figure 6.4). 2. Limit parking capacity. Sustainable
buildings do not have a surplus of parking, which directly reduces impervious surfaces and encourages the use of mass transit or bicycle commuting.
Reducing the amount of parking also minimizes the amount of land to be developed, therefore lowering construction costs.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1463-69
alternative fuel vehicle: vehicles that operate without the use of petroleum fuels, including gas-electric vehicle types.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1479-80
an alternative fuel vehicle: vehicles that operate without the use of petroleum fuels, including gas-electric vehicle types. An ACEEE Green Score of at
least 40 is required for compliance.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1479-80
3. Encourage carpooling. Incentivize occupants with reserved and preferred parking spaces or a reduction in parking rates for carpools and vanpools. If
more occupants participated in a ride-share program, less parking would be needed (Figure 6.5). 4. Encourage or provide alternative fuel vehicles.
Building occupants should be encouraged to use low-emission vehicle types with reserved parking spaces as an incentive, or, better yet, the owners can
provide hybrid or alternative fuel vehicles for occupant usage. Green buildings also have the opportunity to provide electric car recharging stations to
further incentivize the use of alternative fuel vehicles. Project teams should refer to the American Council for an Energy-Efficient Economy (ACEEE) to
learn about vehicles with a minimum Green Score of 40. 5. Alternative strategies to incentivize building users/employees. These include reserved
parking spaces or parking discounts for multioccupancy vehicles. Suppose your boss offered you cash for riding your bike to work and a place to safely

store it. Would that incentivize you? What if parking rates were higher for single-occupancy vehicleswould that convince you to carpool?
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1481-91
vehicle miles traveled (vmt) metric to evaluate the demand of automobiles to commute to and from building sites.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1494-95
Within the Sustainable Sites category, points are available for projects located within a quarter-mile walk of one or more stops for two or more bus or
streetcar lines or half-mile walk from rail stations, ferry terminals, or tram terminals.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1509-10
LEED certification are also awarded a point for incorporating bicycle storage (Figure 6.6) and changing rooms to help deter single-occupancy
automobiles as a main source of transportation.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1511-12
street grid density: the number of centerline miles (length of a road down the center) per square mile.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1530
LEED ND project teams should evaluate a neighborhoods street grid density to determine a neighborhoods density and therefore, how pedestrian
friendly it is.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1536-37
The rating system further encourages this strategy by encouraging the diversity of use and housing types to promote walking and for the residents to
become less dependent on cars.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1537-38
diversity of use and housing types: the variety of building uses and housing types per acre.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1545-46
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1548
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1553
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1554
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1554
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1557
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1558
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1559
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1560
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1560
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1563
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1564
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1564
Xeriscaping can also be used as a sustainable landscaping strategy, as it uses drought-adaptable and minimal-water plant types along with soil covers,
such as composts and mulches, to reduce evaporation.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1571-72
imperviousness: surfaces that do not allow water to pass through them;
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perviousness: surfaces that allow water to percolate or penetrate through
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1575-76

stormwater runoff: rainwater that leaves a project site flowing along parking lots and roadways, traveling to sewer systems and water bodies.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1578-79
Project teams are encouraged to utilize the concepts of sustainable landscaping techniques, including native and/or adaptive plantings and waterefficient irrigation systems.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1580-82
Native plantings refer to native vegetation that occurs naturally,
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1582
adaptive plantings are not natural but can adapt to their new surroundings; both can survive with little to no human interaction or resources.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1582-83
They should select plants that will not only require less water and maintenance, but also improve the nutrients in the soil and deter pests at the same
time.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1583-84
Avoiding or reducing the amount of potable water (drinking water supplied by municipalities or wells) used for irrigation, decreases the quantity of water
required for building sites and therefore reduces maintenance costs as well.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1585-87
Sustainable sites should also address two other components: minimizing impervious, or hardscape, surfaces such as parking lots and paved walkways,
and utilizing optimized exterior lighting schemes within their site designs.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1587-89
It is inefficient to illuminate areas not used at night, light areas beyond a propertys boundary, or overcompensate light levels, or footcandle levels. If
footcandle levels are minimized, light pollution is reduced, dark night skies are preserved, and nocturnal animal habitats remain unaffected.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1592-94
footcandle: a measurement of light measured in lumens per square foot.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1599-1600
The sun is attracted to darker surfaces, where heat is then retained. Multiply this effect in a downtown, urban area to understand the true impacts of
urban heat island effect.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1602-4
By specifying and implementing materials with a high solar reflectance index (SRI), green building projects can reduce the heat island effect and the
overall temperature of an area.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1604-5
A materials SRI value is based on the materials ability to reflect or reject solar heat gain measured on a scale from 0 (dark, most absorptive) to 100
(light, most reflective).
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1605-6
Building materials are also evaluated based on their ability to reflect sunlight based on visible, infrared, and ultraviolet wavelengths on a scale from 0 to
1. This solar reflectance is referred to as albedo; therefore, the terms SRI and albedo should be thought of synonymously.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1606-8
heat island effect : heat absorption by low-SRI, hardscape materials that contribute to an overall increase in temperature by radiating heat.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1610-11
emissivity as described in the EBOM rating system: the ratio of the radiation emitted by a surface to the radiation emitted by a black body at the same
temperature.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1613-14
If a lighter roofing material is used, the mechanical systems do not have to compensate for the heat gain to cool a building, therefore reducing the use of
energy (
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1616-17
high-SRI materials are used for surface paving, walkways, and rooftops, light can be distributed more efficiently at night to reduce the number of light
fixtures required, which saves money during construction and, later, during operations (
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1617-19
Besides low-albedo, nonreflective surface materials, car exhaust, air conditioners, and street equipment contribute to the heat island effect, while narrow
streets and tall buildings can serve to further exacerbate the problem.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1626-27
building footprint: the amount of land the building structure occupies not including landscape and hardscape surfaces such as parking lots, driveways,
and walkways.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1636-38
Tuck-under parking helps to reduce impervious surfaces, reduces the impacts of the urban heat island effect, reduces runoff, and helps to preserve open
space for parking and nonparking uses.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1639-41

There are six core strategies that address these site design concepts to be considered for implementation when designing a sustainable site that also
minimizes maintenance efforts and costs13: 1. Build small. Reduce the size of a buildings footprint (Figure 6.11), increase the FAR, and decrease the
amount of land developed, and therefore maximize the amount of open space. If parking is required, use a tuck-under approach. 2. Minimize hardscape.
These impervious surfaces contribute to stormwater runoff and therefore carry pollutants to the water stream, decreasing the quality of water (Figure
6.12). 3. Minimize water usage. In terms of site design, using native and adaptive vegetation and/or utilizing a high-efficient irrigation system reduces the
amount of water needed. 4. Use reflective materials. Using materials with high SRI can reduce the heat island effect (Figure 6.13) and spread light at
night for a cost-effective approach to exterior lighting. 5. Develop a sustainable management plan. Not only should an integrated pest management plan
be implemented by the maintenance team, but so should a plan for cleaning the exterior surfaces. These plans should reduce or eliminate chemicals
and waste that could flow into the water stream and therefore decrease the water quality. The plan should also address energy and water usage to avoid
waste, as well as other pollution reduction methods.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1642-56
Light trespass is the unwanted light shining on anothers property.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1669
6. Reduce light pollution. Exterior light fixtures should project light down, not up toward the night sky (Figure 6.14). Minimal light levels should be
maintained at night for safety for parking lots and walkways, but what about areas not occupied at night?
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1678-80
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1687
f.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1696
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1701
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1704
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1705
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1706
Nonpoint source pollutants are one of the biggest risks to the quality of surface water and aquatic life.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1711
One benefit of minimizing impervious surfaces is the reduction of stormwater runoff, which causes degradation of the quality of surface water and
reduces groundwater recharge to the local aquifer. The reduction in surface-water quality is caused by both a filtration decrease and the increase of
hardscape areas containing contaminants.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1713-15
Nonpoint source pollutants, such as oil leaked from cars or fertilizers from plantings, are one of the biggest risks to the quality of surface-water and
aquatic life. These pollutants typically contaminate rainwater flowing along impervious surfaces on the journey to sewer systems or water bodies,
especially after a heavy rainfall. Once this rainwater is in the sewer system, it then contaminates the rest of the water and takes a toll on the process to
purify it or it contaminates the body of water into which it is dumped. These bodies of water also then suffer from soil erosion and sedimentation,
deteriorating aquatic life and recreational opportunities.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1717-21
For projects located in urban areas where space is limited, oil separators can be utilized to remove oil, sediment, and floatables. Within an oil separator,
heavier solid materials settle to the bottom while floatable oil and grease rise to the top.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1723-24
other strategies to reduce runoff including wet or dry ponds. Both of these approaches utilize excavated areas used to detain rainwater from leaving the
site and therefore slow runoff. Two other options include on-site filtration methods. Bioswales, or engineered basins with vegetation, can be utilized to
increase groundwater recharge and reduce peak stormwater runoff (Figure 6.15). The other option, rain gardens, functions to collect and filter runoff
while reducing peak discharge rates.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1728-32
Rooftops also contribute to the pollution of surface water, so implementing a green, or vegetated, roof would also reduce stormwater runoff.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1732-33
The best environmental strategies include treating all surface water before allowing it to leave the site.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1733
The triple bottom line benefits of managing stormwater include preserving the natural ecological systems, such as wetlands that promote biodiversity and
help manage stormwater (see Figure 6.17). If the natural environment is already able to manage stormwater, we could take advantage of the economic
savings of not creating manmade structures to do it for us, as well as the costs to maintain the structures. There is also social equity in managing runoff
and maintaining clean surface water: the preservation of aquatic life and the ability to enjoy recreational activities.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1736-40

Green roofs have many synergies, including maximizing open space, creating a habitat for wildlife, and reducing stormwater runoff and the heat island
effect, but they also help to insulate a building and therefore reduce energy use. The trade-offs with green roofs include installation cost and
maintenance.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1751-53
For the purposes of the LEED Green Associate exam, it is important to remember three strategies in particular for managing stormwater14: 1. Minimize
impervious areas. Remember open-grid pavers, porous paving, pervious concrete, and green roofs to increase pervious surfaces (Figure 6.18). 2.
Control stormwater. Remember rain gardens, dry ponds, and bioswales slow down runoff while allowing the natural environment to infiltrate and clean
the water of pollutants. 3. Harvest rainwater. Collect it and use it later for nonpotable uses, such as irrigation, custodial uses, and flushing toilets and
urinals, but be mindful of local rules and regulations
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1757-63
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1766
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1767
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1768
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1777
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1778
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1779
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1783
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1784
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1787
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1790
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1795
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1796
The U.S. Geological Survey estimates that buildings account for 12 percent of total water use in the United States.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1802-3
Potable water that is delivered to buildings and homes is first pulled from local bodies of water, treated, and then delivered. This water is typically used
for toilets, urinals, sinks, showers, drinking, irrigation, and for equipment uses, such as mechanical systems, dishwashing, and washing machines. Once
the wastewater leaves the building or home, it is treated and then delivered back to the body of water. When the influx supersedes the capacity of the
wastewater treatment facilities, overflow will result. This overflow can pollute and contaminate nearby water bodies, the sources of potable water,
therefore causing the need for more treatment facilities to be built. Therefore, it is critical to understand how to reduce the amount of water we consume,
to reduce the burden on the entire cycle, especially as we are threatened with shortages in the near future.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1803-9
Not only is it important to reduce the amount of potable water that is required from the utility companies, but green buildings also have the opportunity to
reduce the amount of wastewater that leaves a project site. Implementing biological wastewater treatment technologies can be cost prohibitive, so teams
are encouraged to assess the return on investment (ROI) through the means of triple bottom line evaluation.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1814-16
Water efficiency for green buildings is addressed in three components: 1. Indoor water use 2. Outdoor water use (for irrigation) 3. Process water
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1818-20
When approaching the strategies to reduce water for a project seeking LEED certification, it is necessary for the project teams to calculate a baseline for
water usage versus what the project is intended to require.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1840-42
the Energy Policy Act of 1992 (EPAct 1992) as the standard for all WE prerequisites and credits.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1851-52

baseline versus design: the amount of water a conventional project would use as compared to the design case.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1865-66
Indoor water use typically includes the water used for water closets, urinals, lavatories, and showers. Break room or kitchen sinks are also included in
the calculations for indoor water use.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1878-80
it is important to understand and remember the differences between a flush fixture and a flow fixture and how their consumption is measured. Flush
fixtures, such as toilets and urinals, are measured in gallons per flush (gpf). Flow fixtures, such as sink faucets, showerheads, and aerators, are
measured in gallons per minute (gpm).
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1880-82
LEED-certified projects must demand at least 20 percent or less indoor water as compared to conventionally designed buildings.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1884-85
Water efficiency strategies incorporated into site design, such as collecting rainwater on-site, can help to reduce the demand for indoor water for flush
fixtures.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1890-91
Project teams should conduct life-cycle cost assessments for determining the best solution for their projects.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1893-94
1. Use efficient plumbing fixtures such as low-flow toilets, showerheads, and faucets (Figure 7.3). Some teams go a step further and install waterless
fixtures, such as toilets and urinals (Figure 7.4). Automatic faucet sensors and metering controls should also be considered. When existing fixtures
cannot be replaced, buildings should employ flow restrictors and sensors on flow fixtures. 2. Use nonpotable water for flush functions for toilets and
urinals, including captured rainwater (Figure 7.5), graywater, and municipal reclaimed water. 3. Install submeters to track consumption and monitor for
leakage.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1896-1902
graywater: wastewater from showers, bathtubs, lavatories, and washing machines. This water has not come into contact with toilet waste according to
the International Plumbing Code
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1905-6
Wastewater from toilets and urinals is considered blackwater.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1908
Kitchen sink, shower, and bathtub wastewater is also considered sources of blackwater.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1908-9
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1924
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1926
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1928
f.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1930
both composting and mulching optimize soil conditions to add to the efficiencies of native and adaptive plantings and high-efficiency irrigation systems.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1933-34
Water used for irrigating landscaping accounts for the primary use of outdoor water
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1935
To calculate the amount of water actually delivered to vegetation by the proposed irrigation system and not blown away or evaporated, a project team
determines the irrigation efficiency of the proposed system.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1946-47
Pulling together the concepts and strategies from the Sustainable Sites (SS) category, such as native planting and xeriscaping, and repeating a couple
from indoor water use, the outdoor water use strategies include2: 1. Implement native and adapted plantsrequires little to no maintenance. Droughtresistant plants are the best environmental option! 2. Use xeriscaping, combining native planting with soil improvements and efficient irrigation systems
(Figure 7.7). 3. Specify high-efficiency irrigation systemsmoisture sensors included! Types include surface drip, underground, and bubbler systems. 4.
Use nonpotable water, specifically for irrigation. Includes captured rainwater, graywater, and municipal reclaimed water (Figure 7.8). 5. Install submeters
to track consumption and monitor for leakage.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1952-61
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1971
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1972

e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1974
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1980
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1981
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1981
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1982
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1989
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1990
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 1990
the sources of nonpotable water, including capturing rainwater, to reduce the demands for the many outdoor, indoor, and process water uses.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2003-4
Water used for building systems, such as heat and cooling air, is considered process water. Process water is used for industrial purposes, such as
chillers, cooling towers, and boilers, and also includes water used for business operations, such as washing machines, ice machines, and dishwashers.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2007-9
Building managers can reduce the amount of water required for building system and operation needs by incorporating the following strategies4: 1. Use
efficient equipment and appliances such as boilers, chillers, and cooling towers. 2. Use nonpotable water for building systems. Remember, this includes
captured rainwater, graywater, and municipal reclaimed water. 3. Install submeters to track consumption and monitor for leakage.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2016-21
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2022
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2023
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2024
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2027
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2027
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2028
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2031
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2032
Each step of the electricity production process harms the environment and ecosystem in one way or another. For example, the burning of coal releases
harmful pollutants and greenhouse gases that contribute to global warming and climate change, reducing air quality on a global scale.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2037-39
EA category. These prerequisites are as follows: Fundamental Commissioning of Building Energy Systems Minimum Energy Performance
Fundamental Refrigerant Management
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Burning coal releases the following harmful pollutants into the atmosphere: carbon dioxide, sulfur dioxide, nitrogen oxide, and mercury.
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owners project requirements (OPR). The OPR includes the environmental goals of the project and is issued to the design team to develop a basis of
design (BOD) for the major building systems, such as lighting, domestic hot water, HVAC&R, and any renewable energy generated on-site.
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owners project requirements (OPR). The OPR includes the environmental goals of the project and is issued to the design team to develop a basis of
design (BOD) for the major building systems, such as lighting, domestic hot water, HVAC&R, and any renewable energy generated on-site. The
commissioning process continues prior to the development of construction documents, as the CxA is required to review the design drawings and
specifications to avoid design flaws and ensure that the environmental goals are included, such as water and energy use reductions. The CxA works
diligently during construction to ensure that the building system equipment is installed, calibrated, and performs appropriately and efficiently to avoid
construction defects and equipment malfunctions. Before the building is occupied, the CxA helps to educate the facility management teams on the
operation and maintenance strategies specific to the building. Within one year after occupancy, the CxA returns to the site to ensure that the building
systems are working accordingly and address any needed adjustments.
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Commissioning of new buildings has an average payback of 4.8 years and typically costs about $1 per square foot, according to a study conducted by
Lawrence Berkley
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remember the benefits of a CxA: 1. Minimize or eliminate design flaws. 2. Avoid construction defects. 3. Avoid equipment malfunctions. 4. Ensure
preventative maintenance is implemented during operations.
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ASHRAE 90.1-2007, Appendix L, as the baseline standard for energy performance.
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LEED references American Society of Heating, Refrigerating, and Air-Conditioning Engineers (ASHRAE) Standard 90.1-2007 to determine the minimum
energy performance requirement for buildings seeking LEED certification.
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performance, demands, and requirements are affected by multiple components, including: Site conditions, such as heat island reduction, can reduce
energy demand as equipment will not need to compensate for heat gain from surrounding and adjacent areas.
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Building orientation can affect the amount of energy needed for artificial heating, cooling, and lighting needs by taking advantage of passive design
strategies, such as daylighting and natural ventilation. How much water needs to be heated or cooled? If building system equipment and fixtures
require less water, less energy is therefore required. If all of the building equipment is sized appropriately and works efficiently, then less energy is
demanded (Figures 8.2 and 8.3). Roof design can impact how much energy is required for heating and cooling by implementing a green roof or a roof
with high solar reflective index (SRI) value.
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Building envelope thermal performance, including window selections, can reduce mechanical system sizing and energy demands by ensuring a
thermal break between the interior and exterior environments. Light fixture types and the lamps/bulbs they require can reduce energy use by providing
more light per square foot, but require fewer kilowatts per hour and therefore optimize lighting power density. Generating on-site renewable energy can
reduce the amount of energy needed from the municipally supplied grid (Figure 8.4). Commissioning a building ensures that the equipment and
systems are performing as they were intended, to maintain consistent and minimal energy demands. Educating occupants and operations and
maintenance teams on how a building is intended to perform, what the environmental goals are, and providing them with the tools to monitor the
performance will help to keep energy use to a minimum.
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The key to energy modeling and simulation is whole-building evaluation, not individual component assessments. How do all of the systems work
together?
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When a project team prepares and creates an energy simulation model (Figure 8.5), they should differentiate between regulated and process energy.
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LEED minimum energy performance criteria address only regulated energy, as process energy is not included or calculated.
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Regulated energy uses include the following: Lightinginterior and exterior applications (parking garages, facades, site lighting) HVACspace
heating, cooling, fans, pumps, toilet exhaust, ventilation for parking garages Service water for domestic and space heating purposes
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Process energy uses include computers, office equipment, kitchen refrigeration and cooking, washing and drying machines, and elevators and
escalators.
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Refrigerants enable the transfer of thermal energy and are therefore a critical component of air-conditioning and refrigeration equipment. Although they
are cost effective, refrigerants have environmental trade-offs, as they contribute to ozone depletion and global warming. Therefore, project teams need
to be mindful of the ozone-depleting potential (ODP) and global warming potential (GWP) of each refrigerant to determine the impact of the trade-offs, as
an environmentally perfect refrigerant does not yet exist.
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To comply with the Fundamental Refrigerant Management prerequisite, teams should refer to the Montreal Protocol when determining which refrigerants
to use for their projects.
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The Montreal Protocol bans chlorofluorocarbons (CFCs) and requires hydrochlorofluorocarbons (HCFCs) to be phased out as they have the biggest
impact on ozone depletion.

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CFC-based refrigerants are highest in ODP, more than HCFCs. Hydrofluorocarbon (HFC)-based refrigerants have no ODP but have GWP.
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Remember, chlorofluorocarbons (CFCs) are not allowed, and hydrochlorofluorocarbons (HCFCs) are to be phased out according to the Montreal
Protocol.
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Existing Buildings: Operations & Maintenance (EBOM) projects must phase out CFC-based refrigerants in less than five years, leak less than 5 percent
annually, and less than 30 percent over the remaining life.
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The Enhanced Refrigerant Management credit takes the requirements beyond the prerequisite to restrict the use of any refrigerants, as well as the use
of halons for fire suppression systems. Halons, due to high ODP, have not been in production since they were banned in 1994 and are currently being
phased out as required by the Montreal Protocol.
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As previously described, new construction and major renovation projects use ASHRAE 90.1-2007 as the baseline standard for energy performance.
Existing buildings seeking LEED certification utilize a different resource, the Environmental Protection Agencys (EPAs) ENERGY STAR
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Portfolio Manager, as a benchmarking system for energy use (Figure 8.6). Portfolio Manager is a free online, web-based tool in which users enter
electricity and natural gas consumption data to be evaluated against the performance of buildings with similar characteristics. Visit
www.energystar.gov/index.cfm?c=evaluate_performance.bus_portfolio-manager for more information about the Portfolio Manager benchmarking tool.
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For existing buildings where converting or replacing systems containing CFCs is not feasible, buildings must commit to phasing out the CFC-based
refrigerants within five years from the end of the projects performance period. If the refrigerants are used in the central system, buildings must reduce
the annual leakage of CFC-based refrigerants to 5 percent or less and reduce the total leakage over the remaining life of the unit to less than 30 percent
of its refrigerant charge, using Clean Air Act, Title VI, Rule 608 procedures governing refrigerant management and reporting.4
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CFC refrigerants must be phased out within five years from the end of the performance period for EBOM projects.
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a.
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b.
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d.
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b.
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d.
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e.
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c.
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b.
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d.
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e.
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e.
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b.
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d.
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1. Energy Demand 2. Energy Efficiency 3. Renewable Energy 4. Ongoing Energy


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The following five strategies, as listed in the Green Building and LEED Core Concepts Guide, address the energy demand of green buildings to help to
save energy and therefore help to reduce greenhouse gas emissions and save money5: 1. Establish design and energy goals. Use standards such as
ASHRAE 90.1 and Californias Title 24, as well as benchmarks such as EPAs ENERGY STAR Portfolio Manager. 2. Size the building appropriately.
Excessive and unnecessary vertical or horizontal square footage is wasteful and inefficient. Buildings should be designed to meet and not exceed the
needs of the owner and occupants. 3. Use free energy. Natural resources should be explored early in the design process to meet the heating, cooling,
ventilation, and lighting needs of a project
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LEED for Homes is the only rating system that addresses sizing a project appropriately using the Home Size Adjustment.
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4. Insulate (Figure 8.10). High-performance building envelopes help to reduce the size of HVAC systems, thus help to use less energy. 5. Monitor
consumption (Figure 8.11). For the same reasons metering is used as a strategy within the WE category, monitoring helps to ensure efficiency. Alarms
and notifications can be set to alert staff of excess energy demands.
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Reducing water demands affects the SS, WE, and EA categories.
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The goal to energy efficiency is to optimize energy use intensity, or to get the most out of a unit of energy.
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Energy use intensity is measured in British thermal units (Btus) per square foot or kilowatt hours per square foot per year (kWh/sf/yr).
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Project teams assess the energy use per square foot when working with the majority of LEED rating systems and use per capita when working on a
LEED for Neighborhood Development project.
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electricity is measured in kilowatts per hour, natural gas in therms, and liquid fuel in gallons.
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the majority of a buildings energy use is dedicated to space heating and lighting, addressing the efficiency for both is encouraged by the LEED rating
systems.
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Passive design strategies include maintaining a warm building in the winter, a cool building in the summer, and taking advantage of natural daylighting
opportunities.
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The Green Building and LEED Core Concepts Guide describes the following nine strategies to use energy more efficiently6: 1. Identify passive design
opportunities. Take advantage of earth-supplied elements such as daylighting (Figures 8.12 and 8.13) and natural ventilation. Be mindful of orientation,
building materials, and building envelope elements, such as window placement. 2. Address the envelope. Remember to incorporate high-performance
glazing to avoid unwanted heat gain or loss, properly insulate the exterior walls and roof (Figure 8.14), and weatherize the building.
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insulated concrete forms (ICFs) as a building envelope material increases the energy performance of a building.
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3. Install high-performance mechanical systems (Figures 8.15 and 8.16). Determine the trade-offs of the up-front costs versus the operating costs by
conducting a life-cycle cost analysis. 4. Specify high-efficiency equipment and appliances. Think ENERGY STAR for office equipment and appliances to
reduce plug-load demands (Figure 8.17). 5. Use high-efficient infrastructure for street lighting (Figure 8.18) and traffic signals. Think about the consistent
and long-term use of these fixtures to understand the value of longer life and cost savings from less energy required for operation. 6. Capture efficiencies
of scale (Figure 8.19). Think about large universities or corporate campuses that use district systems to thermally condition multiple buildings on a single
loop. 7. Use thermal energy storage. Refuse heat at night to provide cooling during the day in the summer and capture heat during the day to use at
night in the winter (Figure 8.20). 8. Use energy simulation. Model the whole building with regulated energy uses to optimize synergies (Figure 8.21). 9.
Monitor and verify performance. Commissioning, implementing building automation systems, and retro-commissioning all help to ensure energy
efficiency.
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The environmental impacts of HVAC systems should be evaluated based on energy performance and the expected life of the equipment.
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implementing renewable energy technologies into a green building project can reduce the need to produce and consume coal, nuclear power, oil, and
natural gases for energy, therefore reducing pollutants and emissions, as well as increasing air quality.
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For the purposes of LEED, eligible renewable energy sources include solar, wind, wave, biomass, geothermal power (Figure 8.22), and low-impact
hydropower.
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two strategies to incorporate renewable energy and reduce the use of fossil fuels7: 1. Generate on-site renewable energy. Clean electricity must be
generated on site by photovoltaic panels (Figure 8.23), wind turbines, geothermal, biomass, or low-impact hydropower. Think solar hot water heaters! 2.
Purchase green power or renewable energy credits (RECs). Generated off site (Figure 8.24) and not associated with supplying power to a specific
project site seeking LEED certification. Think tradable commodities!
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a.
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c.
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b.
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e.
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f.
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c.
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1. Adhere to the OPR. Remember, this is the first part of the commissioning process that takes place as early as possible in the design process. This
helps to communicate the environmental goals of the project to the design team, to be incorporated into the drawings and specifications. 2. Provide staff
training. The building occupants should be aware of how to use less energy, such as turning off lights and computers after hours. Operations &
maintenance staff should also be aware how to operate their facility and the way it was designed to function (Figure 8.25). 3. Conduct preventative
maintenance. It typically costs less to be proactive than reactive. Scheduled maintenance keeps the building and its systems operating efficiently. 4.
Create incentives for occupants and tenants. Provide feedback to occupants on energy usage to achieve and exceed the projects goals.
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Project teams should follow four sequential steps to reduce energy use within their projects: 1. Reduce demand. 2. Employ means to use energy
efficiently, such as high-performance equipment. 3. Assess renewable energy opportunities on and off site. 4. Monitor use to ensure that the building is
operating and maintained accordingly.
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b.
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c.
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e.
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b.
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a.
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1. The life-cycle impacts of building materials 2. Waste management during construction and operations
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project teams should perform life-cycle assessments (LCAs) of building materials, prior to specification, to evaluate the cradle-to-grave cycle of each
material, especially as related to the environmental components of pollution and the demand of natural resources.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2493-94
project teams can refer to the LEED reference guides for material selection assistance. The LEED rating systems suggest for project teams to implement
products with one or more of the following characteristics, listed as follows and in Table 9.1: Materials with recycled contentavoids landfills and
incineration, reduces the need for virgin raw materials (Figure 9.2) Local/regional materialsreduces transportation impacts, preserves local economy
(Figure 9.3) Rapidly renewable materialspreserves natural resource materials for future generations, can replace petroleum-based products Forest
Stewardship Council (FSC) certified wood materialspreserves materials for future generations and habitats and maintains biodiversity
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Fly ash can be a substitution for Portland cement for concrete products. It is the residual component that is left behind during the coal incineration or
combustion process.
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rapidly renewable fiber or animal materials must be grown or raised in ten years or less.
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ISO 14021-1999Environmental Label and Declarations is the referenced standard that declares a material having postconsumer/ preconsumer
recycled content.

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regional materials must be extracted, processed, and manufactured within 500 miles of the project site.
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FSC wood requires chain-of-custody documentation.
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Materials with recycled content, regional materials, salvaged materials, and rapidly renewable animal or fiber products are calculated as a percentage of
the total material cost for a project.
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FSC wood products are calculated as a percentage of the total cost of new wood products purchased for a specific project.
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c.
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d.
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e.
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a.
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d.
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b.
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In addition to sustainable purchasing, projects can also implement the following strategies to reduce the impacts of materials and products on the
environment2: 1. Specify green materials. Can you name the four types previously discussed in this chapter? Figures 9.5 and 9.6 will provide a hint of
one type. 2. Specify green interiors. Keep volatile organic compounds (VOCs) to a minimum (Figures 9.6, 9.7, and 9.8). See Chapter 10 for more
information. 3. Specify green electronic equipment. Remember ENERGY STAR equipment and appliances from the EA category? BEES, the
construction carbon calculator, ECOCalculator for assemblies, and EPEAT offer LCAs to help select equipment that use energy efficiently, are made
with recyclable and recycled materials, and tend to require less maintenance and are upgradable.
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BEES = Building for Environmental and Economic Sustainability, www.wbdg.org/tools/bees.php EPEAT = Electronic Product Environmental Assessment
Tool, www.epeat.net
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b.
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d.
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a.
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c.
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e.
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In the United States, building construction and demolition alone account for 40 percent of the total waste stream,
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Construction waste management plans should address whether waste will be separated on-site into individually labeled waste containers or collected in
a commingled fashion in one container and sorted off-site
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At a minimum, LEED projects must recycle paper, corrugated cardboard, glass, plastics, and metals.
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EPA statistic for current recycling rates of 32 percent.
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the minimum types of items to be recycled during operations to meet the requirements of the MR prerequisite: paper, corrugated cardboard, glass,
plastics, and metals.

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the 3Rs of waste management: Reduce, Reuse, and Recycle.
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1. Size the building appropriately. Can you remember the rating systems that address this strategy? Smaller buildings use less energy and have lower
operating costs. 2. Develop a construction waste management policy. Goals addressed as a 50 percent diversion could earn a point by reducing,
reusing, or recycling. 3. Encourage recycling. The storage and collection of recyclables is required for projects seeking LEED certification (Figure 9.11).
4. Reuse or salvage building materials. Extends useful life of products and reduces the need for raw materials (Figure 9.12). Also can save money as
opposed to buying new. 5. Reuse existing buildings instead of tearing down and building new (Figure 9.13). 6. Compost. Use landscaping and food
debris as mulch (Figure 9.14). 7. Consider new technology, design, and construction decisions. Consider finishing concrete floors (Figure 9.15) to avoid
the need for a floor finish such as carpet or ceramic tile, or consider specifying carpet tiles (Figure 9.16) in lieu of roll goods to minimize the amount
needed for replacement should an area get damaged.
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Salvaged materials are calculated as a percentage of total material cost of a project.
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b.
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b.
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c.
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b.
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c.
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b.
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d.
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e.
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d.
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c.
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d.
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Americans typically spend about 90 percent of their time indoors, according to the Environmental Protection Agency (EPA).
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conventionally designed, constructed, and maintained indoor environments have significantly higher levels of pollutants than the outdoors.
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green buildings with improved interior environmental quality have the potential to enhance the lives of building occupants, increase their resale value of
the building, and reduce the liability for building owners.2
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1. Indoor Air Quality 2. Thermal Comfort 3. Lighting 4. Acoustics
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American Society of Heating, Refrigerating, and Air-Conditioning Engineers (ASHRAEs) definition for indoor air quality (IAQ) as it states the nature of
air inside the space that affects the health and well-being of building occupants.
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During construction, project teams should follow the practices recommended by the Sheet Metal and Air Conditioning Contractors National Association
(SMACNA) guidelines.
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Contaminants include volatile organic compounds (VOCs), carbon dioxide, particulates, and tobacco smoke. SMACNA guidelines recommend VOCs
from furniture, paints, adhesives, and carpets should be kept below defined maximum levels to avoid polluting the indoor environment
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Industry standards, such as Green Seal (for paints, coatings, adhesives, etc.), South Coast Air Quality Management District (SCAQMD) (for sealants),
the Carpet and Rug Institute (CRI), and Floorscore specify the maximum levels of VOCs, in grams per liter (g/L), not to be exceeded. Other standards,
such as Greenguard and Scientific Certification Systems (SCS) Indoor Advantage, certify products, such as furniture, that do not off-gas harmful levels
of pollutants.
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composite wood and agrifiber products as particleboard, medium-density fiberboard (MDF), plywood, wheatboard, strawboard, panel substrates and
door cores.
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To comply within the parameters of LEED, composite wood and agrifiber products cannot contain any added urea-formaldehyde resins, which off-gas at
room temperature,
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remember that urea-formaldehyde is not allowed, but pheno-formaldehyde is suitable.
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LEED rating systems follow suit with SMACNA practices and therefore, also recommend employing Minimum Efficiency Reporting Value (MERV) filters
to ensure effectiveness. The rating of MERV filters ranges from 1 (low) to 16 (highest), where LEED requires a minimum of MERV 8 filters
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CO2 concentrations greater than 530 parts per million (ppm) as compared to exterior environments are typically harmful to occupants.
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project teams designing green buildings use the industry standard, ASHRAE 62.1, Ventilation for Acceptable Indoor Air Quality, to adequately and
appropriately size mechanical systems that will deliver the proper amounts of outside air while balancing energy demands.
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ASHRAE 62 describes proper ventilation rates, or the amount of air circulated through a space, measured in air changes per hour.5
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Any time you see ASHRAE 62,
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The Green Building and LEED Core Concepts Guide suggests nine strategies to address indoor air quality6: 1. Prohibit smoking. Not only indoors, but
also be aware of mechanical system contamination at all air intakes and operable windows (Figure 10.6). Designate smoking areas to avoid affecting
building occupants. 2. Ensure adequate ventilation. Think ASHRAE 62! 3. Monitor carbon dioxide. Incorporate demand-controlled ventilation where
airflow is increased if maximum set points are exceeded. 4. Install high-efficiency air filters. Remember MERV! 5. Specify low-emitting materials. For
interior finishes, such as paints, carpet, and furniture. Remember industry standards such as Green Seal, SCAQMD, CRI, Floorscore, SCS Indoor
Advantage, and Greenguard (Figure 10.7). 6. Use integrated pest management. To eliminate contaminants indoors, no pesticides should enter the
facility. 7. Protect air quality during construction. Remember SMACNA practices.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2854-65
8. Conduct a flush-out. Opening the windows is not enough to remove construction pollutants! Ductwork should be flushed out with a large amount of
outside air. 9. Employ a green cleaning program. No harmful chemicals (Figure 10.8)! Equipment should follow environmental standards and
requirements for optimized
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2869-72
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2878
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2881
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2884
f.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2885
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2888
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2889
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2890
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2895
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2898

defines thermal comfort as the temperature, humidity, and airflow ranges within which the majority of people are most comfortable, as determined by
ASHRAE Standard 55-2004.7
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2908-10
For the purposes of LEED, occupants must be able to control one of the three components of thermal comfort.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2912-13
The Green Building and LEED Core Concepts Guide describes three strategies to offer thermal comfort to occupants8: 1. Install operable windows for
fresh air access (Figure 10.9). 2. Give occupants temperature and ventilation control. If operable windows are not feasible, give occupants control over
mechanically supplied and delivered warm or cool air by employing strategies such as raised access floors (Figure 10.10). 3. Conduct occupant surveys.
Discover the overall satisfaction of the thermal comfort levels of the majority of the occupants to determine areas for improvement.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2914-21
b.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2936
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2937
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2942
When one is designing, nonregularly occupied spaces should be placed at the core to allow offices, classrooms, and other regularly occupied areas to
be placed along the window line.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2955-57
Remember, building orientation and passive design strategies impact the opportunities to utilize daylighting to supply ambient lighting for occupants.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2958-59
The Green Building and LEED Core Concepts Guide suggests the following strategies to address lighting for a green building project10: 1. Use
daylighting. Remember passive design strategies and benefits (Figure 10.13). 2. Give occupants lighting control for economic benefits from energy
savings while improving occupant satisfaction. 3. Conduct occupant surveys. Discover the overall satisfaction of the lighting levels of the majority of the
occupants to determine areas for improvement.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2976-81
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2984
f.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2986
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2992
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2992
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 2997
The Green Building and LEED Core Concepts Guide provides the following strategies to address acoustics and therefore increase occupant comfort11:
1. Consider acoustical impacts. Consider interior finishes, building geometry, and duct insulation that will impact the ability for employees and staff to
communicate and work effectively. 2. Conduct occupant surveys. Discover the overall satisfaction of the interior acoustic quality of the majority of the
occupants to determine areas for improvement.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3005-10
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3020
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3022
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3025
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3027
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3032
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3035

c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3036
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3039
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3040
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3048
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3048
f.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3050
The Innovation in Design category encourages the exploration and implementation of new green building technologies, as well as exceeding the
thresholds defined in the existing LEED credits. The LEED rating systems offer up to five points for projects within the ID category by addressing three
different strategies: a. Exemplary Performance b. Innovation in Design c. Including a LEED Accredited Professional on the project team
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3061-65
Exemplary Performance credits are achieved once projects surpass the minimum performance-based thresholds defined in the existing LEED credits,
typically the next incremental percentage threshold.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3068-70
opportunity to earn bonus points for achieving compliance of previously mentioned existing LEED credits. U.S. Green Building Councils (USGBCs)
eight Regional Councils consulted with the local chapters to determine which existing LEED credits are more challenging to achieve within certain zip
codes.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3102-5
it is critical to remember that RPCs are not new credits.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3109-10
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3117
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3124
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3125
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3127
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3129
c.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3131
e.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3133
d.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3136
a.
Michelle Cottrell, Guide to the LEED Green Associate Exam, loc. 3139

Harmful to Minors_ The Perils of Protecting Children From Sex - Judith Levine & Joycelyn M. Elders, Judith Levine &
Joycelyn M. Elders
Judith Levine & Joycelyn M. Elders, Harmful to Minors_ The Perils of Protecting Children From Sex - Judith Levine & Joycelyn M. Elders, pg. xxi

Judith Levine & Joycelyn M. Elders, Harmful to Minors_ The Perils of Protecting Children From Sex - Judith Levine & Joycelyn M. Elders, pg. xxii

Judith Levine & Joycelyn M. Elders, Harmful to Minors_ The Perils of Protecting Children From Sex - Judith Levine & Joycelyn M. Elders, pg. xxiii

Judith Levine & Joycelyn M. Elders, Harmful to Minors_ The Perils of Protecting Children From Sex - Judith Levine & Joycelyn M. Elders, pg. xxxi

How to Find Fulfilling Work (School of Life), Roman;The School Of Life Krznaric
The thought once occurred to me that if one wanted to crush and destroy a man entirely, to mete out to him the most terrible punishment, one at which
the most fearsome murderer would tremble, shrinking from it in advance, all one would have to do would be to make him do work that was completely
and utterly devoid of usefulness and meaning. Fyodor Dostoyevsky
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 4-7
Life appeared to offer an awful choice: money or meaning.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 27-28
meaning, flow and freedom.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 129-130
five different aspects of what can make a job meaningful: earning money, achieving status, making a difference, following our passions, and using our
talents. We can think about these as the fundamental motivating forces that drive people in their careers.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 417-418
hedonic treadmill: as we get richer and accumulate more material possessions, our expectations rise, so we work even harder to earn money to buy
more consumer goods to boost our wellbeing, but then our expectations rise once more, and on it goes.35
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 444-446
So we may be looking for fulfilment in the wrong places in having rather than being, in accumulating possessions rather than in building nurturing,
empathic relationships.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 457-459
the quality of their relationships in the workplace: both respect and the people you work with head up the list. Other polls similarly reveal that good
relationships with colleagues, as well as issues such as worklife balance, job security and sense of autonomy trump pay as a source of satisfaction.37
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 462-465
We can easily find ourselves pursuing a career that society considers prestigious, but which we are not intrinsically devoted to ourselves one that does
not fulfil us on a day-to-day basis.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 481-483
Who do you imagine is judging your status perhaps family, old friends or colleagues? Do you want to grant them that power?
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 492-493
The lesson is that in our quest for fulfilling work, we should seek a job that offers not just good status prospects, but good respect prospects.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 513-514
The lesson is that in our quest for fulfilling work, we should seek a job that offers not just good status prospects, but good respect prospects. That may
mean avoiding large bureaucratic organisations where individual efforts are barely acknowledged, and finding a workplace where employees feel treated
as unique human beings and part of a community of equals.
Roman;The School Of Life Krznaric, How to Find Fulfilling Work (School of Life), loc. 513-516

How to Live, Sarah Bakewell


Do I contradict myself? Very well then I contradict myself, (I am large, I contain multitudes.)
Sarah Bakewell, How to Live, loc. 209-210

How to Measure Anything, Douglas W Hubbard


What is the real problem/decision/dilemma? underlying the desired measurement. We also have to answer the question What about that problem
really needs to be measured and by how much
Douglas W Hubbard, How to Measure Anything, loc. 353-354
avoid the quagmire that uncertainty is impenetrable and beyond analysis. Instead of being overwhelmed by the apparent uncertainty in such a problem,
start to ask what things about it you do know.
Douglas W Hubbard, How to Measure Anything, loc. 443-444
employee empowerment, creativity, or strategic alignment must have observable consequences if they matter at all.
Douglas W Hubbard, How to Measure Anything, loc. 514-514
They dwell ad infinitum on the overwhelming uncertainties. Instead of making any attempt at measurement, they prefer to be stunned into inactivity by
the apparent difficulty in dealing with these uncertainties. Fermi might say, Yes, there are a lot of things you dont know, but what do you know?
Douglas W Hubbard, How to Measure Anything, loc. 568-570
The concept of measurement as uncertainty reduction and not necessarily the elimination of uncertainty is a central theme of this book.
Douglas W Hubbard, How to Measure Anything, loc. 578-579
Usually things that seem immeasurable in business reveal themselves to much simpler methods of observation, once we learn to see through the illusion
of immeasurability.
Douglas W Hubbard, How to Measure Anything, loc. 584-585

As far as the propositions of mathematics refer to reality, they are not certain; and as far as they are certain, they do not refer to reality. Albert Einstein
Douglas W Hubbard, How to Measure Anything, loc. 633-634
Although this may seem a paradox, all exact science is based on the idea of approximation. If a man tells you he knows a thing exactly, then you can be
safe in inferring that you are speaking to an inexact man. Bertrand Russell (1873-1970), British mathematician and philosopher
Douglas W Hubbard, How to Measure Anything, loc. 635-638
Measurement: A quantitatively expressed reduction of uncertainty based on one or more observations.
Douglas W Hubbard, How to Measure Anything, loc. 653-654
Not only does a true measurement not need to be infinitely precise to be considered a measurement, but the lack of reported errorimplying the number
is exactcan be an indication that empirical methods, such as sampling and experiments, were not used (i.e., its not really a measurement at all).
Douglas W Hubbard, How to Measure Anything, loc. 660-662
Real scientific methods report numbers in ranges, such as the average yield of corn farms using this new seed increased between 10% and 18% (95%
confidence interval). Exact numbers reported without error might be calculated according to accepted procedure, but, unless they represent a 100%
complete count (e.g., the change in my pocket), they are not necessarily based on empirical observation (e.g., Enrons, Lehman Brothers, or Fannie
Maes asset valuations).
Douglas W Hubbard, How to Measure Anything, loc. 662-665
Shannon proposed a mathematical definition of information as the amount of uncertainty reduction in a signal, which he discussed in terms of the
entropy removed by a signal.
Douglas W Hubbard, How to Measure Anything, loc. 675-676

Imitacion De Cristo, Toms de Kempis and Pbro. Agustn Magaa Mndez


Ms deseo sentir la contricin que saber definirla.
Toms de Kempis and Pbro. Agustn Magaa Mndez, Imitacion De Cristo, loc. 171-172

Infinite jest: a novel, David Foster Wallace


invited for the third year running to the Invitational again, to be back
David Foster Wallace, Infinite jest: a novel, loc. 48

La Fe Explicada, Leo John Trese


la mayor y mejor razn para hacer algo es hacerlo por Dios.
Leo John Trese, La Fe Explicada, loc. 19

Notes: 1) pero por que alguien quiere mostrar algo? para q demostrar? a quien?
la bondad de Dios nos ha hecho partcipes de su felicidad, y nuestra participacin en su felicidad muestra la bondad de Dios.
Leo John Trese, La Fe Explicada, loc. 38-39
A veces la gente piensa que lo sera si pudiera alcanzar todo lo que desea. Pero cuando lo consiguen -salud, riqueza y fama; una familia cariosa y
amigos leales- encuentran que an les falta algo. Todava no son sinceramente felices. Siempre queda algo que su corazn anhela. Hay personas ms
sabias que saben que el bienestar material es una fuente de dicha que decepciona. Con frecuencia, los bienes materiales son como agua salada para
el sediento, que en vez de satisfacer el ansia de felicidad, la intensifica. Estos sabios han descubierto que no hay felicidad tan honda y permanente
como la que brota de una viva fe en Dios y de un activo y fructfero amor de Dios. Pero incluso estos sabios encuentran que su felicidad en esta vida
nunca es perfecta, nunca completa. Ms an, son ellos, ms que nadie, quienes conocen lo inadecuado de la felicidad de este mundo, y es
precisamente por eso -por el hecho de que ningn humano es jams perfectamente dichoso en esta vidaLeo John Trese, La Fe Explicada, loc. 67-73
Dios, que es infinitamente bueno, no pondra en los corazones humanos este ansia de felicidad perfecta si no hubiera modo de satisfacerla. Dios no
tortura con la frustracin a las almas que El ha hecho.
Leo John Trese, La Fe Explicada, loc. 74-76
Si no hay un principio de amor de Dios en nuestro corazn, aqu, sobre la tierra, no puede haber la fruicin del amor en la eternidad.
Leo John Trese, La Fe Explicada, loc. 90-91
Para esto nos ha puesto Dios en la tierra, para que, amndole, pongamos los cimientos necesarios para nuestra felicidad en el cielo.
Leo John Trese, La Fe Explicada, loc. 91-92
si no empezamos a amar a Dios en esta vida, no hay modo de unirnos a El en la eternidad.
Leo John Trese, La Fe Explicada, loc. 97

Notes: 1) pero entonces tengo que intentar amar la idea de dios que me han inculcado y por la cual siento muy poco amor. o tengo que formarme una
imagen nueva que si ame. o formarme una idea nueva a partir de lo que amo? como amar algo q no conoces? como sabes si amas a dios o a una
idea? como sabes que es a dios al que amas una vez q amas una idea de Dios. Quiero amar a Dios. pero quiero estar seguro que amo a Dios y no a la
idea de el.
Para aquel que entra en la eternidad sin amor de Dios en su corazn, el cielo, simplemente, no existir. Igual que un hombre sin ojos no podra ver la
belleza del mundo que le rodea, un hombre sin amor de Dios no podr ver a Dios; entra en la eternidad ciego. No es que Dios diga al pecador
impenitente (el pecado no es ms que una negativa al amor de Dios): Como t no me amas, no quiero nada contigo. Vete al infierno!. El hombre que

muere sin amor de Dios, o sea, sin arrepentirse de su pecado, ha hecho su propia eleccin. Dios est all, pero l no puede verle, igual que el sol brilla
aunque el ciego no pueda verlo.
Leo John Trese, La Fe Explicada, loc. 97-102
Es evidente que no podemos amar a quien no conocemos. Y esto nos lleva a otro deber que tenemos en esta vida. Tenemos que aprender todo lo que
podamos sobre Dios, para poder amarle y mantener vivo nuestro amor y hacerle crecer.
Leo John Trese, La Fe Explicada, loc. 102-3
El amor de Dios no est en los sentimientos. Amar a Dios no significa que nuestro corazn deba dar saltos cada vez que pensamos en El. Algunos
pueden sentir su amor de Dios de modo emocional, pero esto no es esencial. Porque el amor de Dios reside en la voluntad. No es por lo que sentimos
sobre Dios, sino por lo que estamos dispuestos a hacer por El, como probamos nuestro amor a Dios.
Leo John Trese, La Fe Explicada, loc. 115-18
Pero el amor no se da sin previo conocimiento, hay que conocer a Dios para poder amarle. Y no es amor verdadero el que no se manifiesta en obras:
haciendo lo que el amado quiere. As, pues, debemos tambin servir a Dios.
Leo John Trese, La Fe Explicada, loc. 129-31

Notes: 1) en que difiere de ser esclavos? como saber si haces algo por amor o por miedo? que si las cosas se hacen por miedo? que si la relacion que
tengo con Dios es de miedo? Le sirvo por que le tengo miedo a la eternidad? como transformar el miedo en amor? creo que mi relacion con Dios y con
la vida y todo es de 80% miedo 20% amor. 2) no es demasiado egoista o inmaduro desear una euforia tan sobrenatural? no habria que contentarse y
satisfacerse con paz y amor. naturaleza. la felicidad natural. esa que se consigue estando en paz amando y en comunion con algo mas grande que uno
mismo? esta felicidad no sera demasiado? mi vision de esa felicidad es una sobreestimulacion de todos los sentidos. un extasis colectivo. sera que lo
que es inmaduro es mi vision de esa felicidad?
La felicidad del cielo es una felicidad sobrenatural. Para alcanzarla, Dios nos proporciona las ayudas sobrenaturales que llamamos gracias. Si El nos
dejara con slo nuestras fuerzas, nunca conseguiramos el tipo de amor que nos merecera el cielo.
Leo John Trese, La Fe Explicada, loc. 137-39
Mientras cumplamos nuestra parte buscando, aceptando y usando las gracias que Dios nos provee, este amor sobrenatural crece en nosotros y da
fruto.
Leo John Trese, La Fe Explicada, loc. 140-41
Aprendemos a conocer, amar y servir a Dios por Jesucristo, el Hijo de Dios, quien nos ensea por medio de la Iglesia.
Leo John Trese, La Fe Explicada, loc. 163-64
Algunas de las a verdades del Credo de los Apstoles podamos haberlas hallado, bajo unas condiciones ideales, nosotros mismos. Tales son, por
ejemplo, la existencia de Dios, su omnipotencia, que es Creador de cielos y tierra.
Leo John Trese, La Fe Explicada, loc. 172-74
la fe no depende de la plenitud de comprensin. En lo que concierne a las verdades de fe, nosotros creemos exactamente las mismas verdades que
creyeron los primeros cristianos, las verdades que ellos recibieron de Cristo y de sus portavoces, los Apstoles.
Leo John Trese, La Fe Explicada, loc. 189-91
Expresamos el concepto de Dios, el que sea el origen de todo ser, por encima y ms all de todo lo que existe, diciendo que es el Ser Supremo.
Leo John Trese, La Fe Explicada, loc. 226-27
En los tres casos hay una inteligencia que no depende de sustancia fsica para actuar. Es verdad que, en esta vida, nuestra alma est unida a un
cuerpo fsico y que depende de l para sus actividades. Pero no es una dependencia absoluta y permanente. Cuando se separa del cuerpo por la
muerte, el alma an acta. An conoce y ama, incluso ms libremente que en esta vida mortal.
Leo John Trese, La Fe Explicada, loc. 240-42
no hay nada bueno, deseable o valioso en el universo que no sea reflejo (una chispita, podramos decir) de esa misma cualidad segn existe
inconmensurablemente en Dios. La belleza de una flor, por ejemplo, es un reflejo minsculo de la belleza sin lmites de Dios, igual que el fugaz rayo de
luna es un reflejo plido de la cegadora luz solar.
Leo John Trese, La Fe Explicada, loc. 252-55
Las perfecciones de Dios son de la misma sustancia de Dios. Si quisiramos expresarnos con perfecta exactitud no diramos Dios es bueno, sino
Dios es bondad. Dios, hablando con propiedad, no es sabio: es la Sabidura.
Leo John Trese, La Fe Explicada, loc. 255-56
El mal es idea del hombre, no de Dios. Y si el inocente y el justo tienen que sufrir la maldad de los males, su recompensa al final ser mayor. Sus
sufrimientos y lgrimas sern nada en comparacin con el gozo venidero. Y mientras tanto, Dios guarda siempre a los que le guardan en su corazn.
Leo John Trese, La Fe Explicada, loc. 268-70
La mente de Dios contiene todos los tiempos y toda la creacin, del mismo modo que el vientre materno contiene a todo el nio.
Leo John Trese, La Fe Explicada, loc. 272
Dios es la causa de todo lo que sucede. Dios es, por naturaleza, la Primera Causa. Esto quiere decir que nada existe y nada sucede que no tenga su
origen en el infinito poder de Dios.
Leo John Trese, La Fe Explicada, loc. 279-80

Notes: 1) tengo pavor de Dios. oigo que es bondad todo lo bueno. etc y sin embargo sospecho. temo que mal interprete. temo que me juzgue mal. la
imagen que formo es una de un ser despiadado. que juzga y busca formas de condenarnos. de un ser omnipotente que puede atropellarnos. De un ser
que me rechaza y me desprecia. como puedo cambiar mi imagen de Dios? como puedo amarlo? como puedo desear la vida eterna? como puedo
desear vivr? como puedo deshacerme de esta deseo de nunca haber existido? Dios ayudame.

la presciencia divina no me obliga a hacer lo que yo libremente decido hacer.


Leo John Trese, La Fe Explicada, loc. 281-82
omnipresente. Est siempre en todas partes. Y cmo podra ser de otro modo si no hay lugares fuera de Dios? Est en este despacho en que
escribo, est en la habitacin en que me lees. Si algn da una aeronave llegara a Marte o Venus, el astronauta no estara solo al alcanzar el planeta:
Dios estar all.
Leo John Trese, La Fe Explicada, loc. 283-85
No, no es que una parte de Dios est en este lugar y otra en otro. Todo Dios est en todas partes.
Leo John Trese, La Fe Explicada, loc. 286-87

Notes: 1) como dejar de creer que toda esta fe es una forma de autoengano? una tecnica para sobrevivir la vida y si existe. la eternidad? 2) como
puedo seguirlo sin volverme un loco fundamentalista? como puedo callar la voz que me dice que estoy dandome por vencido. que estoy perdiendo la
razon al confiar en esto? Dios ayudame a creer.
Dado que Dios es un Ser infinito, ningn intelecto creado, por dotado que est, puede alcanzar sus profundidades.
Leo John Trese, La Fe Explicada, loc. 305-6
- Dios Padre es Dios conocindose a S mismo. - Dios Hijo es la expresin del conocimiento de Dios de S mismo. - Dios Espritu Santo es el resultado
del amor de Dios a S mismo.
Leo John Trese, La Fe Explicada, loc. 339-41
Slo una persona enferma de soberbia intelectual consumada pretender abarcar lo infinito, la insondable profundidad de la naturaleza de Dios.
Leo John Trese, La Fe Explicada, loc. 357-58
Los esfuerzos del diablo se encaminan ahora incansablemente a arrastrar al hombre a su misma senda de rebelin contra Dios. En con secuencia,
decimos que los diablos nos tientan al pecado.
Leo John Trese, La Fe Explicada, loc. 434-35
voluntad contra Dios en el acto de su rebelin, abrazaron el mal (que es el rechazo de Dios) con toda su naturaleza.
Leo John Trese, La Fe Explicada, loc. 443
Ms peligroso todava es dejarnos influir por la soberbia intelectual de los descredos. Si nos dedicamos a leer libros cientficos y a escuchar a gente
lista, que pontifican que el diablo es una supersticin medieval hace tiempo superada, insensiblemente terminaremos por pensar que es una figura
retrica, un smbolo abstracto del mal sin entidad real. Y ste sera un error fatal. Nada conviene ms al diablo que el que nos olvidemos de l o no le
prestemos atencin, y, sobre todo, que no creamos en l.
Leo John Trese, La Fe Explicada, loc. 449-53
Siempre tenemos nuestro libre albedro, siempre nos queda nuestra capacidad de elegir, y nadie puede imponemos esa decisin.
Leo John Trese, La Fe Explicada, loc. 460

Notes: 1) y los locos? las personas con enfermedades mentales?


No hay pecado a no ser que, y hasta que, nuestra voluntad se aparte de Dios y escoja un bien inferior en su lugar. Nadie, nunca, podr decir en verdad
Pequ porque no pude evitarlo.
Leo John Trese, La Fe Explicada, loc. 462-64
Que todas las tentaciones no vienen del diablo es evidente. Muchas nos vienen del mundo que nos rodea, incluso de amigos y conocidos, como en el
ejemplo anterior. Otras provienen de fuerzas interiores, profundamente arraigadas en nosotros, que llamamos pasiones, fuerzas imperfectamente
controladas y, a menudo, rebeldes, que son resultado del pecado original. Pero, sea cul sea el origen de la tentacin, sabemos que, si queremos,
podemos dominarla.
Leo John Trese, La Fe Explicada, loc. 464-67
Dios a nadie pide imposibles. El no nos pedira amor constante y lealtad absoluta si nos fuera imposible drselos. Luego debemos atribularnos o
asustarnos porque vengan tentaciones? No, es precisamente venciendo la tentacin como adquirimos mrito delante de Dios; por las tentaciones
encontradas y vencidas, crecemos en santidad. Tendra poco mrito ser bueno si fuera fcil. Los grandes santos no fueron hombres y mujeres sin
tentaciones; en la mayora de los casos las sufrieron tremendas, y se santificaron vencindolas.
Leo John Trese, La Fe Explicada, loc. 467-71
Su ayuda, su gracia, est a nuestra disposicin en ilimitada abundancia, si la deseamos, si la buscamos. La confesin frecuente, la comunin y oracin
habituales (especialmente a la hora de la tentacin) nos harn inmunes a la tentacin, si hacemos lo que est en nuestra parte.
Leo John Trese, La Fe Explicada, loc. 472-74
Los filsofos definen al hombre como animal racional; racional seala su alma espiritual, y animal connota su cuerpo fsico.
Leo John Trese, La Fe Explicada, loc. 516-17
Si me corto en un dedo, no es slo mi cuerpo el que sufre: tambin mi alma. Todo mi yo siente el dolor. Y si es mi alma la afligida con preocupaciones,
esto repercute en mi cuerpo, en el que pueden producirse lceras y otros desarreglos. Si el miedo o la ira sacuden mi alma, el cuerpo refleja la
emocin, palidece o se ruboriza y el corazn late ms aprisa; de muchas maneras distintas el cuerpo participa de las emociones del alma.
Leo John Trese, La Fe Explicada, loc. 553-56

Notes: 1) el alma es la mente? la psique? cual es la diferencia?

Como la vida ntima de Dios consiste en conocerse a S mismo (Dios Hijo) y amarse a S mismo (Dios Espritu Santo), tanto ms nos acercamos a la
divina Imagen cuanto ms utilizamos nuestra inteligencia en conocer a Dios -por la razn y la gracia de la fe ahora, y por la luz de gloria en la
eternidad-; y nuestra voluntad libre para amar al Dador de esa libertad.
Leo John Trese, La Fe Explicada, loc. 576-79
Es el alma la que alza del suelo los ojos del animal -de su limitada bsqueda de alimento y sexo, de placer y evitacin de dolor-. Es el alma la que alza
nuestros ojos a las estrellas para que veamos la belleza, conozcamos la verdad y amemos el bien(*).
Leo John Trese, La Fe Explicada, loc. 618-20
los dones preternaturales, entre los que se incluan una sabidura de un orden inmensamente superior, un conocimiento natural de Dios y del mundo,
claro y sin impedimentos, que de otro modo slo podran adquirir con una investigacin y estudio penosos. Luego, contaban con una elevada fuerza de
voluntad y el perfecto control de las pasiones y de los sentidos, que les proporcionaban perfecta tranquilidad interior y ausencia de conflictos
personales.
Leo John Trese, La Fe Explicada, loc. 644-47
el pecado original no es una cosa, es la falta de algo, como la oscuridad es falta de luz.
Leo John Trese, La Fe Explicada, loc. 699
Aunque el bautismo nos devuelve el mayor de los dones que Dios dio a Adn, el don sobrenatural de la gracia santificante, no restaura los dones
preternaturales, como es librarnos del sufrimiento y la muerte. Estn perdidos para siempre en esta vida.
Leo John Trese, La Fe Explicada, loc. 705-7
De Adn para ac un solo ser humano (sin contar a Cristo) posey una naturaleza humana perfectamente reglada: la Santsima Virgen Mara. Al ser
Mara destinada a ser la Madre del Hijo de Dios, y porque repugna que Dios tenga contacto, por indirecto que sea, con el pecado, fue preservada
DESDE EL PRIMER INSTANTE DE SU EXISTENCIA de la oscuridad espiritual del pecado original.
Leo John Trese, La Fe Explicada, loc. 720-22
si este hijo les desobedeciera deliberadamente en asuntos de grave importancia, en cosas que les hirieran y apenaran gravemente, habra buenos
motivos para concluir que no les ama. O, por lo menos, sacaramos la conclusin de que se ama a s mismo ms que a ellos.
Leo John Trese, La Fe Explicada, loc. 758-60

Notes: 1) por que batallo en creer que Dios me ama?


Si un hombre se clava un cuchillo en el corazn, muere fsicamente. Si un hombre comete un pecado mortal, muere espiritualmente. La descripcin de
un pecado mortal es as de simple y as de real.
Leo John Trese, La Fe Explicada, loc. 787-88
Es una muerte en vida por la que el pecador queda desnudo y aislado en medio del amor y abundancia divinos. La gracia de Dios fluye a su alrededor,
pero no puede entrar en l; el amor de Dios le toca, pero no le penetra.
Leo John Trese, La Fe Explicada, loc. 799-801
un acto de soberbia y rebelda, como el acto de odio a Dios que est implcito en todo pecado mortal. Y en el alma irrumpen las tremendas, ardientes,
torturantes sed y hambre de Dios, para Quien fue creada,
Leo John Trese, La Fe Explicada, loc. 808-10
Una accin es buena si es lo que Dios quiere que hagamos; es mala si es algo que Dios no quiere que hagamos.
Leo John Trese, La Fe Explicada, loc. 819
Los padres deben tener cuidado en no exagerar a sus hijos las dificultades de la virtud. Si agrandan cada pecadillo del nio hasta hacerlo un pecado
muy feo y muy grande, si al nio que suelta el taco que ha odo o dice no quiero se le rie diciendo que ha cometido un pecado mortal y que Dios
ya no lo quiere, es muy probable que crezca con la idea de que Dios es un preceptor muy severo y arbitrario. Si cada faltilla se le describe como un
pecado gordo, el nio crecer desanimado ante la clara imposibilidad de ser bueno, y dejar de intentarlo.
Leo John Trese, La Fe Explicada, loc. 827-31
Es importante que tengamos ideas claras sobre esto, y es importante que nuestros hijos las entiendan en medida adecuada a su capacidad. El pecado
mortal, la completa separacin de Dios, es demasiado horrible para tomarlo a la ligera, para utilizarlo como arma en la educacin de los nios, para
ponerlo a la altura de la irreflexin o travesuras infantiles.
Leo John Trese, La Fe Explicada, loc. 841-44
Parece el ms innoble de los vicios: en el glotn hay algo de animal. Causa daos a la propia salud, produce el lenguaje soez y blasfemo, injusticias a
la propia familia y otras personas y una legin ms de males demasiado evidentes para necesitar enumeracin.
Leo John Trese, La Fe Explicada, loc. 904-6

Notes: 1) como?
la envidia es ms bien la tristeza causada porque otros estn en una situacin mejor que la nuestra, como un sufrimiento por la mejor fortuna de otros.
Leo John Trese, La Fe Explicada, loc. 908-9
No nos sorprende, pues, que Jos, al pedrselo los padres de Mara, aceptara gozosamente ser el esposo legal y verdadero de Mara, aunque
conociera su promesa de virginidad y que el matrimonio nunca sera consumado. Mara permaneci virgen no slo al dar a luz a Jess, sino durante
toda su vida.
Leo John Trese, La Fe Explicada, loc. 942-44

Notes: 1) por que el merito de la virginidad? por que es malo perder la virginidad? cual es el merito la importancia de la virginidad?no es el sexo algo
sagrado cuando es hecho como se debe? es para establecer como jesus fue concebido no por el hombre si no por Dios?

resucitar muertos.
Leo John Trese, La Fe Explicada, loc. 972

Notes: 1) para que recusitar a los muertos? que no es el fin de las personas el llegar a Dios? el morir para vivir? por que podria ser bueno para alguien
revivirlo para que siga luchando? no sera eso cumplir un deseo egoista de los parientes?
no hay razones para distinguir entre Madre de Cristo y Madre de Dios.
Leo John Trese, La Fe Explicada, loc. 982-83
Dios no nos mide por la importancia de nuestro trabajo, sino por la fidelidad con que procuramos cumplir lo que ha puesto en nuestras manos, por la
sinceridad con que nos dedicamos a hacer nuestra su voluntad.
Leo John Trese, La Fe Explicada, loc. 1039-41
Pero ms que la presciencia de su Pasin, la angustia que le haca sudar sangre era producida por el conocimiento de que, para muchos, esa sangre
sera derramada en vano.
Leo John Trese, La Fe Explicada, loc. 1097-98

Notes: 1) no puedo evitar sentir escepticismo en esa aseveracion. donde dice eso? eso suena a una licencia q se dio el autor de interpretar. 2) no
habia dicho el autor que cuando llego la hora de la muerte de jesus ya estaban los apostoles listos para su mision? esas contradiciones y redundancias
me hacen esceptico de lo que dice aqui.
Adems de probar su resurreccin, Jess tena otro fin que cumplir en esos cuarenta das: completar la preparacin y misin de sus doce Apstoles.
Leo John Trese, La Fe Explicada, loc. 1137-38
Dios da a algunos elegidos el poder predecir el futuro.
Leo John Trese, La Fe Explicada, loc. 1245

Notes: 1) esepticismo 2) creo que me seria mas facil tener una vision parcial de esto si no me lo hubieran ensenado de pequeno o no lo hubiera
interpretado como lo interprete. me hace sentir un poco esceptico el hecho de que "es esto o estas mal".
Dios, en el acto mismo de crearle, lo puso por encima del simple nivel natural, lo elev a un destino sobrenatural al conferirle la gracia santificante.
Adn, por el pecado original, perdi esta gracia para s y para nosotros. Jesucristo, por su muerte en la cruz, salv el abismo que separaba al hombre
de Dios. El destino sobrenatural del hombre se ha restaurado. La gracia santificante se imparte a cada hombre individualmente en el sacramento del
Bautismo.
Leo John Trese, La Fe Explicada, loc. 1284-87
El modo de operar la gracia actual nos podra quedar ms claro si describiramos su actuacin en una persona imaginaria que hubiera perdido la
gracia santificante por el pecado mortal. Primeramente, Dios ilumina la mente del pecador para que vea el mal que ha cometido. Si acepta esta gracia,
admitir para s: He ofendido a Dios en materia grave; he cometido un pecado mortal.
Leo John Trese, La Fe Explicada, loc. 1318-21
La oracin se define como una elevacin de la mente y el corazn a Dios para adorarle, darle gracias y pedirle lo que necesitamos.
Leo John Trese, La Fe Explicada, loc. 1373
Podemos rezar, pues, con nuestras propias palabras o las de otro. Podemos usar oraciones privadas o litrgicas. Sea cual sea el origen de las palabras
que utilizamos, mientras stas sean predominantes en nuestra oracin, ser oracin vocal. Y ser oracin vocal aunque no las pronunciemos en voz
alta, aunque las digamos silenciosamente para nosotros mismos.
Leo John Trese, La Fe Explicada, loc. 1380-82
La mayora de las rdenes religiosas prescriben para sus miembros por lo menos una hora diaria de oracin mental. . Para un fiel corriente una manera
muy sencilla y fructfera de hacer oracin mental ser leer un captulo de los Evangelios todos los das. Tendra que encontrar la hora y el lugar libres
de ruidos y distracciones y dedicarse a leerlo con pausada meditacin. Luego dedicara unos minutos a ponderar en su mente lo que ha ledo, haciendo
que cale y aplicndolo a su vida personal, lo que le llevar ordinariamente a formular algn propsito.
Leo John Trese, La Fe Explicada, loc. 1392-96
La virtud de la esperanza se pierde slo por un pecado directo contra ella, por la desesperacin de no confiar ms en la bondad y misericordia divinas.
Y, por supuesto, si perdemos la fe, la esperanza se pierde
Leo John Trese, La Fe Explicada, loc. 1544-46
Las cuatro virtudes morales sobrenaturales son: prudencia, justicia, fortaleza y templanza.
Leo John Trese, La Fe Explicada, loc. 1549-50
No nos resulta difcil imaginar una persona que, poseyendo la virtud de la fe en grado eminente, tenga tentaciones de duda durante toda su vida.
Leo John Trese, La Fe Explicada, loc. 1559-60
Una virtud sobrenatural, sin embargo, aumenta slo por la accin de Dios, aumento que Dios concede en proporcin a la bondad moral de nuestras
acciones. En otras palabras, todo lo que acrecienta la gracia santificante, acrecienta tambin las virtudes infusas. Crecemos en virtud cuanto crecemos
en gracia.
Leo John Trese, La Fe Explicada, loc. 1562-64
Creer significa admitir algo como verdadero. Creemos cuando damos nuestro asentimiento definitiva e incuestionablemente.
Leo John Trese, La Fe Explicada, loc. 1568-69

La fe implica certeza.
Leo John Trese, La Fe Explicada, loc. 1572
El tipo de conocimiento que se refiere a hechos que puedo percibir y demostrar es comprensin y no creencia.
Leo John Trese, La Fe Explicada, loc. 1573-74
Creencia -o fe- es la aceptacin de algo como verdadero basndose en la autoridad de otro.
Leo John Trese, La Fe Explicada, loc. 1574-75
Este tipo de conocimiento es el de la fe: afirmaciones que se aceptan por la autoridad de otros en quienes confiamos.
Leo John Trese, La Fe Explicada, loc. 1578-79
Habiendo tantas cosas en la vida que no comprendemos, y tan poco tiempo libre para comprobarlas personalmente, es fcil ver que la mayor parte de
nuestros conocimientos se basan en la fe.
Leo John Trese, La Fe Explicada, loc. 1579-80
Cuando nuestra mente se adhiere a una verdad porque Dios nos la ha manifestado, nuestra fe se llama divina. Se ve claramente que la fe divina
implica un conocimiento mucho ms seguro que la fe meramente humana.
Leo John Trese, La Fe Explicada, loc. 1583-84
Es posible tener una fe puramente natural en Dios o en muchas de sus verdades. Esta fe puede basarse en la naturaleza, que da testimonio de un Ser
Supremo, de poder y sabidura infinitos; puede basarse tambin en la aceptacin del testimonio de innumerables grandes y sabias personas, o en la
actuacin de la divina Providencia en nuestra vida personal. Una fe natural de este tipo es una preparacin para la autntica fe sobrenatural, que nos es
infundida junto con la gracia santificante en la pila bautismal.
Leo John Trese, La Fe Explicada, loc. 1595-98
La esperanza se define como la virtud sobrenatural con la que deseamos y esperamos la vida eterna que Dios ha prometido a los que le sirven, y los
medios necesarios para alcanzarla.
Leo John Trese, La Fe Explicada, loc. 1604-5
Por parte de Dios, nuestra salvacin es segura. Es solamente nuestra parte -nuestra cooperacin con la gracia de Dios- lo que la hace incierta.
Leo John Trese, La Fe Explicada, loc. 1605-6
Al confiar en el slido apoyo del amor, cuidado, sabidura y poder de Dios, estamos seguros. No caemos en un estado de nimo sombro cuando las
cosas van mal. Si nuestros planes se tuercen, nuestras ilusiones se frustran, y el fracaso parece acosarnos a cada paso, sabemos que Dios hace que
todo contribuya a nuestro bien definitivo.
Leo John Trese, La Fe Explicada, loc. 1636-38
Esta confianza en la divina providencia es la que viene en nuestra ayuda cuando somos tentados (y, quin no lo es alguna vez?) en pensar que
somos ms listos que Dios, que sabemos mejor que El lo que nos conviene en unas circunstancias determinadas.
Leo John Trese, La Fe Explicada, loc. 1640-42
Nuestro papel consiste simplemente en ofrecernos a Dios, en no poner obstculos al flujo de amor de Dios. Nuestro papel consiste en tener buena
voluntad hacia el prjimo por amor de Dios, porque sabemos que esto es lo que Dios quiere.
Leo John Trese, La Fe Explicada, loc. 1671-73
El amor sobrenatural reside principalmente en la voluntad, no en las emociones. Podemos tener un profundo amor a Dios, segn prueba nuestra
fidelidad a El, sin sentirlo de modo especial. Amar a Dios sencillamente significa que estamos dispuestos a cualquier cosa antes que ofenderle con un
pecado mortal. De la misma manera, podemos tener un sincero amor sobrenatural al prjimo, aunque a nivel natural sintamos por l una marcada
repulsin.
Leo John Trese, La Fe Explicada, loc. 1682-85
Le perdono por Dios el mal que haya hecho? Rezo por l y confo en que alcance las gracias necesarias para salvarse? Estoy dispuesto a ayudarle
si estuviera en necesidad, a pesar de mi natural resistencia? Si es as, le amo sobrenaturalmente.
Leo John Trese, La Fe Explicada, loc. 1685-87
los siete dones del Espritu Santo. Estos dones- sabidura, entendimiento, consejo, fortaleza, ciencia, piedad y temor de DiosLeo John Trese, La Fe Explicada, loc. 1698-99
para elegir, debemos antes conocer.
Leo John Trese, La Fe Explicada, loc. 1716-17
Es la mansedumbre. Se siente orgulloso de ser miembro del Cuerpo Mstico de Cristo, pero no pretende coaccionar a los dems y hacerles tragar su
religin, pero tampoco siente respetos humanos por sus convicciones.
Leo John Trese, La Fe Explicada, loc. 1754-55
la virtud de la fortaleza no podr actuar, ni siquiera en las pequeas exigencias que requieran valor, si no quitamos las barreras que un conformismo
exagerado, el deseo de no sealarse, de ser uno ms, han levantado. Estas barreras son el irracional temor a la opinin pblica (lo que llamamos
respetos humanos), el miedo a ser criticados, menospreciados, o, peor an, ridiculizados.
Leo John Trese, La Fe Explicada, loc. 1795-97
De paso diremos que el Sermn de la Montaa es un pasaje del Nuevo Testamento que todos deberamos leer completo de vez en cuando. Se
encuentra en los captulos cinco, seis y siete del Evangelio de San Mateo, y contiene una verdadera destilacin de las enseanzas del Salvador.
Leo John Trese, La Fe Explicada, loc. 1811-12

Los Mandamientos Comentados, Santo Tomas de Aquino


I. TRES cosas le son necesarias al hombre para su salvacin: el conocimiento de lo que debe creer, el conocimiento de lo que debe desear y el
conocimiento de lo que debe cumplir.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 26-27
I. TRES cosas le son necesarias al hombre para su salvacin: el conocimiento de lo que debe creer, el conocimiento de lo que debe desear y el
conocimiento de lo que debe cumplir. El primero se ensea en el Sm-bolo, en el que se nos comunica la ciencia de los ar-tculos de la fe; el segundo
en el Padrenuestro; y el tercero en la Ley.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 26-28
a) La primera se llama ley natural. Y sta no es otra cosa que la luz del entendimiento puesta en nosotros por Dios, por la cual sabemos qu debemos
hacer y qu debemos evitar. Esa luz y esta ley se las dio Dios al hombre al crearlo. Sin embargo, muchos creen excusarse por la ignorancia, si no
observan esa ley.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 29-31
nadie ignora que aquello que no quiere que se le haga a l no debe hacrselo a otro, y otras cosas semejantes.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 34-35
Pero luego que el diablo apart al hombre, por sugestin, de la observancia de los divinos pre-7 ceptos, as tambin la carne le desobedeci a la razn. Y por eso ocurre que aun cuando el hombre quiera el bien conforme a la razn, por la concupiscencia se inclina a lo contrario.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 37-39
c) As pues, por haber sido destruida la ley natural por la ley de la concupiscencia, convena que el hombre fuese llevado a obrar la virtud y apartarse de
los vicios: para lo cual era necesaria la ley de la Escritura.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 42-43
Pero es de saberse que al hombre se le aparta del mal y se le induce al bien de dos maneras. En primer lugar, por el temor; porque lo primero por lo
que alguien principalmente empieza a evitar el pecado es la consideracin de las penas del infierno y del ltimo juicio. Por lo cual dice el Eclesistico (I,
16): El principio de la sabidura es el temor de Dios"; y adelante (27): "El temor del Seor aleja el pecado". En efecto, aunque el que no peca por temor
no es un justo, sn embargo, as empieza su justificacin.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 44-47
Por eso hay otro modo de apartar del mal e inducir al bien, es a saber, el medio del amor.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 52
es menester considerar que entre la ley del temor y la ley del amor hay una triple diferencia. En primer lugar, porque la ley del temor hace siervos a sus
observantes, y en cambio la ley del amor los hace libres. En efecto, aquel que obra slo por el temor, obra al modo del siervo; quien, en cambio, obra
por amor, obra a la manera del libre o del hijo.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 53-56
La segunda diferencia est en que a los observantes de la primera ley se les pona en posesin de bienes temporales. Isaas I, 19: "Si queris, si me
escuchis, comeris los bienes de la tierra". En cambio, los observantes de la segunda ley sern puestos en posesin de los bienes
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 57-59
La segunda diferencia est en que a los observantes de la primera ley se les pona en posesin de bienes temporales. Isaas I, 19: "Si queris, si me
escuchis, comeris los bienes de la tierra". En cambio, los observantes de la segunda ley sern puestos en posesin de los bienes celestiales.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 57-59
La tercera diferencia est en que la primera (de las dos leyes) es pesada: Hechos 15, 10: "Por qu tentis a Dios, queriendo imponer sobre nuestro
cue-llo un yugo que ni nuestros padres ni nosotros fuimos capaces de soportar?"; y en cambio la segunda es leve: Mt 11, 30: "Pues mi yugo es suave y
mi carga ligera"; y el Apstol en Rom 8, 15: "No recibisteis un espritu de servidumbre para recaer en el temor, sino que recibisteis el espritu de
adopcin de hijos".
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 60-64
como ya dijimos, hay cuatro leyes: la primera es la ley natural, grabada por Dios en la creacin; la segunda es la ley de la concupiscencia; la tercera es
la ley de la escritura; la cuarta es la ley de la caridad y de la gracia, que es la ley de Cristo.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 64-66
Debemos saber que esta ley [del divino amor] debe ser la regla de todos los actos humanos.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 68-69
para que los actos humanos sean buenos es menester que concuerden con la regla del divino amor.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 71-72
En efecto, de manera manifiesta, naturalmente el amado est en el amante.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 73-74
Tambin es de la naturaleza del amor el transformar al amante en el amado. Por lo cual, si amamos cosas viles y caducas, nos hacemos viles e
inciertos:
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 75-76
Pero se debe considerar que quien observa el mandato y la ley del amor divino cumple con toda la ley.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 87-88

sin la caridad todo es insuficiente.


Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 95-95
si alguien se abstiene del pecado por el solo temor de la pena, no por eso merece, sino que todava es siervo. La segunda es la del amor.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 131-132
A) Pues bien, para adquirir la caridad lo primero es escuchar cuidadosamente la palabra [divina].
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 151-151
Lo segundo es la continua meditacin del bien.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 157-158
Por otra parte, son tambin dos las cosas que aumentan la Caridad ya adquirida. La primera es el desprendimiento del corazn de las cosas terrenas.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 164-165
"La ruina de la caridad es la esperanza de alcanzar o guardar los bienes temporales; el alimento de la caridad es la disminucin de la concupiscencia;
su perfeccin, nula concupiscencia, porque la raz de todos los males es la 17 concupiscencia".
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 167-169
La segunda es una firme paciencia en las adversidades. En efecto, es claro que cuando sufrimos cosas penosas por la persona amada, ese amor no se
destruye sino que aumenta.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 175-176
"amars al Seor tu Dios con todo tu corazn, con toda tu alma y con toda tu mente: 18 este es el mayor y primer mandamiento". Y en verdad este es,
muy claramente, el mayor y el ms noble y el ms til entre todos los mandamientos; en ste se en-cierran todos los dems. 34. Pero para poder
cumplir perfectamente con este precepto del amor, cuatro cosas se requieren: La primera es la recordacin de los divinos beneficios;
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 181-184
La segunda es el considerar la divina excelencia.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 188-189
La tercera es el renunciacin de lo mundano y terreno. En efecto, gran injuria le infiere a Dios el que lo iguala con algo.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 192-193
La cuarta es el evitar totalmente el pecado.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 199-199
"Si tu ojo (esto es, la intencin) fuere perverso, todo el cuerpo estar en tinieblas", esto es, toda la masa de tus buenas obras ser negra.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 216-217
"Ya comis, ya bebis, o hagis cualquier otra cosa, hacedlo todo para la gloria de Dios".
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 218-218
Pero no basta la buena intencin; antes bien es. necesario que haya tambin recta voluntad,
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 219-219
As es que para amar a Dios debemos darle: la intencin, la voluntad, la mente, los mpetus.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 236-237
"En todo tiempo ama el que es amigo, y en la desventura se conoce bien al hermano",
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 277-277
Por lo cual s alguien quiere que el hombre est en el infierno, odiar su naturaleza; pero si alguien quiere que el hombre sea bueno, odiar el pecado,
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 294-295
"No te dejes vencer del mal, antes vence al mal con el bien".
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 320-321
"Serviris da y noche a dioses extraos, que no os darn reposo".
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 391-391
"El pecado que no se deshace por la penitencia, en seguida arrastra por su peso a otro pecado".
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 393-393
As es que no debe jurarse por algo falso, o intil, ni tampoco por algo injusto.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 433-433
no hemos de amar de palabra ni con la lengua, sino con hechos y en verdad.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 580-581
"Ni al hijo, ni a tu mujer, ni a tu hermano, ni al amigo des poder sobre ti en tu vida, ni les entregues tus bienes durante tu vida, no sea que te
arrepientas".
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 634-635

"El que honra a su padre, encontrar su gozo en sus hijos".


Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 636-637
"El adltero pierde el alma por pobreza del espritu". Y dice "por pobreza del espritu", lo que ocurre cuando la carne domina al espritu.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 815-816
Ahora bien, todo hombre prudente debe tender a un fin determinado: ciertamente nadie debe ir por un camino sin fin.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 944-945
Pues bien, entre el espritu y la carne la batalla es continua, por lo cual es necesario que si quieres que venza el espritu, le des tu auxilio a l, y esto se
hace con la oracin; y que se lo niegues a la carne, y esto se hace mediante el ayuno, porque con el ayuno debilitase la carne.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 993-995
Dos son las principales races de todos los mandamientos, a saber, el amor de Dios y el del prjimo.
Santo Tomas de Aquino, Los Mandamientos Comentados, loc. 1000-1001

Loss and Gain The Story of a Convert, John Henry Newman


Novelty hides vice from them; there is no one to warn them or give them rules; and they become slaves of sin,
John Henry Newman, Loss and Gain The Story of a Convert, pg. 2, loc. 58-59
Novelty hides vice from them; there is no one to warn them or give them rules; and they become slaves of sin, while they are learning what sin is.
John Henry Newman, Loss and Gain The Story of a Convert, pg. 2, loc. 58-59

Macbeth, William Shakespeare


las fuerzas de las sombras nos dicen verdades, nos tientan con minucias, para luego engaarnos en lo grave y trascendente.
William Shakespeare, Macbeth, loc. 143-143
Te asusta ser el mismo en accin y valenta que el que eres en deseo?
William Shakespeare, Macbeth, loc. 286-287
Majestad, soy un hombre a quien tanto han enconado los azotes y golpes de este mundo que hara lo que fuese por desquitarme del mundo.
William Shakespeare, Macbeth, loc. 599-601
La intemperancia sin freno es tirana de la vida: ha causado la prematura prdida de tronos y la cada de muchos reyes.
William Shakespeare, Macbeth, loc. 1029-1031
Las que convienen a un rey, como justicia, verdad, templanza, constancia, largueza, perseverancia, clemencia, humildad, entrega, paciencia, valor,
fortaleza,
William Shakespeare, Macbeth, loc. 1043-1044
Expresa tus penas: dolor que te guardes musita a tu pecho y le pide que estalle.
William Shakespeare, Macbeth, loc. 1118-1119
A quin puede extraarle que sus nervios torturados se encojan de pavor, cuando todo lo que lleva en ese cuerpo se avergenza de ocuparlo?
William Shakespeare, Macbeth, loc. 1194-1196
Pues crala. No puedes tratar un alma enferma, arrancar de la memoria un dolor arraigado, borrar una angustia grabada en la mente y, con un dulce
antdoto que haga olvidar, extraer lo que ahoga su pecho y le oprime el corazn? MDICO En eso el paciente debe ser su propio mdico.
William Shakespeare, Macbeth, loc. 1229-1233
Mi seor, la reina ha muerto. MACBETH Haba de morir tarde o temprano; alguna vez vendra tal noticia. Maana, y maana, y maana se arrastra con
paso mezquino da tras da hasta la slaba final del tiempo escrito, y la luz de todo nuestro ayer gui a los bobos hacia el polvo de la muerte. Apgate,
breve llama! La vida es una sombra que camina, un pobre actor que en escena se arrebata y contonea y nunca ms se le oye. Es un cuento que cuenta
un idiota, lleno de ruido y de furia, que no significa nada.
William Shakespeare, Macbeth, loc. 1270-1275

Manual de la teologa para los catlicos de hoy (Spanish Edition), Claudio Burgaleta SJ
la fe que busca ser inteligible.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 156-57
La fe es, al fin y al cabo, don de Dios que supera la razn humana, pero no es irracional.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 168-69
Cuando los filsofos piensan sobre la tica o la moral sealan dos enfoques generales complementarios para analizar lo que es la moralidad: la tica de
ser y la tica de hacer.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 413-14
Toda persona puede convertirse en cristiano o cristiana si colabora con la gracia de Dios y pone su corazn donde debe, es decir, haciendo una
entrega total de s mismo a Dios.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 431-32

La opcin fundamental de fe en Dios invoca el amor de Dios y el amor del prjimo. Este doble amor es una norma bsica para juzgar y orientar las
diferentes acciones particulares del cristiano.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 439-41
Dei Verbum proclama que Dios se revela a s mismo y no conceptos abstractos. Es decir, se comunica a s mismo a travs de la gracia. Percibimos su
presencia a travs de diferentes mediaciones creadas.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 551-53
A Dios y a su revelacin se le debe la obediencia de la fe para la cual es necesaria la gracia de Dios.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 557-58
los padres conciliares, como se llamaba a los obispos que participaron en el Concilio Vaticano II, mantienen que es posibleaunque difcilconocer a
Dios con la luz natural de la razn y seguir sus mandamientos.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 558-59
La escolstica reconoca el peso de la cada de nuestros primeros padres Adn y Eva pero, a diferencia de los reformadores, nunca lleg a pensar que
la razn humana era tan corrupta como para no poder llegar, aunque con dificultad, a un conocimiento cierto de la existencia de Dios. Los reformadores
protestantes sospechaban profundamente de la razn humana que consideraban completamente afectada por la cada de nuestros primeros padres,
Adn y Eva. Para los reformadores la nica fuente confiable acerca de Dios y para la salvacin es la revelacin divina.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 675-79
La teologa dialctica o neo-ortodoxa se caracteriza por su Cristocentrismo y rechazo absoluto de todo intento de explicar la racionalidad de la fe. La fe
es a la vez S y No de Dios; acogida y juicio de Dios. Esta dimensin dialctica o paradjica de la fe impide que la razn humana la pueda entender o
explicar de manera satisfactoria.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 717-20
la fe es un don absoluto de un Dios soberano que no podemos merecer y mucho menos deducir intelectualmente. La fe es una respuesta al evangelio.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 721-22
Su pensamiento acerca de la gracia como parte constitutiva del ser humano tuvo un impacto en la soteriologa optimista del concilio que admiti la
posibilidad de la salvacin para quienes no pertenecan a la Iglesia.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 735-37
La nouvelle thologie se basa en la riqueza teolgica del lenguaje metafrico y simblico de las Sagradas Escrituras utilizado por la patrstica.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 756-57
El Concilio reconoci que si bien la Biblia no poda leerse de forma fundamentalista y que haba que atender a las contribuciones de la exgesis o la
interpretacin cientfica de la palabra de Dios, tampoco se podan leer las formulaciones dogmticas de la fe de manera que no se tuviera en cuenta
una conciencia histrica. Es decir haba que interpretar el dogma teniendo en cuenta el contexto en el cual naci, especialmente el lenguaje del
momento y las controversias que el dogma intentaba aclarar.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 787-90
El Vaticano II present una soteriologa o teologa de la salvacin optimista y centrista. La Iglesia ya no se ve a s misma como el nico vehculo de
gracia. Se admite que existen gracia y caminos de salvacin en otras iglesias y comunidades eclesiales, incluso en otras religiones, aunque estos sean
difciles de seguir con certeza. Bajo ciertas circunstancias, es posible esperar que, por la misericordia y el deseo de salvacin universal de Dios (1 Tim
2:4), los que no conocen a Cristo puedan salvarse. La salvacin no est garantizada ni si quiera para los bautizados y miembros de la Iglesia, pero los
catlicos disfrutan, gracias a los recursos de santidad que Jesucristo le dej a su comunidad, la Iglesia, los medios ms certeros, especialmente los
sacramentos, para disponerse para la salvacin que Dios desea para toda la humanidad. La Iglesia, por tanto, juega un papel indispensable en la
salvacin del mundo.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 795-801
amar a Dios implica amar al prjimo.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 835-36
reconocer que el Espritu Santo est activo en el mundo contemporneo aun en nuestros das. Esto supuso una ruptura significativa con la mentalidad
pesimista imperante en la Iglesia de aquel entonces, que miraba a la modernidad con sospecha y como fuente de muchos errores anti-cristianos.
Claudio Burgaleta SJ, Manual de la teologa para los catlicos de hoy (Spanish Edition), loc. 853-55

Modern Hospice Design, Ken Worpole


In the early twenty-first century acute hospitals have become the most common place of death.'1
Ken Worpole, Modern Hospice Design, loc. 120
England and Wales in 2004, of the 244,000 males who died, 162,000 died in a National Health Service (NHS) hospital or 'other communal establishment
for the care of the sick', 53,000 died at home, and just 12,000 died in a hospice.
Ken Worpole, Modern Hospice Design, loc. 121-22

Notes: 1) demuestra la tendencia de la gente a morir asistidos en algun lugar y la falta de hospicios
Sheila Payne, the UK's first Professor of Hospice Studies at Lancaster University, has said that 'Dying at home is very scary. You might think you want to
do it, and you might want to support someone in your family who says they want it, but in the midst of it actually happening you may feel you'd be better
off elsewhere.'6
Ken Worpole, Modern Hospice Design, loc. 132-34

Notes: 1) para contrarestar el argumento de que el paciente prefiere morir en casa.

mortality is regarded as a failure in the system, to be dealt with quickly, all traces erased.
Ken Worpole, Modern Hospice Design, loc. 150-51

Notes: 1) una postura comun acerca de la muerte que explica la falta de avances
A report published by the UK Healthcare Commission on 27 September 2007 that was based on visits to 23 hospitals found that only five complied with
all the government's core standards for dignity in care.9
Ken Worpole, Modern Hospice Design, loc. 152-53

Notes: 1) para establecer que hasta en el mejor lugar para morir falta jale
you consider that in England people aged 65 and over constitute 16 per cent of the population but occupy nearly two-thirds of general and acute hospital
beds,
Ken Worpole, Modern Hospice Design, loc. 153-54

Notes: 1) establece el segmento mas necesitado del servicio


French architect Nils Degrmont, who has provocatively suggested that 'In our civilization, a death outside the home can be likened to a death outside
society because, in a hospital environment and despite the existence of palliative care units, death is still something of which to be ashamed.'
Ken Worpole, Modern Hospice Design, loc. 171-73

Notes: 1) para establecer como esta de la verga morir en hospitales


architectural historian Cor Wagenaar in his recent encyclopaedic history of hospital architecture, which is that while many hospitals have done good
work, and function as landmark buildings in the city, he also suggests that: Hospitals are also built catastrophes, anonymous institutional complexes run
by vast bureaucracies, and totally unfit for the purpose they have been designed for. They are hardly ever functional, and instead of making
Ken Worpole, Modern Hospice Design, loc. 198-201
patients feel at home, they produce stress and anxiety.
Ken Worpole, Modern Hospice Design, loc. 201-2

Notes: 1) para establecer como no esta chido pasar tiempo en un hospital ni morir ahi
where it is the ugliness and dereliction of the buildings and their interiors which have been singled out for contributing so much to feelings of despair and
hopelessness.
Ken Worpole, Modern Hospice Design, loc. 205-6

Notes: 1) q el hospital causa problemas


ugly, dirty buildings confirm the idea that illness is a punishment, and those who are ill are simply undeserving.
Ken Worpole, Modern Hospice Design, loc. 207
so many hospital interiors becoming, in architect Ian Clarke's words, 'exercises in sensory deprivation'?
Ken Worpole, Modern Hospice Design, loc. 208
is it that in a series of discussion groups organised by Help the Aged in the UK, older people described hospitals as being 'like factories', and said that 'in
the big hospitals, you're a number'.21
Ken Worpole, Modern Hospice Design, loc. 209-10
the place of death in the cultural order of things is in danger of becoming marginalised.
Ken Worpole, Modern Hospice Design, loc. 219-20

Notes: 1) como la actitud a la muerte puede convertirse en un problema


treatment of the elderly in institutional care has often been poor,
Ken Worpole, Modern Hospice Design, loc. 229
hospice as an alternative.
Ken Worpole, Modern Hospice Design, loc. 231

Notes: 1) establece de que tamano y complejidad debe ser un hospicio


The size and complexity of most hospital buildings and management regimes inhibits them from being able to focus on a close relationship between staff
and patients. As the philosopher Norbert Elias writes in his classic study, The Loneliness of the Dying: Thus, unembarrassed discourse with or to dying
people, which they especially need, becomes difficult. It is only the institutionalized routines of hospitals that give a social framework to the situation of
dying. These, however, are mostly devoid of feeling and contribute much to the isolation of the dying.24
Ken Worpole, Modern Hospice Design, loc. 234-39

Notes: 1) establece por que debe ser personalizada y estrecha l relacion con los pacientes. ya sea por um hospicio pequeno o mucho personal
Such anxieties are now leading to organised campaigns. As Professor Allan Kellehear has recently argued, 'the right to a good death' is emerging as a
new public demand.25
Ken Worpole, Modern Hospice Design, loc. 242-44

Notes: 1) el mndo esta empezando a quejarse de esta probleatia


it is right that avoidable pain and indignity should be the focus of so many voices raised in favour of improving palliative care for all who need it.
Ken Worpole, Modern Hospice Design, loc. 249-50

Notes: 1) quote de q debemos hacer algo


'Let me be a window in your home.'
Ken Worpole, Modern Hospice Design, loc. 261
From the outset, the hospice ideal was regarded as requiring a new and inspiring architectural form of which the window on the world was only one
element and 'Saunders and Tasma imagined a house where people could find relief from pain, where they could meet with encouragement for selfawareness and socialisation, and where the setting would be uplifting, not depressing.'28
Ken Worpole, Modern Hospice Design, loc. 262-65

Notes: 1) bases de filosofia del primer hospicio moderno


Maggie's Centres, now one of the most innovative building programmes relating to cancer care in the UK.
Ken Worpole, Modern Hospice Design, loc. 271-72

Notes: 1) investigar
As Maggie Keswick Jencks wrote shortly before she died, 'At the moment most hospital environments say to the patient, in effect: "How you feel is
unimportant. You are not of value. Fit in with us, not us with you."'29
Ken Worpole, Modern Hospice Design, loc. 275-77

Notes: 1) testimonio de q los hospitales no estan chidos


There are now over 250 dedicated hospices in the UK and 8,500 modern hospice projects in 123 countries across the world; the number is growing all
the time. In developed countries the movement began in response to the specific needs of people dying with painful cancers;
Ken Worpole, Modern Hospice Design, loc. 287-89

My Struggle: Book 1, Karl Ove Knausgrd


A town that does not keep its dead out of sight, that leaves people where they died, on highways and byways, in parks and parking lots, is not a town but
a hell. The fact that this hell reflects our life experience in a more realistic and essentially truer way is of no consequence. We know this is how it is, but
we do not want to face it. Hence the collective act of repression symbolized
Karl Ove Knausgrd, My Struggle: Book 1, loc. 60-63
A town that does not keep its dead out of sight, that leaves people where they died, on highways and byways, in parks and parking lots, is not a town but
a hell. The fact that this hell reflects our life experience in a more realistic and essentially truer way is of no consequence. We know this is how it is, but
we do not want to face it. Hence the collective act of repression symbolized by the concealment of our dead.
Karl Ove Knausgrd, My Struggle: Book 1, loc. 60-63
If the phenomenon of death does not frighten us, why then this distaste for dead bodies? It must mean either that there are two kinds of death or that
there is a disparity between our conception of death and death as it actually turns out to be,
Karl Ove Knausgrd, My Struggle: Book 1, loc. 68-69
If the phenomenon of death does not frighten us, why then this distaste for dead bodies? It must mean either that there are two kinds of death or that
there is a disparity between our conception of death and death as it actually turns out to be, which in effect boils down to the same thing. What is
significant here is that our conception of death is so strongly rooted in our consciousness that we are not only shaken when we see that reality deviates
from it, but we also try to conceal this with all the means at our disposal.
Karl Ove Knausgrd, My Struggle: Book 1, loc. 68-71
I have no idea, nor even what perception he had of himself as he straightened up in the gloom with the sledgehammer in his hands, but I am fairly sure
that there was some feeling inside him that he understood the surrounding world quite well.
Karl Ove Knausgrd, My Struggle: Book 1, loc. 138-140
As your perspective of the world increases not only is the pain it inflicts on you less but also its meaning. Understanding the world requires you to take a
certain distance from it.
Karl Ove Knausgrd, My Struggle: Book 1, loc. 151-152
Throughout our childhood and teenage years, we strive to attain the correct distance to objects and phenomena. We read, we learn, we experience, we
make adjustments. Then one day we reach the point where all the necessary distances have been set, all the necessary systems have been put in
place. That is when time begins to pick up speed. It no longer meets any obstacles, everything is set, time races through our lives, the days pass by in a
flash and before we know what is happening we are forty, fifty, sixty . .
Karl Ove Knausgrd, My Struggle: Book 1, loc. 154-158

New and Collected Poems_ 1931-2001 Paperback - Czeslaw Milosz, roberto.andonie@gmail.com


I think that effort to capture as much as possible of tangible reality is the health of poe try.
roberto.andonie@gmail.com, New and Collected Poems_ 1931-2001 Paperback - Czeslaw Milosz, loc. 105-106

New Seeds of Contemplation, Thomas Merton

CoNTEMPLATION is the highest expression of man's intellectual and spiritual life. It is that life itself, fully awake, fully active, fully aware that it is alive. It
is spiritual wonder. It is spontaneous awe at the sacredness of life, of being. It is gratitude for life, for awareness and for being.
Thomas Merton, New Seeds of Contemplation, loc. 152-154
For contemplation is a kind of spiritual vision to which both reason and faith aspire, by their very nature, because without it they must always remain
incomplete.
Thomas Merton, New Seeds of Contemplation, loc. 157-159
For in contempla- 1 tion we know by "unknowing." Or, better, we know beyond all knowing or "unknowing."
Thomas Merton, New Seeds of Contemplation, loc. 163-164
It knows God by seem-2 ing to touch Him. Or rather it knows Him as if it had been invisibly touched by Him . .. . Touched by Him Who has no hands, but
Who is pure Reality and the source of all that is real!
Thomas Merton, New Seeds of Contemplation, loc. 178-180
contemplation is a sudden gift of awareness, an awakening to the Real within all that is real.
Thomas Merton, New Seeds of Contemplation, loc. 180-181
He answers Himself in us and this answer is divine life, divine creativity, making all things new.
Thomas Merton, New Seeds of Contemplation, loc. 190-191
It is as if in creating us God asked a question, and in awakening us to contemplation He answered the question, so that the contemplative is at the same
time, question and answer.
Thomas Merton, New Seeds of Contemplation, loc. 192-194
THE life of contemplation implies two levels of awareness: first, awareness of the question, and second, awareness of the answer.
Thomas Merton, New Seeds of Contemplation, loc. 194-195
the contemplation of which I speak is a religious and transcendent gift. It is not something to which we can attain alone, by intellectual effort, by
perfecting our natural powers. It is not a kind of self-hypnosis, resulting from concentration on our own inner spiritual being. It is not the fruit of our own
efforts. It is the gift of God Who, in His mercy, 4 completes the hidden and mysterious work of creation in us by.enlightening our minds and hearts, by
awakening in us the awareness that we are words spoken in His One Word, and that Creating Spirit (Creator Spiritus) dwells in us, and we in Him.
Thomas Merton, New Seeds of Contemplation, loc. 204-210
''Hell" can be described as a perpetual alienation from our true being, our true self, which is in God.
Thomas Merton, New Seeds of Contemplation, loc. 247-247
Contemplation, on the contrary, is the experiential grasp of reality as subjective,
Thomas Merton, New Seeds of Contemplation, loc. 262-263
Contemplation is not prayerfulness, or a tendency to find peace and satisfaction in liturgical rites. These, too, are a great good, and they are almost
necessary preparations for contemplative experience. They can ever, of themselves, constitute that experience.
Thomas Merton, New Seeds of Contemplation, loc. 275-277
But contemplation can never be the object of calculated ambition. It is not something we plan to obtain with our practical reason, but the living water of
the spirit that we thirst for, like a hunted deer thirsting after a river in the wilderness. IT is not we who choose to awaken ourselves, but God Who
chooses to awaken us.
Thomas Merton, New Seeds of Contemplation, loc. 288-291
The danger and the attraction of these false mystiques of Nation and of Class is precisely that they seduce and pretend to satisfy those who are no
longer aware of any deep or genuine spiritual need. The false mysticism of the Mass Society captivates men who are 11 so alienated from themselves
and from God that they are no longer capable of genuine spiritual experience. Yet it is precisely these ersatz forms of enthusiasm that are "opium" for
the people, deadening their awareness of their deepest and most personal needs, alienating them from their true selves, putting conscience and
personality to sleep and turning &ee, reasonable men into passive instruments of the power politician. Let no one hope to find in contemplation an
escape
Thomas Merton, New Seeds of Contemplation, loc. 306-313
it mercilessly examines and questions the spurious "faith" of everyday life, the human faith which is nothing but the passive acceptance of conventional
opinion. This false "faith" which is what we often live by and which we even come to confuse with our "religion" is subjected to inexorable questioning.
Thomas Merton, New Seeds of Contemplation, loc. 317-320
The worst of it is that even apparendy holy conceptions are consumed along with all the rest. It is a terrible breaking and burning of idols, a purification of
the sanctuary, so that no graven thing may occupy the place that God
Thomas Merton, New Seeds of Contemplation, loc. 327-329
EvERY moment and every event of every man's life on earth plants something in his soul.
Thomas Merton, New Seeds of Contemplation, loc. 341-342
These arbitrary "dictates" of a domineering and insensible Father are more often seeds of hatred than of love. If that is our concept of the will of God, we
cannot possibly seek the obscure and intimate mystery of the encounter that takes place in contemplation.
Thomas Merton, New Seeds of Contemplation, loc. 359-361
So much depends on our idea of God!
Thomas Merton, New Seeds of Contemplation, loc. 362-363

Our idea of God tells us more about ourselves than about Him.
Thomas Merton, New Seeds of Contemplation, loc. 363-364
His inscrutable love seeks our awakening.
Thomas Merton, New Seeds of Contemplation, loc. 365-366
True, since this awakening implies a kind of death to our exterior self, we will dread His coming in proportion as we are identified with this exterior self
and attached to it. But when we understand the dialectic of life and death we will learn to take the 15 risks implied by faith, to make the choices that
deliver us from our routine self and open to us the door of a new being, a new reality.
Thomas Merton, New Seeds of Contemplation, loc. 366-370
For how can I receive the seeds of freedom if I am in love with slavery and how can I cherish the desire of God if I am filled with another and an opposite
desire?
Thomas Merton, New Seeds of Contemplation, loc. 372-373
God cannot plant His liberty in me because I am a prisoner and I do not even desire to be free. I love my captivity and I imprison myself in the desire for
the things that I hate, and I have hardened my heart against true love. I must learn therefore to let go of the familiar and the usual and consent to what is
new and unknown to me. I must learn to "leave myself" in order to find myself by yielding to the love of God. If I were looking for God, every event and
every moment would sow, in my will, grains of His life that would spring up one day in a tremendous harvest.
Thomas Merton, New Seeds of Contemplation, loc. 373-379
If in all things I consider only the heat and the cold, the food or the hunger, the sickness or labor, the beauty or pleasure, the success and failure or the
material good or evil my works have won for my own will, I will find only emptiness and not happiness. I shall not be fed, I shall not be full. For my food is
the will of Him Who made me and Who made all things in order to give Himself to me through them.
Thomas Merton, New Seeds of Contemplation, loc. 393-397
My chief care should not be to find pleasure or success, health or life or money or rest or even things like virtue and wisdom-still less their opposites,
pain, failure, sickness, death. But in all that happens, my one desire and my one joy should be to know: "Here is the thing 17 that God has willed for
me.
Thomas Merton, New Seeds of Contemplation, loc. 397-401
By consenting to His will with joy and doing it with g)adness I have His love in my heart, because my will is now the same as His love and I am on the
way to becoming what He is, Who is Love.
Thomas Merton, New Seeds of Contemplation, loc. 403-405
How am I to know the will of God? Even where there is no other more explicit claim on my obedience, such as a legitimate command, the very nature of
each situation usually bears written into itself some indication of God's will.
Thomas Merton, New Seeds of Contemplation, loc. 407-409
To obey Him is to respond to His will expressed in the need of another person, or at least to respect the rights of others. For the right of another man is
the expression of God's love and God's will.
Thomas Merton, New Seeds of Contemplation, loc. 411-413
The requirements of a work to be done can be understood as the will of God. If I am supposed to hoe a garden or make a table, then I will be obeying
God if I am true to the task I am performing. To do the work carefully and well, with love and respect for the nature of my task and with due attention to
its purpose, is to unite myself to God's will in my work. In this way I become His instrument. He works through me.
Thomas Merton, New Seeds of Contemplation, loc. 418-422
When I act as His instrument my labor cannot become an obstacle to contemplation, even though it may temporarily so occupy my mind that I cannot
engage in it while I am actually doing my job. Yet my work itself will purify and pacify my mind and dispose me for contemplation.
Thomas Merton, New Seeds of Contemplation, loc. 422-425
Unnatural, frantic, anxious work, work done under pressure of greed or fear or any other inordinate passion, cannot properly speaking be dedicated to
God, because God never wills such work directly. He may permit that through no fault of our own we may have to work madly and distractedly, due to
our sins, and to the sins of the society in which we live. In that case we must tolerate it and make the best of what we cannot avoid. But let us not be
blind to the distinction between sound, healthy work and unnatural toil.
Thomas Merton, New Seeds of Contemplation, loc. 425-430
We do not detach ourselves from things in order to attach ourselves to God, but rather we become detached from ourselves in order to see and use all
things in and for God.
Thomas Merton, New Seeds of Contemplation, loc. 440-441
The obstacle is in our "self," that is to say in the tenacious need to maintain our separate, external, egotistic will. It is when we refer all things to this
outward and false "self" that we alienate ourselves from reality and from God. It is then the false self that is our god, and we love everything for the sake
of this self.
Thomas Merton, New Seeds of Contemplation, loc. 444-447
We use all things, so to speak, for the worship of this idol which is our imaginary self. In so doing we pervert and corrupt things,
Thomas Merton, New Seeds of Contemplation, loc. 447-449
"Woman has tempted me. Wine has tempted me. Food has tempted me. Woman is pernicious, wine is poison, food is death. I must hate and revile
them. By hating them I will please God . . . . " These are the thoughts and attitudes of a baby, of a savage and of an idolater who seeks by magic
incantations and spells to protect his egotistic self and placate the insatiable little god in his own heart. To take such an idol for God is the worst kind of
self-deception. It turns a man into a fanatic, no longer capable of sustained contact with the truth, no longer capable of genuine love. In trying to believe
in their ego as something "holy" these fanatics look upon everything else as unholy.

Thomas Merton, New Seeds of Contemplation, loc. 453-461


IT is not true that the saints and the great contemplatives never loved created things, and had no understanding or appreciation of the world, with its
sights and sounds and the people living in it. They loved everything and everyone. Do you think that their love of God was compatible with a hatred for
things that reflected Him and spoke of Him on every side?
Thomas Merton, New Seeds of Contemplation, loc. 461-465
They suppose that the life of a saint can never be anything but a perpetual duel with guilt, and that a saint cannot even drink a glass of cold water
without making an act of contrition for slaking his thirst, as if that were a mortal sin. As if for the saints every response to beauty, to goodness, to the
pleasant, were an offense. As if the saint could 23 never allow himself to be pleased with anything but his prayers and his interior acts of piety. A saint is
capable of loving created things and enjoying the use of them and dealing with them in a perfectly simple, natural manner, making no formal references
to God, drawing no attention to his own piety, and acting without any artificial rigidity at all.
Thomas Merton, New Seeds of Contemplation, loc. 478-485
The saint knows that the world and everything made by God is good, while those who are not saints either think that created things are unholy, or else
they don't bother about the question one way or another because they are only interested in themselves.
Thomas Merton, New Seeds of Contemplation, loc. 492-494
The eyes of the saint make all beauty holy and the hands of the saint consecrate everything they touch to the glory of God, and the saint is never
offended by anything and judges no man's sin because he does not know 24 sin. He knows the mercy of God. He knows that his own mission on earth is
to bring that mercy to all men.
Thomas Merton, New Seeds of Contemplation, loc. 495-498
THE only true joy on earth is to escape from the prison of our own false self, and enter by love into union with the Life Who dwells and sings within the
essence of every creature and in the core of our own souls.
Thomas Merton, New Seeds of Contemplation, loc. 503-505
His love we possess all things and enjoy fruition of them, finding Him in them all. And thus as we go about the world, everything we meet and everything
we see and hear and touch, far from defiling, purifies us and plants in us something more of contemplation and of heaven.
Thomas Merton, New Seeds of Contemplation, loc. 505-508
For until we love God perfectly His world is full of 25 contradiction.
Thomas Merton, New Seeds of Contemplation, loc. 511-512
The anguish we find in them belongs to the disorder of our desire which looks for a greater reality in the object of our desire than is actually there: a
greater fulfillment than any created thing is capable of giving.
Thomas Merton, New Seeds of Contemplation, loc. 520-522
to worship our false selves is to worship nothing. And the worship of nothing is hell.
Thomas Merton, New Seeds of Contemplation, loc. 524-525
There are many respectable and even conventionally moral people for whom there is no other reality in life than their body and its relationship with
"things." They have reduced themselves to a life lived within the limits of their five senses. Their self is consequently an illusion based on sense
experience and nothing else. For these the body becomes a source of 27 falsity and deception: but that is not the body's fault. It is the fault of the person
himself, who consents to the illusion, who finds security in self-deception and will not answer the secret voice of God calling him to take a risk and
venture by faith outside the reassuring and protective limits of his five senses.
Thomas Merton, New Seeds of Contemplation, loc. 540-547
It is true to say that for me sanctity consists in being myself and for you sanctity consists in being your self
Thomas Merton, New Seeds of Contemplation, loc. 580-581
FoR me to be a saint means to be myself. Therefore the problem of sanctity and salvation is in fact the problem of finding out who I am and of
discovering my true self.
Thomas Merton, New Seeds of Contemplation, loc. 583-585
The seeds that are planted in my liberty at every moment, by God's will, are the seeds of my own identity, my own reality, my own happiness, my own
sanctity. To refuse them is to refuse everything; it is the refusal of my own existence and being: of my identity, my very self.
Thomas Merton, New Seeds of Contemplation, loc. 609-612
If I never become what I am meant to be, but always remain what I am not, I shall spend eternity contradicting myself by being at once something and
nothing, a life that wants to live and is dead, a death that wants to be dead and cannot quite achieve its own death because it still has to exist.
Thomas Merton, New Seeds of Contemplation, loc. 613-616
God utters me like a word containing a partial thought of Himself.
Thomas Merton, New Seeds of Contemplation, loc. 660-660
The object of salvation is that which is unique, irreplaceable, incommunicable-that which is myself alone. This true inner self must be drawn up like a
jewel from the bottom of the sea, rescued from confusion, from indistinction, from immersion in the common, the nondescript, the trivial, the sordid, the
evanescent.
Thomas Merton, New Seeds of Contemplation, loc. 671-674
We must be saved from immersion in the sea of lies and passions which is called "the world." And we must be saved above all from that abyss of
confusion and absurdity which is our own worldly self. The person must be rescued from the individual. The free son of God must be saved from the
conformist slave of fantasy, passion and convention.
Thomas Merton, New Seeds of Contemplation, loc. 674-678

To be "lost" is to be left to the arbitrariness and pretenses of the contingent ego, the smoke-self that must inevitably vanish. To be "saved" is to return to
one's inviolate and eternal reality and to live in God.
Thomas Merton, New Seeds of Contemplation, loc. 679-681
THESE missions begin at Baptism. But they do not take on any practical meaning in the life of our spirit until we become capable of conscious acts of
love. From then on God's special presence in us corresponds to our own free decisions. From then on our life becomes a series of choices between the
fiction of our false self, whom we feed with the illusions of passion and selfish appetite, and our loving consent to the purely gratuitous mercy of God.
Thomas Merton, New Seeds of Contemplation, loc. 713-718
When I consent to the will and the mercy of God as it "comes" to me in the events of life, appealing to my inner self and awakening my faith, I break
through the superficial exterior appearances that form my routine vision of the world and of my own self, and I find myself in the presence of hidden
majesty.
Thomas Merton, New Seeds of Contemplation, loc. 718-721
We are only really ourselves when we completely consent to "receive" the glory of God into ourselves. Our true self is, then, the self that receives freely
and gladly the missions that are God's supreme gift to His sons. Any other "self" is only an illusion.
Thomas Merton, New Seeds of Contemplation, loc. 733-736
Justify my soul, 0 God, but also from Your fountains fill my will with fire. Shine in my mind, although perhaps this means "be darkness to my experience,"
but occupy my heart with Your tremendous Life. Let my eyes see nothing in the world but Your glory, and let my hands touch nothing that is not for Your
service. Let my tongue taste no bread that does not strengthen me to praise Your great mercy.
Thomas Merton, New Seeds of Contemplation, loc. 755-759
Let me use all things for one sole reason: to find my joy in giving You glory. Therefore keep me, above all things, from sin. Keep me from the death of
deadly sin which puts hell in my soul. Keep me from the murder of lust that blinds and poisons my heart. Keep me from the sins that eat a man's flesh
with irresistible fire until he is devoured. Keep me from loving money in which is hatred, from avarice and ambition that suffocate my life. Keep me from
the dead works of vanity and the thankless labor in which artists destroy themselves for pride and money and reputation, and saints are smothered
under the avalanche of their own importunate zeal. Stanch in me the rank wound of covetousness and the hungers that 44 exhaust my nature with their
bleeding. Stamp out the serpent envy that stings love with poison and kills all JOy. Untie my hands and deliver my heart from sloth. Set me free from the
laziness that goes about disguised as activity when activity is not required of me, and from the cowardice that does what is not demanded, in order to
escape sacrifice. But give me the strength that waits upon You in silence and peace. Give me humility in which alone is rest, and deliver me from pride
which is the heaviest of burdens. And possess my whole heart and soul with the simplicity of love. Occupy my whole life with the one thought and the
one desire of love, that I may love not for the sake of merit, not for the sake of perfection, not for the sake of virtue, not for the sake of sanctity, but for
You alone. For there is only one thing that can satisfy love and reward it, and that is You alone.
Thomas Merton, New Seeds of Contemplation, loc. 761-779
This then is what it means to seek God perfectly: to withdraw from illusion and pleasure, from worldly anxieties and desires, from the works that God
does not want, from a glory that is only human display; to keep my mind free from confusion in order that my liberty may be always at the disposal of His
will; to entertain silence in my heart and listen for the voice of God; to cultivate an intellectual freedom from the images of created things in order to
receive the secret contact of 45 God in obscure love; to love all men as myself; to rest in humility and to find peace in withdrawal from conflict and
competition with other men; to turn aside from controversy and put away heavy loads of judgment and censorship and criticism and the whole burden of
opinions that I have no obligation to carry; to have a will that is always ready to fold back within itself and draw all the powers of the soul down from its
deepest center to rest in silent expectancy for the coming of God, poised in tranquil and effortless concentration upon the point of my dependence on
Him; to gather all that I am, and have all that I can possibly suffer or do or be, and abandon them all to God in the resignation of a perfect love and blind
faith and pure trust in God, to do His will.
Thomas Merton, New Seeds of Contemplation, loc. 780-793
IN order to become myself I must cease to be what I always thought I wanted to be, and in order to find myself I must go out of myself, and in order to
live I have to die.
Thomas Merton, New Seeds of Contemplation, loc. 796-798
Who can escape the secret desire to breathe a different atmosphere from the rest of men?
Thomas Merton, New Seeds of Contemplation, loc. 827-827
I MUST look for my identity, somehow, not only in God but in other men. I will never be able to find myself if I isolate myself from the rest of mankind as if
I were a different kind of being.
Thomas Merton, New Seeds of Contemplation, loc. 855-857
Solitude Is Not Separation
Thomas Merton, New Seeds of Contemplation, loc. 858-858
True solitude is the home of the person, false solitude the refuge of the individualist.
Thomas Merton, New Seeds of Contemplation, loc. 877-878
To live in communion, in genuine dialogue with others is absolutely necessary if man is to remain human.
Thomas Merton, New Seeds of Contemplation, loc. 907-908
THERE is no true solitude except interior solitude. And interior solitude is not possible for anyone who does not accept his right place in relation to other
men. There is no true peace possible for the man who still imagines that some accident of talent or grace or virtue segregates him &om other men and
places him above them. Solitude is not separation.
Thomas Merton, New Seeds of Contemplation, loc. 920-924
The saints love their sanctity not because it separates them &om the rest of us and places them above us, but 56 because, on the contrary, it brings
them closer to us and in a sense places them below us.

Thomas Merton, New Seeds of Contemplation, loc. 927-929


A man becomes a saint not by conviction that he is better than sinners but by the realization that he is one of them, and that all together need the mercy
of God!
Thomas Merton, New Seeds of Contemplation, loc. 936-937
IN humility is the greatest freedom. As long as you have to defend the imaginary self that you think is important, you lose your peace of heart.
Thomas Merton, New Seeds of Contemplation, loc. 937-939
perfect joy is possible only when we have completely forgotten ourselves.
Thomas Merton, New Seeds of Contemplation, loc. 949-950
A MAN who is not stripped and poor and naked within his own soul will unconsciously tend to do the works he has to do for his own sake rather than for
the glory of God. He will be virtuous not because he loves God's will but because he wants to admire his own virtues.
Thomas Merton, New Seeds of Contemplation, loc. 952-955
Be content that you are not yet a saint, even though 59 you realize that the only thing worth living for is sanctity. Then you will be satisfied to let God
lead you to sanctity by paths that you cannot understand.
Thomas Merton, New Seeds of Contemplation, loc. 972-974
love is the reason for my existence, for God is love. Love is my true identity. Selflessness is my true self. Love is my true character. Love is my name.
Thomas Merton, New Seeds of Contemplation, loc. 985-986
In dying on the Cross, Christ manifested the holiness of God in apparent contradiction with itself. But in reality this manifestation was the complete denial
and rejection of all human ideas of holiness and perfection.
Thomas Merton, New Seeds of Contemplation, loc. 1007-1009
one of the worst illusions in the life of contemplation would be to try to find God by barricading yourself inside your own soul, shutting out all external
reality by sheer concentration and will-power, cutting yourself off from the world and other men by stuffing yourself inside your own mind and closing the
door like a turtle.
Thomas Merton, New Seeds of Contemplation, loc. 1028-1031
The ultimate perfection of the contemplative life is not a heaven of separate individuals, each one viewing his own private intuition of God; it is a sea of
Love
Thomas Merton, New Seeds of Contemplation, loc. 1044-1045
As long as we are not purified by the love of God 70 and transformed into Him in the union of pure sanctity, we will remain apart from one another,
opposed to one another, and union among us will be a precarious and painful thing, full of labor and sorrow and without lasting cohesion.
Thomas Merton, New Seeds of Contemplation, loc. 1115-1118
Hatred tries to cure disunion by annihilating those who are not united with us. It seeks peace by the elimination of everybody else but ourselves.
Thomas Merton, New Seeds of Contemplation, loc. 1185-1187
The plainest summary of all the natural law is : to treat other men as if they were men. Not to act as if I alone were a man, and every other human were
an animal or a piece of furniture.
Thomas Merton, New Seeds of Contemplation, loc. 1195-1196
What is the "world" that Christ would not pray for, and of which He said that His disciples were in it but not of it? The world is the unquiet city of those
who live for themselves and are therefore divided against one another in a struggle that cannot end, for it will go on eternally in hell. It is the city of those
who are fighting for possession of limited things and for the monopoly of goods and pleasures that cannot be shared by all. But if you try to escape from
this world merely by leaving the city and hiding yourself in solitude, you will only take the city with you into solitude; and yet you 78 can be entirely out of
the world while remaining in the midst of it, if you let God set you free from your own selfishness and if you live for love alone. For the flight from the
world is nothing
Thomas Merton, New Seeds of Contemplation, loc. 1224-1233
What is the "world" that Christ would not pray for, and of which He said that His disciples were in it but not of it? The world is the unquiet city of those
who live for themselves and are therefore divided against one another in a struggle that cannot end, for it will go on eternally in hell. It is the city of those
who are fighting for possession of limited things and for the monopoly of goods and pleasures that cannot be shared by all. But if you try to escape from
this world merely by leaving the city and hiding yourself in solitude, you will only take the city with you into solitude; and yet you 78 can be entirely out of
the world while remaining in the midst of it, if you let God set you free from your own selfishness and if you live for love alone. For the flight from the
world is nothing else but the flight from self-concern. And the man who locks himself up in private with his own selfishness has put himself into a position
where the evil within him will either possess him like a devil or drive him out of his head. That is why it is dangerous to go into solitude merely because
you like to be alone.
Thomas Merton, New Seeds of Contemplation, loc. 1224-1235
This becomes a kind of religious compulsion without which he cannot convince himself that he is really alive, really "fulfilling his personality." He is not
"sinning" but simply makes an ass of himself, deluding himself that he is real when his com-85 pulsions have reduced him to a shadow of a genuine
person.
Thomas Merton, New Seeds of Contemplation, loc. 1320-1323
There can be no doubt that smoking and ' drinking are obvious areas for the elementary self-denial without which a life of prayer would be a pure illusion.
Thomas Merton, New Seeds of Contemplation, loc. 1327-1328
Nowhere is self-denial more important than in the 87 area of sex, because this is the most difficult of all natural appetites to control and one whose
undisciplined gratification completely blinds the human spirit to all interior light.

Thomas Merton, New Seeds of Contemplation, loc. 1351-1353


THE moral theology of the devil starts out with the principle: "Pleasure is sin." Then he goes on to work it the other way: "All sin is pleasure."
Thomas Merton, New Seeds of Contemplation, loc. 1410-1411
THE moral theology of the devil starts out with the principle: "Pleasure is sin." Then he goes on to work it the other way: "All sin is pleasure." After that he
points out that pleasure is practically unavoidable and that we have a natural tendency to do things that please us, from which he reasons that all our
natural tendencies are evil and that our nature is evil in itself. And he leads us to the conclusion that no one can possibly avoid sin, since pleasure is
inescapable. After that, to make sure that no one will try to escape or avoid sin, he adds that what is unavoidable cannot be a sin. Then the whole
concept of sin is thrown out the window as irrelevant, and people decide that there is nothing left except to live for pleasure, and in that way pleasures
that are naturally good become evil by deordination and lives are thrown away in unhappiness and sin.
Thomas Merton, New Seeds of Contemplation, loc. 1410-1419
THE devil is not afraid to preach the will of God provided he can preach it in his own way. The argument goes something like this : "God wills you to do
what is right. But you have an interior attraction which tells you, by a nice warm glow of satisfaction, what is right. Therefore, if others try to interfere and
make you do something that does not produce this comfortable sense of interior satisfaction, quote Scripture, tell them that you ought to obey God rather
than men, and then go ahead and do your own will, do the thing that gives you that nice, warm glow."
Thomas Merton, New Seeds of Contemplation, loc. 1422-1427
THE theology of the devil is really not theology but magic. "Faith" in this theology is really not the acceptance of a God Who reveals Himself as mercy. It
is a psychological, subjective "force" which applies a kind of violence to reality in order to change it according to one's own whims.
Thomas Merton, New Seeds of Contemplation, loc. 1427-1430
ANoTHER characteristic of the devil' s moral theology is the exaggeration of all distinctions between this and that, good and evil, right and wrong. These
distinctions become irreducible divisions. No longer is there any sense that we might perhaps all be more or less at fault, and that we might be expected
to take upon our own shoulders the wrongs of others by forgiveness, acceptance, patient understanding and love, and thus help one another to find the
truth. On the contrary, in the devil's theology, the important thing is to be absolutely right and to prove that everybody else is absolutely wrong.
Thomas Merton, New Seeds of Contemplation, loc. 1454-1460
MANY poets are not poets for the same reason that many religious men are not saints: they never succeed in being themselves.
Thomas Merton, New Seeds of Contemplation, loc. 1471-1472
Hurry ruins saints as well as artists.
Thomas Merton, New Seeds of Contemplation, loc. 1480-1480
that does not mean that the essence of humility consists in being just like everybody else. On the contrary, humility consists in being precisely the person
you actually are before God, and since no two people are alike, if you have the humility to be yourself you will not be like anyone else in the whole
universe.
Thomas Merton, New Seeds of Contemplation, loc. 1487-1490
The saints do not get excited about the things that people eat and drink, wear on their bodies, or hang on the walls of their houses. To make conformity
or nonconformity with others in these accidents a matter of life and death is to fill your interior life with confusion and noise. Ignoring all this as indifferent,
the humble man 99 takes whatever there is in the world that helps him to find God and leaves the rest aside.
Thomas Merton, New Seeds of Contemplation, loc. 1493-1498
the greatest humility can be learned from the anguish of keepi:Qg your balance in such a position: of continuing to be yourself without getting tough
about 100 it and without asserting your false self against the false selves of other people.
Thomas Merton, New Seeds of Contemplation, loc. 1510-1513
The "perfection" of the holy one is something that reassures his neighbors by confirming them in their own prejudices, and by enabling them to forget
what is lacking in their own communal morality. It makes them all feel that they are "right," that they are on the right way, and that God is "satisfied" with
their collective way of life. Therefore nothing needs to be changed. But anyone who opposes this situation is wrong. The sanctity of the "saint" is there to
justify the complete elmination of those who are "unholy"-that is, those who do not conform. So too in art, or literature. The "best" poets are those who
happen to succede in a way that Batters our current prejudice about what constitutes good poetry.
Thomas Merton, New Seeds of Contemplation, loc. 1528-1536
To hope is to risk frustration. Therefore, make up your mind to risk frustration. Do not be one of those who, rather than risk failure, never attempts
anything.
Thomas Merton, New Seeds of Contemplation, loc. 1558-1560
You cannot believe in God unless you are capable of questioning the authority of prejudice, even though that prejudice may seem to be religious.
Thomas Merton, New Seeds of Contemplation, loc. 1572-1574
Faith is not blind conformity to a prejudice-a "pre-judgment." It is a decision, a judgment that is fully and deliberately taken in the light of a truth that
cannot be proven.
Thomas Merton, New Seeds of Contemplation, loc. 1574-1576
They wish to force their Jesus upon us, and He is perhaps only a projection of themselves.
Thomas Merton, New Seeds of Contemplation, loc. 1593-1594
IF you want to renounce resentment you have to renounce the shadow self that feels itself menaced by the confusion without which it cannot subsist.
Thomas Merton, New Seeds of Contemplation, loc. 1629-1630
It may be that we are not capable of existing except in a state in which we imagine ourselves to be under domination. In that event, resentment may help
to make the situation acceptable, but it can never make us healthy. It is only a justification, a pretense that we would be free if we could. But what if we

discovered that we are, in fact, already free? IT is not that someone else is preventing you from living happily; you yourself do not know what you want.
Rather than admit this, you pretend that someone is keeping you from exercising your liberty. Who is this? It is you yourself. BuT as long as you pretend
to live in pure autonomy, as your own master, without even a god to rule you, you will inevitably live as the servant of another man or as the alienated
member of an organization.
Thomas Merton, New Seeds of Contemplation, loc. 1637-1645
it is the acceptance of God that makes you free and delivers you from human tyranny, for when you serve Him you are no longer permitted to alienate
your spirit in human servitude.
Thomas Merton, New Seeds of Contemplation, loc. 1646-1648
IF you write for God you will reach many men and bring them joy.
Thomas Merton, New Seeds of Contemplation, loc. 1653-1654
we are all more or less wrong, that we 115 are all at fault, all limited and obstructed by our mixed motives, our self-deception, our greed, our selfrighteousness and our tendency to aggressivity and hypocrisy.
Thomas Merton, New Seeds of Contemplation, loc. 1713-1716
the guilt-ridden thinking that is always too glad to be "wrong'! in everything. This too is an evasion of responsibility,
Thomas Merton, New Seeds of Contemplation, loc. 1731-1732
We have to defend our real rights, because unless we respect our own rights we will certainly not respect the rights of others.
Thomas Merton, New Seeds of Contemplation, loc. 1736-1737
The "cold war" is simply the normal consequence of our corrupt idea of a peace based on a policy of "every man for himself" in ethics, economics and
political life.
Thomas Merton, New Seeds of Contemplation, loc. 1812-1813
So instead of loving what you think is peace, love other men and love God above all. And instead of hating the people you think are warmakers, hate the
appetites and the disorder in your own soul, which are the causes of war.
Thomas Merton, New Seeds of Contemplation, loc. 1814-1817
If you love peace, then hate injustice, hate tyranny, hate greed-but hate these things in yourself, not in another.
Thomas Merton, New Seeds of Contemplation, loc. 1817-1818
HELL is where no one has anything in common with anybody else except the fact that they all hate one another and cannot get away from one another
and from themselves.
Thomas Merton, New Seeds of Contemplation, loc. 1819-1821
others hate what they see in them: and all recognize in one another what they detest in themselves, selfishness and impotence, agony, terror and
despair.
Thomas Merton, New Seeds of Contemplation, loc. 1823-1825
What attracts men to evil acts is not the evil in them but the good that is there, seen under a false aspect and with a distorted perspective.
Thomas Merton, New Seeds of Contemplation, loc. 1846-1847
What attracts men to evil acts is not the evil in them but the good that is there, seen under a false aspect and with a distorted perspective. The good
seen from that angle is only the bait in a trap. When you reach out to take it, the trap is sprung and you are left with disgust, boredom-and hatred.
Thomas Merton, New Seeds of Contemplation, loc. 1846-1849
Sinners are people who hate everything, because their world is necessarily full of betrayal, full of illusion, full of deception. And the greatest sinners are
the most boring people rn: the world because they are also the most bored and the ones who find life most tedious.
Thomas Merton, New Seeds of Contemplation, loc. 1849-1852
You can only believe what you do not know.
Thomas Merton, New Seeds of Contemplation, loc. 1870-1870
Faith is first of all an intellectual assent. It perfects the mind, it does not destroy it. It puts the intellect in possession of Truth which reason cannot grasp
by itself. It gives us certitude concerning God as He is in Himself;
Thomas Merton, New Seeds of Contemplation, loc. 1872-1874
Faith is not expected to give complete satisfaction to the intellect. It leaves the intellect suspended in obscurity, without a light proper to its own mode of
knowing. Yet it does not frustrate the intellect, or deny it, or destroy it. It pacifies it with a conviction which it knows it can accept quite rationally under the
guidance of love.
Thomas Merton, New Seeds of Contemplation, loc. 1882-1885
our reason can tell us nothing about God as He actually is in Himself,
Thomas Merton, New Seeds of Contemplation, loc. 1888-1888
FAITH is primarily an intellectual assent.
Thomas Merton, New Seeds of Contemplation, loc. 1891-1891
Faith terminates not in a statement, not in a formula of words, but in God. If instead of resting in God by faith, we rest simply in the proposition or the
formula, it is small wonder that faith does not lead to contemplation. On the contrary, it leads to anxious hair-splitting arguments, to controversy, to
perplexity and ultimately to hatred and division.
Thomas Merton, New Seeds of Contemplation, loc. 1901-1905

Faith goes beyond words and formulas and brings us the light of God Himself. The importance of the formulas is not that they are ends in themselves,
but that they are means through which God communicates His truth to us. They must be kept clear. They must be clean windows, so that they may not
obscure and hinder the light that comes to us. They must not falsify God's truth. Therefore we must make every effort to believe the right formulas.
Thomas Merton, New Seeds of Contemplation, loc. 1907-1912
The function of faith is not to reduce mystery to rational clarity, but to integrate the unknown and the known together in a living whole, in which we are
more and more able to transcend the limitations of our external self.
Thomas Merton, New Seeds of Contemplation, loc. 2003-2005
faith actually brings all of the unconscious into integration with the rest of our life, but it does so in different ways. What is below us is accepted (not by
any means merely rationalized). It is consented to in so far as it is willed by God. Faith enables us to come to terms with our animal nature and to accept
the task of trying to govern it according to the Divine will, that is, according to love.
Thomas Merton, New Seeds of Contemplation, loc. 2026-2030
The anima is Eve, the animus is Adam. The effect of original sin in us all is that Eve tempts Adam and he yields his reasoned thought to her blind
impulse, and tends hence- forth to be governed by the automatism of passionate reaction, by conditioned reflex, rather than by thought and moral
principle.
Thomas Merton, New Seeds of Contemplation, loc. 2043-2046
The "spiritual life" is then the perfectly balanced life in which the body with its passions and instincts, the mind with its reasoning and its obedience to
principle and the spirit with its passive illumination by the Light and Love of God form one complete man who is in God and with God and from God and
for God.
Thomas Merton, New Seeds of Contemplation, loc. 2056-2060
h can easily be seen that a purely emotional worship, a life of instinct, an orgiastic religion, is no spiritual life. But also, a merely rational life, a life of
conscious thought and rationally directed activity, is not a fully spiritual life. In particular it is a characteristic modern error to reduce man's spirituality to
mere "mentality," and to confine the whole spiritual life purely and simply in the 140 reasoning mind. Then the spiritual life is reduced to a matter of
"thinking"--of verbalizing, rationalizing, etc.
Thomas Merton, New Seeds of Contemplation, loc. 2061-2066
The true spiritual life is a life neither of dionysian orgy nor of apollonian clarity: it transcends both. It is a life of wisdom, a life of sophianic love.
Thomas Merton, New Seeds of Contemplation, loc. 2067-2069
This is one of the chief contradictions that sin has brought into our souls: we have to do violence to ourselves to keep from laboring uselessly for what is
bitter and without joy, and we have to compel ourselves to take what is easy and full of happiness as though it were against our interests, because for us
the line of least resistance leads in the way of greatest hardship and sometimes for us to do what is, in itself, most easy, can be the hardest thing in the
world.
Thomas Merton, New Seeds of Contemplation, loc. 2332-2337
It is the faith and the fidelity of this humble handmaid, "full of grace" that enables her to be the perfect instrument of God, and nothing else but His
instrument.
Thomas Merton, New Seeds of Contemplation, loc. 2469-2471
IT is a tremendous grace, then, and a great privilege when a person living in the world we have to live in 173 suddenly loses his interest in the things that
absorb that world, and discovers in his own soul an appetite for poverty and solitude.
Thomas Merton, New Seeds of Contemplation, loc. 2515-2518
Do not think that you can show your love for Christ by hating those who seem to be His enemies on earth.
Thomas Merton, New Seeds of Contemplation, loc. 2553-2554
To desire God is the most fundamental of all human desires. It is the very root of all our quest for happiness. Even the sinner, who seeks happiness
where it cannot be found, is following a blind, errant desire for God which is not aware of itself.
Thomas Merton, New Seeds of Contemplation, loc. 2644-2647
There is no hope more cruel than the vain hope for a supreme fulfillment that is so misunderstood as to be utterly impossible.
Thomas Merton, New Seeds of Contemplation, loc. 2656-2657
True humility excludes self-consciousness, but false humility intensifies our awareness of ourselves
Thomas Merton, New Seeds of Contemplation, loc. 2737-2738
A humble man can do great things with an uncommon perfection because he is no longer concerned about incidentals, like his own interests and his
own reputation, and therefore he no longer needs to waste his efforts in defending them. For a humble man is not afraid of failure.
Thomas Merton, New Seeds of Contemplation, loc. 2745-2747
Living with other people and learning to lose ourselves in the understanding of their weakness and deficiencies can help us to become true
contemplatives. For there is no better means of getting rid of the rigidity and harshness and coarseness of our ingrained egoism,
Thomas Merton, New Seeds of Contemplation, loc. 2752-2755
Do you think the way tQ sanctity is to lock yourself up with your prayers and your books and the meditations 191 that please and interest your mind, to
protect yourself, with many walls, against people you consider stupid? Do you think the way to contemplation is found in the refusal of activities and
works which are necessary for the good of others but which happen to bore and distract you? Do you imagine that you will discover God by winding
yourself up in a cocoon of spiritual and aesthetic pleasures, instead of renouncing all your tastes and desires and ambitions and satisfactions for the love
of Christ, Who will not even live within you if you cannot find Him in other men? FAR from being essentially opposed to each other, interior contemplation
and external activity are two aspects of the same love of God.

Thomas Merton, New Seeds of Contemplation, loc. 2761-2769


Try to make all your activity bear fruit in the same emptiness and silence and detachment you have found in contemplatiqn.
Thomas Merton, New Seeds of Contemplation, loc. 2774-2775
perfect abandonment to the will of God in 192 things you cannot control, and perfect obedience to Him in everything that depends on your own volition,
so that in all things, in your interior life and in your outward works for God, you desire only one thing, which is the fulfillment of His will. If you do this, your
activity will share the disinterested peace that you are able to find at prayer, and in the simplicity of the things you do men will recognize your
peacefulness and will give glory to God.
Thomas Merton, New Seeds of Contemplation, loc. 2775-2781
the hardships and anguish he has to suffer every day from the burden of his own selfishness, his clumsiness, incompetence and pride will give him a
hunger to be led and advised and directed by somebody else. His own will becomes the source of so much misery and so much darkness that he does
not go to some other man merely to seek light, or wisdom, or counsel : he comes to have a passion for obedience itself and for the renunciation of his
own will and of his own lights. Therefore he does not obey his abbot or his director merely because the commands or the advice given to him seem good
and profitable and intelligent in his own eyes. He does not obey just because he thinks the abbot makes admirable decisions. On the contrary,
sometimes the decisions of his superior seem to be less wise: but with this he is no longer concerned, because he accepts the superior as a mediator
between him and God and rests only in the will of God as it comes to him through the men that have been placed over him by the circumstances of his
vocation.
Thomas Merton, New Seeds of Contemplation, loc. 2793-2804
THE most dangerous man in the world is the contemplative who is guided by nobody. He trusts his own 194 visions. He obeys the attractions of an
interior voice but will not listen to other men. He identifies the will of God with anything that makes him feel, within his own heart, a big, warm, sweet
interior glow. The sweeter and the warmer the feeling is the more he is convinced of his own infallibility. And if the sheer force of his own self-confidence
communicates itself to other people and gives them the impression that he is really a saint, such a man can wreck a whole city or a religious order or
even a nation. The world is covered with scars that have been left in its Hesh by visionaries like these.
Thomas Merton, New Seeds of Contemplation, loc. 2804-2811
Obedience is not the abdication of freedom but its prudent use under certain well-defined conditions.
Thomas Merton, New Seeds of Contemplation, loc. 2856-2857
THE mere ability to choose between good and evil is the lowest limit of freedom, and the only thing that is free about it is the fact that we can still choose
good.
Thomas Merton, New Seeds of Contemplation, loc. 2863-2864
To the extent that you are free to choose evil, you are not free. An evil choice destroys freedom. We can never choose evil as evil: only as an apparent
good.
Thomas Merton, New Seeds of Contemplation, loc. 2865-2866
Only the man who has rejected all evil so completely that he is unable to desire it at all, is truly free.
Thomas Merton, New Seeds of Contemplation, loc. 2874-2875
The kind of distractions that holy people most fear are generally the most harmless of all. But sometimes pious 222 men and women torture themselves
at meditation because they imagine they are "consenting" to the phantasms of a lewd and somewhat idiotic burlesque that is being fabricated in their
imagination without their being able to do a thing to stop it. The chief reason why they suffer is that their hopeless efforts to put a stop to this parade of
images generate a nervous tension which only makes everything a hundred times worse. If they ever had a sense of humor, they have now become so
nervous that it has abandoned them altogether. Yet humor is one of the things that would probably be most helpful at such a time.
Thomas Merton, New Seeds of Contemplation, loc. 3179-3186
paged through many books of meditations, acquired hundreds of new and different devotions and girdled the earth with pilgrimages. Not that all of these
things are not good in themselves: but there are times in the life of a man when they can become an escape, an anodyne, a refuge from the
responsibility of suffering in darkness and obscurity and helplessness, and allowing God to strip us of our false selves and make us into the new men
that we are really meant to be.
Thomas Merton, New Seeds of Contemplation, loc. 3371-3375
THE man who does not permit his spirit to be beaten down and upset by dryness and helplessness, but who lets God lead him peacefully through the
wilderness, and desires no other support or guidance than that of pure faith and trust in God alone, will be brought to the Promised Land.
Thomas Merton, New Seeds of Contemplation, loc. 3405-3408
if meditation and affective prayer 240 are easy, spontaneous and fruitful they should not be given up. But when they have become practically im
possible, or if they simply deaden and exhaust the mind and will, and fill them with disgust, or if they involve them in many distractions, it would be
harmful to force your mind to have precise thoughts and your will to go through a routine of specified acts. When the imagina tion (though it may remain
quite active) gives you no more pleasure and no more fruit, but only tires and up sets you even when it rests on the most attractive of natural or even
spiritual things, it is a sign that perhaps you should give up active meditation. If, at the same time, you find positive peace and derive fruit from rest ing in
a simple and faithful expectation of help from God, it would be better to do that than to persecute your mind and will in a vain effort to beat a few
thoughts and affections out of them.
Thomas Merton, New Seeds of Contemplation, loc. 3431-3441
In fact, his spiritual life will not really begin until he has learned in some measure to get along without the stimulus of emotion.
Thomas Merton, New Seeds of Contemplation, loc. 3495-3497
It is not filth and hunger that make saints, nor even poverty iself, but love of poverty and love of the poor.
Thomas Merton, New Seeds of Contemplation, loc. 3563-3564

Humility implies, first of all, a dedicated acceptance of one's duty in life


Thomas Merton, New Seeds of Contemplation, loc. 3612-3612
ONE of the first things to learn if you want to be a contemplative is how to mind your own business. Nothing is more suspicious, in a man who seems
holy, than an impatient desire to reform other men.
Thomas Merton, New Seeds of Contemplation, loc. 3626-3628
avoid sin and practice virtue is not to be a saint, it is only to be a man, a human being.
Thomas Merton, New Seeds of Contemplation, loc. 3638-3639
the crucial problem of perfection and interior purity is in the renunciation and uprooting of all our unconscious attachments to created things and to our
own will and desires.
Thomas Merton, New Seeds of Contemplation, loc. 3644-3646
Do not look for rest in any pleasure, because you were not created for pleasure: you were created for spiritual JOY. And if you do not know the
difference between pleasure and spiritual joy you have not yet begun to live.
Thomas Merton, New Seeds of Contemplation, loc. 3681-3683
Pleasure is restrained and killed by pain and suffering. Spiritual joy ignores suffering or laughs at it or even e:ll.l'loits it to purify itself of its greatest
obstacle, selfishness.
Thomas Merton, New Seeds of Contemplation, loc. 3689-3690
Sometimes pleasure can be the death of joy, and so the man who has tasted true joy is suspicious of pleasure.
Thomas Merton, New Seeds of Contemplation, loc. 3692-3693
it is a very sad thing when contemplatives look for little more than pleasure in their contemplation. That means that they will waste time and exhaust
themselves in harmful efforts to avoid aridity, difficulty and painas if these things were evils. They lose their peace. And seeking pleasure in their prayer
they make themselves almost incapable of joy.
Thomas Merton, New Seeds of Contemplation, loc. 3701-3704
FICKLENESS and indecision are signs of self-love.
Thomas Merton, New Seeds of Contemplation, loc. 3704-3705
FICKLENESS and indecision are signs of self-love. If you can never make up your mind what God wills for you, but are always veering from one opinion
to another, from one practice to another, from one method to another, it may be an indication that you are trying to get around God's will and do your
own with a quiet conscience.
Thomas Merton, New Seeds of Contemplation, loc. 3704-3708
All sorrow, hardship, difficulty, struggle, pain, unhappiness, and ultimately death itself can be traced to rebellion against God's love for us.
Thomas Merton, New Seeds of Contemplation, loc. 3794-3795
AT no time in the spiritual life is it more necessary to be completely docile and subject to the most delicate movements of God's will and His grace than
when you try to share the knowledge of His love with other men. It is much better to be so diffident that you risk not sharing it with them at all, than to
throw it all away by trying to give it to other people before you have received it yourself.
Thomas Merton, New Seeds of Contemplation, loc. 3836-3840
It is a great mistake to confuse the person (the spiritual and hidden self, united with God) and the ego, the exterior, empirical self, the psychological
individuality who forms a kind of mask for the inner and hidden self.
Thomas Merton, New Seeds of Contemplation, loc. 3979-3981
It is a great mistake to confuse the person (the spiritual and hidden self, united with God) and the ego, the exterior, empirical self, the psychological
individuality who forms a kind of mask for the inner and hidden self. This outer self is nothing but an evanescent shadow. Its biography and its existence
both end together at death. 279 Of the inmost self, there is neither biography nor end.
Thomas Merton, New Seeds of Contemplation, loc. 3979-3983
the inner self is not a part of us, it is all of us. It is our whole reality. Whatever is added to it is fortuitous, transient, and inconsequential.
Thomas Merton, New Seeds of Contemplation, loc. 3990-3992
our true self, is hidden in what appears to us to be nothingness and void.
Thomas Merton, New Seeds of Contemplation, loc. 4012-4013
the way to reality is the way of humility which brings us to reject the illusory self and accept the "empty" self that is "nothing" in our own eyes and in the
eyes of men, but is our true reality in the eyes of God: fo this 281 reality is "in God" and "with Him" and belongs entirely to Him.
Thomas Merton, New Seeds of Contemplation, loc. 4015-4019
The more we persist in misunderstanding the phenomena of life, the more we analyze them out into strange finalities and complex purposes of our own,
the more we involve ourselves in sadness, absurdity and despair. But it does not matter much, becanse no despair of ours can alter the reality of things,
or stain the joy of the cosmic dance which is always there.
Thomas Merton, New Seeds of Contemplation, loc. 4236-4240
we are invited to forget ourselves on purpose, cast our awful solemnity to the winds and join in the general dance.
Thomas Merton, New Seeds of Contemplation, loc. 4241-4242

No Man Is an Island, Thomas Merton

No matter how ruined man and his world may seem to be, and no matter how terrible man's despair may become, as long as he continues to be a man
his very humanity continues to tell him that life has a meaning.
Thomas Merton, No Man Is an Island, loc. 62-64
our purpose in life is to discover this meaning, and live according to it. We have, therefore, something to live for.
Thomas Merton, No Man Is an Island, loc. 68-69
First of all, although men have a common destiny, each individual also has to work out his own personal salvation for himself in fear and trembling.
Thomas Merton, No Man Is an Island, loc. 71-72
We learn to live by living together with others, and by living like thema
Thomas Merton, No Man Is an Island, loc. 78-78
The false prophet will accept any answer, provided that it is his own, provided it is not the answer of the herd.
Thomas Merton, No Man Is an Island, loc. 95-95
What every man looks for in life is his own salvation and the salvation of the men he lives with. By salvation I mean first of all the full discovery of who he
himself really is. Then I mean something of the fulfillment of his own God-given powers, in the love of others and of God. I mean also the discovery that
he cannot find himself in himself alone, but that he must find himself in and through others. Ultimately, these propositions are summed up in two lines of
the Gospel: "If any man would save his life, he must lose it," and, "Love one another as I have loved you." It is also contained in another saying from St.
Paul: "We are all members one of another."
Thomas Merton, No Man Is an Island, loc. 108-113

Obras Completas, San Josemaria Esriva de Balaguer


No desprecies las cosas pequeas, porque en el continuo ejercicio de negar y negarte en esas cosas -que nunca son futilidades, ni naderasfortalecers, virilizars, con la gracia de Dios, tu voluntad, para ser muy seor de ti mismo,
San Josemaria Esriva de Balaguer, Obras Completas, loc. 100-101

Orthodoxy (Chesterton, G. K., Gilbert Keith)


I wish to set forth my faith as particularly answering this double spiritual need, the need for that mixture of the familiar and the unfamiliar which
Christendom has rightly named romance.
Gilbert Keith), Orthodoxy (Chesterton, G. K., pg. 4, loc. 34-35
nearly all people I have ever met in this western society in which I live would agree to the general proposition that we need this life of practical romance;
the combination of something that is strange with something that is secure.
Gilbert Keith), Orthodoxy (Chesterton, G. K., pg. 5, loc. 41-42
We need so to view the world as to combine an idea of wonder and an idea of welcome.
Gilbert Keith), Orthodoxy (Chesterton, G. K., pg. 5, loc. 42-43
In short, oddities only strike ordinary people. Oddities do not strike odd people. This is why ordinary people have a much more exciting time; while odd
people are always complaining of the dulness of life.
Gilbert Keith), Orthodoxy (Chesterton, G. K., pg. 11, loc. 117-118
what actually is the chief mark and element of insanity; we may say in summary that it is reason used without root, reason in the void.
Gilbert Keith), Orthodoxy (Chesterton, G. K., pg. 22, loc. 300-301
The modern world is full of the old Christian virtues gone mad. The virtues have gone mad because they have been isolated from each other and are
wandering alone.
Gilbert Keith), Orthodoxy (Chesterton, G. K., pg. 26, loc. 340-341
A man was meant to be doubtful about himself, but undoubting about the truth; this has been exactly reversed. Nowadays the part of a man that a man
does assert is exactly the part he ought not to assert--himself. The part he doubts is exactly the part he ought not to doubt--the Divine Reason.
Gilbert Keith), Orthodoxy (Chesterton, G. K., pg. 27, loc. 358-360

People's Pops, Nathalie Jordi


organic cane sugar.
Nathalie Jordi, People's Pops, loc. 147-147
dehydrated cane syrup
Nathalie Jordi, People's Pops, loc. 148-148
The basic simple syrup recipe is cup (5 fl oz) water + cup (5 oz) sugar = 1 cup (8 fl oz) simple syrup.
Nathalie Jordi, People's Pops, loc. 150-151
62.5 percent
Nathalie Jordi, People's Pops, loc. 152-152
So, for example, if you want to end up with 1 cups simple syrup, combine cup water (1 cups x .625) with cup sugar (1 cups x .625).
Nathalie Jordi, People's Pops, loc. 152-153

properly infuse an herb or a spice into simple syrup, about 15 percent of the syrup evaporates,
Nathalie Jordi, People's Pops, loc. 156-157
Lemon juice or other acidic ingredients will somewhat offset excessive sweetness,
Nathalie Jordi, People's Pops, loc. 160-160
youll want your mixtures to taste slightly too sweet, because their sweetness will be dulled when the mixture is frozen.
Nathalie Jordi, People's Pops, loc. 161-161
too much sugar (or alcohol) in your pops will keep them from freezing.
Nathalie Jordi, People's Pops, loc. 162-162
Plain and infused simple syrups last for weeks, or even months.
Nathalie Jordi, People's Pops, loc. 170-170
Add any spices before the mixture starts to simmer; add any herbs only after youve turned off the heat.
Nathalie Jordi, People's Pops, loc. 176-176
avoid composing a pop with more than 20 percent booze, or it wont freeze well
Nathalie Jordi, People's Pops, loc. 181-181
use a 1-quart Pyrex measuring cup with a pouring spout.
Nathalie Jordi, People's Pops, loc. 188-189
Always taste before you pour the pops into the molds
Nathalie Jordi, People's Pops, loc. 204-204
hypercooled alcohol bath
Nathalie Jordi, People's Pops, loc. 213-213
fast-freeze home pop maker like the one made by Zoku,
Nathalie Jordi, People's Pops, loc. 215-215
faster the mixture freezes the smaller the ice crystals will be, which leads to a
Nathalie Jordi, People's Pops, loc. 216-216
creamier texture and a longer shelf life,
Nathalie Jordi, People's Pops, loc. 216-216
leave a small space, approximately inch,
Nathalie Jordi, People's Pops, loc. 218-219
Hold it in the water for a few seconds and then tug carefully on the stick. If the pop doesnt come out easily, it needs to be submerged again.
Nathalie Jordi, People's Pops, loc. 228-229
Store the pops in small, airtight resealable plastic bags in the freezer.
Nathalie Jordi, People's Pops, loc. 230-231
pops will keep for months.
Nathalie Jordi, People's Pops, loc. 233-233
serve pops at a party, youll have to keep them cold all the way from the freezer to the eater.
Nathalie Jordi, People's Pops, loc. 237-237
dry ice: 5 pounds of it should keep the pops frozen for a couple of hours.
Nathalie Jordi, People's Pops, loc. 237-238
begin the season by using frozen fruit.
Nathalie Jordi, People's Pops, loc. 260-261
careful, however, that the fruit itself doesnt get wet.
Nathalie Jordi, People's Pops, loc. 264-264

Poesa (Spanish Edition), San Juan de la Cruz


Gozmonos Amado: y vmonos a ver en tu hermosura al monte y al collado, do mana el agua pura: entremos ms adentro en la espesura.
San Juan de la Cruz, Poesa (Spanish Edition), loc. 141-144
Gozmonos Amado: y vmonos a ver en tu hermosura al monte y al collado, do mana el agua pura: entremos ms adentro en la espesura. 180 37 Y
luego a las subidas cavernas de la piedra nos yremos, que estn bien escondidas, y all nos entraremos, y el mosto de granadas gustaremos. 185 38
All me mostraras, aquello que mi alma pretenda; y luego me daras all, tu vida ma, aquello que me diste el otro da. 190 39 El aspirar de el ayre, el
canto de la dulce filomena, el soto y su donayre en la noche serena con llama que consume y no da pena. 195
San Juan de la Cruz, Poesa (Spanish Edition), loc. 141-155

Entrme donde no supe y quedme no sabiendo, toda ciencia transcendiendo.


San Juan de la Cruz, Poesa (Spanish Edition), loc. 209-210
Este saber no sabiendo es de tan alto poder 40 que los sabios arguyendo jams le pueden vencer, que no llega su saber a no entender entendiendo,
toda sciencia trascendiendo. 45
San Juan de la Cruz, Poesa (Spanish Edition), loc. 235-239
Vivo sin vivir en m y de tal manera espero que muero porque no muero.
San Juan de la Cruz, Poesa (Spanish Edition), loc. 249-251
Qu muerte abr que se yguale a mi vivir lastimero, 30 pues si ms vivo ms muero?
San Juan de la Cruz, Poesa (Spanish Edition), loc. 269-270
O mi Dios! qundo ser quando yo diga de vero: vivo ya porque no muero?
San Juan de la Cruz, Poesa (Spanish Edition), loc. 288-289
No llora por averle amor llagado 5 que no se pena en veerse as affligido, aunque en el coran est herido, mas llora por pensar que est olbidado.
San Juan de la Cruz, Poesa (Spanish Edition), loc. 414-416
En los amores perfectos 15 esta ley se requera, que se haga semejante el amante a quien quera que la mayor semejana ms deleite contena; 20
San Juan de la Cruz, Poesa (Spanish Edition), loc. 580-583

Postsingular, Rudy Rucker


The death was an accident; Jeff and his friend were launching a model rocket. But deep down, Jeff thinks it was his fault. And ever since then, hes been
wanting to find a way to bring reality under control. Thats what the nants are really for. Making a virtual world. Not for medicine.
Rudy Rucker, Postsingular, loc. 133-135
Chu acted as if ordinary life were just another Web site, a rather dull one.
Rudy Rucker, Postsingular, loc. 149-150
Webeyes also acted as cameras; you could transmit whatever you saw. Along with earbud speakers, throat mikes, and motion sensors, the webeyes
were making cyberspace into an integral part of the natural world.
Rudy Rucker, Postsingular, loc. 349-350
Thuy was working on her own metanovel, an as-yet-untitled combine of words, links, video clips, images, and soundsshe meant for it to be a bit like a
movie that a user could inhabit, the user coming to feel from the inside how it was to be Thuy or, rather, how it was to be a version of Thuy leading a
more tightly plotted and suspenseful life.
Rudy Rucker, Postsingular, loc. 1027-1030
For Grandmaster Green Flash, any activity other than total ecstasy was a meaningless uptight social game. And now Grandmaster Green Flash was
dead on the sidewalk, his skin splotched with diamondglitter paisley run amok. Hed let himself get too far out of the loop; hed stopped eating and
drinking, and then hed even let go of breathing. His face was frozen in a triumphant, terrifying grin.
Rudy Rucker, Postsingular, loc. 1624-1626
Arts the way to know what you dont.
Rudy Rucker, Postsingular, loc. 1942-1942

Principal Doctrines, Epicurus


3. The magnitude of pleasure reaches its limit in the removal of all pain.
Epicurus, Principal Doctrines, loc. 8-9
5. It is impossible to live a pleasant life without living wisely and well and justly, and it is impossible to live wisely and well and justly without living
pleasantly. Whenever any one of these is lacking, when, for instance, the person is not able to live wisely, though he lives well and justly, it is impossible
for him to live a pleasant
Epicurus, Principal Doctrines, loc. 13-15
8. No pleasure is in itself evil, but the things which produce certain pleasures entail annoyances many times greater than the pleasures themselves.
Epicurus, Principal Doctrines, loc. 19-20
21. He who understands the limits of life knows how easy it is to procure enough to remove the pain of want and make the whole of life complete and
perfect. Hence he has no longer any need of things which are not to be won save by labor and conflict.
Epicurus, Principal Doctrines, loc. 47-48
23. If you fight against all your sensations, you will have no standard to which to refer, and thus no means of judging even those judgments which you
pronounce false.
Epicurus, Principal Doctrines, loc. 51-52
24. If you reject absolutely any single sensation without stopping to discriminate with respect to that which awaits confirmation between matter of opinion
and that which is already present, whether in sensation or in feelings or in any immediate perception of the mind, you will throw into confusion even the
rest of your sensations by your groundless belief and so you will be rejecting the standard of truth altogether. If in your ideas based upon opinion you
hastily affirm as true all that awaits confirmation as well as that which does not, you will not escape error, as you will be maintaining complete ambiguity
whenever it is a case of judging between right and wrong opinion.
Epicurus, Principal Doctrines, loc. 52-57

26. All such desires as lead to no pain when they remain ungratified are unnecessary, and the longing is easily got rid of, when the thing desired is
difficult to procure or when the desires seem likely to produce harm.
Epicurus, Principal Doctrines, loc. 59-61
27. Of all the means which are procured by wisdom to ensure happiness throughout the whole of life, by far the most important is the acquisition of
friends.
Epicurus, Principal Doctrines, loc. 61-62
29. Of our desires some are natural and necessary others are natural, but not necessary; others, again, are neither natural nor necessary, but are due to
illusory opinion.
Epicurus, Principal Doctrines, loc. 65-66
30. Those natural desires which entail no pain when not gratified, though their objects are vehemently pursued, are also due to illusory opinion; and
when they are not got rid of, it is not because of their own nature, but because of the persons illusory opinion.
Epicurus, Principal Doctrines, loc. 66-68
40. Those who were best able to provide themselves with the means of security against their neighbors, being thus in possession of the surest
guarantee, passed the most agreeable life in each others society; and their enjoyment of the fullest intimacy was such that, if one of them died before
his time, the survivors did not mourn his death as if it called for sympathy.
Epicurus, Principal Doctrines, loc. 90-93

Quality of death Ranking


Death, although inevitable, is distressing to contemplate and in many cultures is taboo.
Quality of death Ranking, pg. 6
spice and palliative care annually (including family and carers who need help and assistance in caring), less than 8% of those in need access it. Few
nations, i
Quality of death Ranking, pg. 6
carers who need help and assistance in caring), less than 8% of those in need access it. Few nations, i
Quality of death Ranking, pg. 6
carers who need help and assistance in caring), less than 8% of those in need access it. Few nations, i
Quality of death Ranking, pg. 6
Institutions
Quality of death Ranking, pg. 6
rarely included in healthcare education curricula.
Quality of death Ranking, pg. 6
that specialise in giving palliative and end-of-life care are often not part of national healthcare systems, and many rely on volunteer or charitable status.
Quality of death Ranking, pg. 7
The result of this state of affairs is an incalculable surfeit of suffering, not just for those about to die, but also for their loved ones. Clearly, the deeper
inclusion of palliative care into broader health policy, and the improvement of standards of end-of-life careraising the quality of deathwill also yield
significant gains for humanitys quality of life
Quality of death Ranking, pg. 7

Questionable Practices, Eileen Gunn


I think he was more interested in doing something that would make a good story than he was in gettiing a cup of coffee.
Eileen Gunn, Questionable Practices, loc. 12-13

Quiet: The power of introverts in a world that can't stop talking, Susan Cain
Introverts often work more slowly and deliberately. They like to focus on one task at a time and can have mighty powers of concentration. Theyre
relatively immune to the lures of wealth and fame.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 294-295
Introverts, in contrast, may have strong social skills and enjoy parties and business meetings, but after a while wish they were home in their pajamas.
They prefer to devote their social energies to close friends, colleagues, and family. They listen more than they talk, think before they speak, and often
feel as if they express themselves better in writing than in conversation. They tend to dislike conflict. Many have a horror of small talk, but enjoy deep
discussions.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 299-302
We actually have schools for self-expression and self-development, although we seem usually to mean the expression and development of the
personality of a successful real estate agent.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 584-585
prepare a face to meet the faces that you meetseems
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 590-590

He prefers to contribute only when he believes he has something insightful to add, or honest-to-God disagrees with someone.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 839-840
if we act out of character by convincing ourselves that our pseudo-self is real, we can eventually burn out without even knowing why.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 3482-3483
the best way to act out of character is to stay as true to yourself as you possibly canstarting
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 3636-3637
the best way to act out of character is to stay as true to yourself as you possibly canstarting by creating as many restorative niches as possible in
your daily life. Restorative niche is Professor Littles term for the place you go when you want to return to your true self.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 3636-3638
But the catharsis hypothesis is a mytha plausible one, an elegant one, but a myth nonetheless. Scores of studies have shown that venting doesnt
soothe anger; it fuels it.
Susan Cain, Quiet: The power of introverts in a world that can't stop talking, loc. 3880-3881

Save the Cat, Blake Snyder


Joseph Campbell's work. Hero With A Thousand Faces remains the best book about storytelling ever.
Blake Snyder, Save the Cat, loc. 39-40
liking the person we go on a journey with is the single most important element in drawing us into the story.
Blake Snyder, Save the Cat, loc. 88-88
The number one thing a good logline must have, the single most important element, is: irony.
Blake Snyder, Save the Cat, loc. 188-188
The second most important element that a good logline has is that you must be able to see a whole movie in it.
Blake Snyder, Save the Cat, loc. 205-205
The point is that a good logline, in addition to pulling you in, has to offer the promise of more.
Blake Snyder, Save the Cat, loc. 210-211
If you don't have the logline, maybe you should rethink your whole movie.
Blake Snyder, Save the Cat, loc. 221-221
Along with a good "What is it?" a movie must have a clear sense of what it's about and who it's for. Its tone, potential, the dilemma of its characters, and
the type of characters they are, should be easy to understand and compelling. In order to better create a good "What is it?" the spec screenwriter must
be able to tell a good one-line or logline a one- or two-sentence grabber that tells us everything. It must satisfy four basic elements to be effective: 1.
Irony. It must be in some way ironic and emotionally involving a dramatic situation that is like an itch you have to scratch. 2.A compelling mental
picture. It must bloom in your mind when you hear it. A whole movie must be implied, often including a time frame. 3.Audience and cost. It must
demarcate the tone, the target audience, and the sense of cost, so buyers will know if it can make a profit. 4.A killer title. The one-two punch of a good
logline must include a great title, one that "says what it is" and does so in a clever way.
Blake Snyder, Save the Cat, loc. 341-350
"Give me the same thing... only different!"
Blake Snyder, Save the Cat, loc. 386-387

Sex, Drugs, and Cocoa Puffs, Chuck Klosterman


Real people are actively trying to live like fake people, so real people are no less fake.
Chuck Klosterman, Sex, Drugs, and Cocoa Puffs, pg. 10, loc. 152-152
Woody Allen changed everything. Woody Allen made it acceptable for beautiful women to sleep with nerdy, be spectacled goofballs; all we need to do is
fabricate the illusion of intellectual humor, and we somehow have a chance.
Chuck Klosterman, Sex, Drugs, and Cocoa Puffs, pg. 11, loc. 162-163

Shadow and Claw, Gene Wolfe


I could not endure to think that I had become a man so different from the boy I had been.
Gene Wolfe, Shadow and Claw, loc. 517-517
All love that which they destroy.
Gene Wolfe, Shadow and Claw, loc. 533-533
Before I had so much as opened any of the other volumes, I felt that pressure of time that is perhaps the surest indication we have left childhood behind.
Gene Wolfe, Shadow and Claw, loc. 888-889
Don't be nervous about being nervous, if you see what I mean."
Gene Wolfe, Shadow and Claw, loc. 1161-1162
"Very strong. Aren't you strong enough to master reality, even for a little while?"
Gene Wolfe, Shadow and Claw, loc. 1265-1265

The pain had been too pleasurable, the pleasure too painful; so that I feared that in time my mind would no longer be the thing I knew.
Gene Wolfe, Shadow and Claw, loc. 1280-1281
Men are said to desire women, Severian. Why do they despise the women they obtain?" "I don't believe all do, Chatelaine."
Gene Wolfe, Shadow and Claw, loc. 1348-1349
You dream; but were you to wake from your waking, I would be there.
Gene Wolfe, Shadow and Claw, loc. 1912-1912
the Autarch had demonstrated that he chose his active life by an act of will, and not because of the seductions of the world.
Gene Wolfe, Shadow and Claw, loc. 2161-2162
"So dying doesn't bother you that's refreshing."
Gene Wolfe, Shadow and Claw, loc. 2217-2217
She possessed the hopeful, hopeless courage of the poor, which is perhaps the most appealing of all human qualities; and I rejoiced in the flaws that
made her more real to me.
Gene Wolfe, Shadow and Claw, loc. 2363-2364
When the world is horrible, then thoughts are high, full of grace and greatness."
Gene Wolfe, Shadow and Claw, loc. 2942-2942
thoughts of grace and greatness, though I suppose that is a kind of beauty. Let me show you." She lifted my hand and slipping it inside her rags pressed
it to her right breast. I could feel the nipple, as firm as a cherry, and the warmth of the gentle mound beneath it, delicate, feather-soft and alive with
racing blood. "Now," she said, "what are your thoughts? If I have made the external world sweet to you, aren't they less than they were?"
Gene Wolfe, Shadow and Claw, loc. 2948-2951
By the use of the Ianguage of sorrow I had for the time being obliterated my sorrow - so powerful is the charm of words, which for us reduces to
manageable entities all the passions that would otherwise madden and destroy us.
Gene Wolfe, Shadow and Claw, loc. 3024-3025
If we desire a woman, we soon come to love her for her condescension in submitting to us (this, indeed, had been the original foundation of my love for
Thecla), and since if we desire her she always submits in imagination at least, some element of love is ever present. On the other hand, if we love her,
we soon come to desire her, since attraction is one of the attributes a woman should possess, and we cannot bear to think she is without any of them; in
this way men come to desire even women whose legs are locked in paralysis, and women to desire those men who are impotent save with men like
themselves.
Gene Wolfe, Shadow and Claw, loc. 3238-3242
I think it is in this that we find the real difference between those women to whom if we are to remain men we must offer our lives, and those who (again if we are to remain men) we must overpower and outwit if we can, and use as we never would a beast: that the second will never permit us to give them
what we give the first.
Gene Wolfe, Shadow and Claw, loc. 3247-3249
The way they do think is hard to follow, but that doesn't mean it's clear, or deep."
Gene Wolfe, Shadow and Claw, loc. 3435-3436
Neither of us had much to say other than that we would be utterly alone save for the other. Our hands spoke of that, clasping each other tightly.
Gene Wolfe, Shadow and Claw, loc. 3595-3596
the pleasure I would have had in abstinence would then have been at least as great (as I thought) as I would have had in possession, with the additional
pleasure of knowing that on the next night she would feel the more obliged because I had spared her.
Gene Wolfe, Shadow and Claw, loc. 3607-3609
am wise now, if not much older, and I know it is better to have all things, high and low, than to have the high only.
Gene Wolfe, Shadow and Claw, loc. 3643-3644
The body is a colony of cells (I used to think of our oubliette when Master Palaemon said that). Divided into two major parts, it perishes. But there is no
reason to mourn the destruction of a colony of cells: such a colony dies each time a loaf of bread goes into the oven. If a man is no more than such a
colony, a man is nothing; but we know instinctively that a man is more. What happens, then, to that part that is more?
Gene Wolfe, Shadow and Claw, loc. 3645-3648
Silly old women believe the Panjudicator punishes us with defeats and rewards us with victory: I felt I had been given more reward than I desired.
Gene Wolfe, Shadow and Claw, loc. 3681-3682
"Which is highest, Severian?" "The last, Master?" "You mean attachment to an abstraction conceived as including the body of electors, other bodies
giving rise to them, and numerous other elements, largely ideal?" "Yes, Master." "Of what kind, Severian, is your own attachment to the Divine Entity?" I
said nothing. It may have been that I was thinking; but if so, my mind was too much filled with sleep to be conscious of its thought. Instead, I became
profoundly aware of my physical surroundings. The sky above my face in all its grandeur seemed to have been made solely for my benefit, and to be
presented for my inspection now. I lay upon the ground as upon a woman, and the very air that surrounded me seemed a thing as admirable as crystal
and as fluid as wine. "Answer me, Severian." "The first, if I have any." "To the person of the monarch?" "Yes, because there is no succession." "The
animal that rests beside you now would die for you. Of what kind is his attachment to you?" "The first?" There was no one there.
Gene Wolfe, Shadow and Claw, loc. 3965-3975

Snoop: What Your Stuff Says About You, Sam Gosling

Tattoos are usually regarded as classic other-directed identity claims. Not only do they proclaim a particular value or attitude or allegiance, the
permanence of tattoos signals that the wearer anticipates a continued commitment to that value-you
Sam Gosling, Snoop: What Your Stuff Says About You, loc. 192-93
occupant's self-view-because this could reflect less of a struggle between inner and outer selves.
Sam Gosling, Snoop: What Your Stuff Says About You, loc. 222-23
Unlike many students who find a perverse joy in the frugal life and nurture an almost puritanical suspicion toward anything giving a whiff of selfindulgence, Duncan took pleasure in pampering himself;
Sam Gosling, Snoop: What Your Stuff Says About You, loc. 257-58
Unseasonableness is an inopportune attitude to those we meet. The Unseasonable Man is the sort of person who comes to confide in you when you
are busy. He serenades his mistress when she is ill. He asks a man to act as his guarantor when the man has just lost by standing surety for someone
else. He comes to court as a witness when the case is over. At a wedding he inveighs against women. He proposes a walk to someone who has just
arrived after a long journey. He brings a higher bidder to a tradesman who has just concluded a bargain. He will get up and tell a long story to people
who have already heard it and know it by heart. He is eager to offer services which are not wanted but which cannot be refused with politeness. If he is
present at arbitration, he stirs up dissension between the two parties. When he begins to dance, he catches hold of someone who is not yet drunk.
Sam Gosling, Snoop: What Your Stuff Says About You, loc. 403-9

Steal Like an Artist: 10 Things Nobody Told You About Being Creative, Austin Kleon
Everything that needs to be said has already been said. But, since no one was listening, everything must be said again.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 50-51
If were free from the burden of trying to be completely original, we can stop trying to make something out of nothing, and we can embrace influence
instead of running away from it.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 51-53
We are shaped and fashioned by what we love.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 67-68
First, you have to figure out who to copy. Second, you have to figure out what to copy.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 169-169
The best advice is not to write what you know, its to write what you like. Write the kind of story you like bestwrite the story you want to read.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 218-219
The manifesto is this: Draw the art you want to see, start the business you want to run, play the music you want to hear, write the books you want to
read, build the products you want to usedo the work you want to see done.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 229-231
The computer brings out the uptight perfectionist in uswe start editing ideas before we have them.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 264-265
he stays away from the computer until hes done most of the thinking for his strips, because once the computer is involved, things are on an inevitable
path to being finished. Whereas in my sketchbook the possibilities are endless.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 265-266
Thats how I try to do all my work now. I have two desks in my officeone is analog and one is digital.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 272-272
Practice productive procrastination.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 289-290
If youre out of ideas, wash the dishes. Take a really long walk. Stare at a spot on the wall for as long as you can. As the artist Maira Kalman says,
Avoiding work is the way to focus my mind.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 293-295
If you have two or three real passions, dont feel like you have to pick and choose between them. Dont discard. Keep all your passions in your life.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 297-298
The thing is, you can cut off a couple passions and only focus on one, but after a while, youll start to feel phantom limb pain.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 305-306
Its so important to have a hobby. A hobby is something creative thats just for you. You dont try to make money or get famous off it, you just do it
because it makes you happy. A hobby is something that gives but doesnt take.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 312-314
Dont throw any of yourself away.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 316-316
Establishing and keeping a routine can be even more important than having a lot of time.
Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 501-502

when it comes to creative work, limitations mean freedom.


Austin Kleon, Steal Like an Artist: 10 Things Nobody Told You About Being Creative, loc. 551-551

Stuff Compulsive Hoarding and the Meaning of Things, roberto.andonie@gmail.com


The chronic savers we studied were highly perfectionistic and indecisive, having trouble processing information quickly enough to feel comfortable
making decisions. They acquired things wherever they went, and every day they carried lots of things with them"just in case"
roberto.andonie@gmail.com, Stuff Compulsive Hoarding and the Meaning of Things, loc. 150-52
Some theorists have posited that people with hoarding tendencies form attachments to possessions instead of people.
roberto.andonie@gmail.com, Stuff Compulsive Hoarding and the Meaning of Things, loc. 237-38
Of course, she preferred to stay clean, but getting dirty allowed her to carry on a relatively normal life. In fact, her dirty state was what most of us
consider normal.
roberto.andonie@gmail.com, Stuff Compulsive Hoarding and the Meaning of Things, loc. 333-34

Super Sad True Love Story: A Novel, Gary Shteyngart


in her eyes I saw the familiar anger of an adult suddenly dragged back into childhood.
Gary Shteyngart, Super Sad True Love Story: A Novel, loc. 315
We had absent fathers, who sometimes were not absent enough.
Gary Shteyngart, Super Sad True Love Story: A Novel, loc. 1481
Lenny! I said aloud. You are not going to screw this up. Youve been given a chance to help the most beautiful woman in the world. You must be good,
Lenny. You must not think of yourself at all. Only of this little creature before you. Then you will be helped in turn. If you dont pull this off, if you hurt this
poor girl in any way, you will not be worthy of immortality. But if you harness her warm little body to yours and make her smile, if you show her that adult
love can overcome childhood pain, then both of you will be shown the kingdom.
Gary Shteyngart, Super Sad True Love Story: A Novel, loc. 1593-97

Notes: 1) disfuncional. codependiente.


He was saddened by life, by the endless progression from one source of pain to another, but not more than most.
Gary Shteyngart, Super Sad True Love Story: A Novel, loc. 1997-98

Notes: 1) y yo que creo que todos la tienen mejor


Because in her anger and anxiety there was familiarity and relief.
Gary Shteyngart, Super Sad True Love Story: A Novel, loc. 2640
Accept your thoughts! Accept your desires! Accept the truth! And if there is more than one truth, then learn to do the difficult worklearn to choose.
Gary Shteyngart, Super Sad True Love Story: A Novel, loc. 3062-63
the mechanicals of our brains were constantly changing and over time we were transforming into entirely different people.
Gary Shteyngart, Super Sad True Love Story: A Novel, loc. 3113-14
If only he knew how unhappy she was.
Gary Shteyngart, Super Sad True Love Story: A Novel, loc. 3488
Because where my parents are from, openness can also mean weakness, an invitation to pounce.
Gary Shteyngart, Super Sad True Love Story: A Novel, loc. 4680-81
I was so thankful to her that I wanted to cause her just a tiny bit of harm and then to beg for forgiveness. I wanted to be wrong in front of her, because
she too should feel the high morality of being right.
Gary Shteyngart, Super Sad True Love Story: A Novel, loc. 4974-75
The truly powerful dont need to be ranked.
Gary Shteyngart, Super Sad True Love Story: A Novel, loc. 5108
But someday youll have children too, Lenny. And when you do youll stop worrying about your parents dying so much. Why, Missus Nettie?
Because your children will become your life. For a moment at least, that made sense. I could feel the presence of another, someone even younger than
myself, a kind of prototypical Eunice person, and the fear of parental death was transferred upon her shoulders.
Gary Shteyngart, Super Sad True Love Story: A Novel, loc. 5208-12

Notes: 1) horror.

Swann's Way, Marcel Proust


perhaps, while I was asleep I had returned without the least effort to an earlier stage in my life, now for ever outgrown; and had come under the thrall of
one of my childish terrors,
Marcel Proust, Swann's Way, loc. 26-27
And to see her look displeased destroyed all the sense of tranquillity she had brought me a moment before,
Marcel Proust, Swann's Way, loc. 179-180

Sword and Citadel, Gene Wolfe


there is nothing stranger than to explore a city wholly different from all those one knows, since to do so is to explore a second and unsuspected self.
Gene Wolfe, Sword and Citadel, loc. 152-153
All of us, I suppose, when we think we are talking most intimately to someone else, are actually addressing an image we have of the person to whom we
believe we speak. But
Gene Wolfe, Sword and Citadel, loc. 936-937
"You think whatever is wrong with you is contagious, then?" She laughed again. "Yes, but you have it already. You caught it from your mother. Death.
Gene Wolfe, Sword and Citadel, loc. 965-966
I realized that I had been trying to steer the conversation away from it. I had a premonition that it would be something quite meaningless to me, to which
Dorcas would attach great meaning, as madmen do who believe the tracks of worms beneath the bark of fallen trees to be a supernatural script.
Gene Wolfe, Sword and Citadel, loc. 968-970
"There is something in all of us that has always been dead," I said. "If only because we know that eventually we will die. All of us except the smallest
children."
Gene Wolfe, Sword and Citadel, loc. 1022-1023
"I'm going to go back, Severian. I know that now, and that's what I've been trying to tell you. I have to go back and find out who I was and where I lived
and what happened to' me. I know you can't go with me" I nodded. "And I'm not asking you to. I don't even want you to. I love you, but you are another
death, a death that has stayed with me and befriended me as the old death in the lake did, but death all the same. I don't want to take death with me
when I go to look for my life."
Gene Wolfe, Sword and Citadel, loc. 1023-1027
"And at last taking a new lover becomes a habit, a way of pushing back the days and showing yourself that all your life has not run between your fingers
already, showing yourself that you are still young enough
Gene Wolfe, Sword and Citadel, loc. 1111-1112
I knew that even as the wreck of Thecla's neural chemistry had been fixed in the nuclei of certain of my own frontal cells by a secretion distilled from the
organs of just such a creature, so the man and his daughter haunted the dim thicket of the beast's brain and believed they lived; but what that ghost of
life might be, what dreams and desires might enter it, I could not guess.
Gene Wolfe, Sword and Citadel, loc. 1594-1597
"Because they are no longer human beings, as I told you. A dog is born a dog and a bird is born a bird, but to become a human being is an
achievementyou have to think about it.
Gene Wolfe, Sword and Citadel, loc. 1730-1731
My own training was in what may be called the most fundamental of the applied sciences; and I know from it that the progress of science depends much
less upon either theoretical considerations or systematic investigation than is commonly believed, but rather on the transmittal of reliable information,
gained by chance or insight, from one set of men to their successors.
Gene Wolfe, Sword and Citadel, loc. 2258-2260
I had seen one miracle fail, I had witnessed another; and even a seemingly purposeless miracle is an inexhaustible source of hope, because it proves to
us that since we do not understand everything, our defeatsso much more numerous than our few and empty victoriesmay be equally specious.
Gene Wolfe, Sword and Citadel, loc. 2474-2476
I believe rather that when I was alone I felt I had in some fashion lost my individuality; to the thrush and the rabbit I had been not Severian, but Man. The
many people who like to be utterly alone, and particularly to be utterly alone in a wilderness, do so, I believe, because they enjoy playing that part. But I
wanted to be a particular person again,
Gene Wolfe, Sword and Citadel, loc. 2774-2777
Though I knew my confusion was only the result of fatigue, hunger, and the light, I felt the fear that has always come upon me on the many occasions of
my life when some small incident has made me aware of an incipient insanity.
Gene Wolfe, Sword and Citadel, loc. 2802-2803
If Thecla had symbolized love of which I felt myself unworthy, as I know now that she did, then did her symbolic force disappear when I locked the door
of her cell behind me?
Gene Wolfe, Sword and Citadel, loc. 2966-2968
"Is all the world a war of good and bad? Have you not thought it might be something more?"
Gene Wolfe, Sword and Citadel, loc. 3382-3383
"When we sleep," Merryn told me, "we move from temporality to eternity."
Gene Wolfe, Sword and Citadel, loc. 4067-4067
She is in the past we never knew and the future we will not see.
Gene Wolfe, Sword and Citadel, loc. 4079-4079
He went because he loved a certain woman, and he wasn't a whole man. Do you understand?"
Gene Wolfe, Sword and Citadel, loc. 4273-4273
"And you, I think, are a good man of the kind who does not know himself to be onesome say that is the only kind. Does she think I can help you?"
Gene Wolfe, Sword and Citadel, loc. 5202-5203

I was only a boy, I suppose, though I didn't think so then.


Gene Wolfe, Sword and Citadel, loc. 5381-5382
he had hated his conception of the Autarch, for he had been loyal, in so far as he was capable of it, to the real Autarch, whom he supposed his servant.
Gene Wolfe, Sword and Citadel, loc. 6653-6654
truthwe will not go to the stars again until we go as a divinity,
Gene Wolfe, Sword and Citadel, loc. 6784-6784

Tannen, Deborah - Tu no me entiendes, roberto.andonie@gmail.com


Suponer que ella era igual resultaba destructivo, simplemente porque ella no era igual.
roberto.andonie@gmail.com, Tannen, Deborah - Tu no me entiendes, loc. 89
El efecto de dominar no siempre es el resultado de la intencin de dominar.
roberto.andonie@gmail.com, Tannen, Deborah - Tu no me entiendes, loc. 105-6

Teatro Grottesco, Teatro Grottesco


Typically, forever was about to end.
Teatro Grottesco, Teatro Grottesco, loc. 331-331
pervasive shadow that causes things to be what they would not be or the all-moving darkness that makes things do what they would not do.
Teatro Grottesco, Teatro Grottesco, loc. 3865-3866
Thus the world of non-human bodies never need suffer the pains of pursuing false and unreal desires, because such feelings have no relevance for
those bodies and never arise within them.
Teatro Grottesco, Teatro Grottesco, loc. 4022-4023

The Age of Absurdity, Michael Foley


Kierkegaard argued that the self needs a balance of necessity and possibility it will suffocate in too much necessity but vaporize in too much possibility.
Michael Foley, The Age of Absurdity, loc. 614-615
Self-help must take some of the blame for fostering the illusion that fulfilment is easy.
Michael Foley, The Age of Absurdity, loc. 662-663
desire for power is a kind of greed indulged by the unfulfilled.
Michael Foley, The Age of Absurdity, loc. 695-696
expectationto attain something desired is to discover how vain it is.80
Michael Foley, The Age of Absurdity, loc. 707-708
In the age of entitlement everyone wants to appear superior to everyone else, but traditional marks of superiority, such as birth, wealth, professional
status and exclusive district, are by definition difficult or impossible to acquire. The solution is to establish new forms of superiority, for instance by
becoming cool and thus infinitely superior to the multitude of the uncool.
Michael Foley, The Age of Absurdity, loc. 822-824
Elliss unholy trinity was the three crippling musts: I must succeed; Everyone must treat me well; The world must be easy.99 He defined belief in
these three as musturbation, a form of self-abuse possibly even more widespread than masturbation. Such a familiar litany of demand! The first must
is the curse of perfectionism, the second is the curse of neediness and the third is the curse of stupidity.
Michael Foley, The Age of Absurdity, loc. 854-857
We take no pleasure in existence except when we are striving after something.104
Michael Foley, The Age of Absurdity, loc. 875-876
And striving implies effort applied over time, with obstacles, difficulty and the possibility, even likelihood, of failure. If we could feel good without effort we
would no longer feel good.
Michael Foley, The Age of Absurdity, loc. 879-881
Every Big Idea is a megalomaniac bent on world domination: Marxists interpreted everything in terms of class; Freudians in terms of childhood; and
feminists in terms of gender. In the end, the new way of seeing becomes a new set of blinkers.
Michael Foley, The Age of Absurdity, loc. 896-897
Here are the concepts that keep turning up in philosophy, religious teaching, literature, psychology and neuroscience: personal responsibility, autonomy,
detachment, understanding, mindfulness, transcendence, acceptance of difficulty, ceaseless striving and constant awareness of mortality.
Michael Foley, The Age of Absurdity, loc. 949-951
The man who lives and does not strive is lost,
Michael Foley, The Age of Absurdity, loc. 1031-1031
Always keep Ithaca fixed in your mind. To arrive there is what you are destined for. But dont hurry the journey at all. Better if it lasts for many years, So
youre old by the time you reach the isle, Wealthy with all you have gained on the way And not expecting Ithaca to make you rich. Ithaca gave you the
beautiful journey. Without her youd never have set out. But she has nothing more to give you now. And if you find her poor, Ithaca wont have deceived

you. Wise as you have become, after so much experience, Youll have understood by then what these Ithacas mean.124
Michael Foley, The Age of Absurdity, loc. 1041-1049
The concept of personal responsibility that we can and should decide our own destinies is at the heart of modern society and considered axiomatic
by most of its citizens. Yet this concept is now being steadily undermined, from both above and below, from both high and low culture from scientists,
philosophers and writers denying free will and from the age of entitlement denying obligation.
Michael Foley, The Age of Absurdity, loc. 1084-1087
The program in the genes is the new original sin.
Michael Foley, The Age of Absurdity, loc. 1100-1100
Decision Theory,
Michael Foley, The Age of Absurdity, loc. 1111-1111
We humanscan wilfully strive to control our emotions. We can decide which objects and situations we allow in our environment and on which objects
and situations we lavish time and attention. We can, for example, decide not to watch commercial television, and advocate its eternal banishment from
the households of intelligent citizens.135 So the neuroscientific view of human behaviour is entirely consistent with the BuddhaSpinozaFreud model of
the self and Sartres insistence on personal responsibility and choice.
Michael Foley, The Age of Absurdity, loc. 1133-1137
By far the most important discovery of recent years in brain science is that genes are at the mercy of actions as well as vice versaThey are cogs
responding to experience as mediated through the senses. Their promoters are designed to be switched off and on by events.136 Ridleys conclusion
is magnificently unequivocal: Free will is entirely compatible with a brain exquisitely prespecified by, and run by, genes.
Michael Foley, The Age of Absurdity, loc. 1138-1142
Neuroscientists have also challenged the hard-wired brain theory, suggesting instead that the human brain is extraordinarily plastic. Far from being
fixed millions of years ago, the individual brain constantly rewires itself throughout a lifetime in response to experience.
Michael Foley, The Age of Absurdity, loc. 1165-1167
Temperament is what you are but character is what you do. Temperament is a given; character may be forged. We can choose to oppose the dictates
of temperament and, if we act differently in a certain way for long enough, the new behaviour will establish its own brain connections.
Michael Foley, The Age of Absurdity, loc. 1179-1181
Identity can be sought in money, status or celebrity but is most easily conferred by belonging to a group usually based on ethnicity, race, religion or
sexual orientation. The group will be especially attractive if it can claim to have suffered injustice. Then its members can be victims and enjoy the luxury
of having someone else to blame.
Michael Foley, The Age of Absurdity, loc. 1184-1187
Identity can be sought in money, status or celebrity but is most easily conferred by belonging to a group usually based on ethnicity, race, religion or
sexual orientation. The group will be especially attractive if it can claim to have suffered injustice. Then its members can be victims and enjoy the luxury
of having someone else to blame. And blame is the new solution to the contemporary inability to accept random bad luck. Once
Michael Foley, The Age of Absurdity, loc. 1184-1188
Once misfortune was explained as the mysterious ways of God the suffering had a purpose, which would be revealed in the fullness of time. Now, what
makes misfortune meaningful is culpability.
Michael Foley, The Age of Absurdity, loc. 1188-1189
This inability to accept randomness is what makes conspiracy theories so attractive. Such theories invest the banal and random with glamour and
significance, and put the blame for personal irresponsibility on secret, sinister forces.
Michael Foley, The Age of Absurdity, loc. 1194-1195
This sense of deserving has surely been a factor in the growth of debt. The development of entitlement since the 1970s coincides exactly with a steady
rise in personal debt. If you are entitled to a certain lifestyle then borrowing the money to fund it is simply claiming what is rightfully yours
Michael Foley, The Age of Absurdity, loc. 1217-1219
The problem with an overwhelming sense of entitlement is that it promises satisfaction but usually delivers its opposite. Entitlement encourages all three
of Albert Elliss disastrous musts I must succeed, Everyone must treat me well, The world must be easy. And when none of these happens, the
conclusion is not that the demands were unjustified but that malign, powerful, hidden forces are denying them. So the sense of entitlement becomes a
sense of bitter grievance.
Michael Foley, The Age of Absurdity, loc. 1224-1227
Demanding justice for minorities who have suffered discrimination on the basis of race, ethnicity, gender or sexual orientation is entirely valid. But ethical
diversity is a contradiction in terms. If the values of others are valid, then ones own must be equally arbitrary and therefore without value. The inevitable
consequence of this relativism is a fatal loss of nerve it becomes impossible to uphold values and make value judgements.
Michael Foley, The Age of Absurdity, loc. 1230-1233
Being instructed may seem a luxury, but philosophers and psychologists agree that only personal responsibility brings fulfilment.
Michael Foley, The Age of Absurdity, loc. 1258-1259
The less personal responsibility is exercised, the greater the likelihood of conformity.
Michael Foley, The Age of Absurdity, loc. 1266-1266
Considering the possible consequences of evasion should be enough to establish that personal responsibility is essential and that determinism must be
rejected, both in theory and practice. An autonomous, attentive, sceptical and critically minded individual, aware of undesirable personal and group
inclinations, can resist these and persuade others to do the same.

Michael Foley, The Age of Absurdity, loc. 1295-1297


We have found little to indicate that indiscriminately promoting self-esteem in todays children or adults, just for being themselves, offers society any
compensatory benefits beyond the seductive pleasure it brings to those engaged in the exercise.161
Michael Foley, The Age of Absurdity, loc. 1405-1407
solitude can be frightening. It may expose the insignificance, ugliness and emptiness we are trying so hard to conceal.
Michael Foley, The Age of Absurdity, loc. 1448-1449
last nights sex is discussed as casually as last nights TV one reason why the power and the glory of sex have so diminished.
Michael Foley, The Age of Absurdity, loc. 1463-1464
How Mumbo-Jumbo Conquered the World,
Michael Foley, The Age of Absurdity, loc. 1601-1601
There is the postmodern promotion of epistemic relativism, which not only rejected reason but also truth, objectivity, meaning and even reality and fact;
Michael Foley, The Age of Absurdity, loc. 1609-1610
while attending the trial of the Nazi Adolf Eichmann in Jerusalem. Attempting to understand his motivation, she considered but was forced to reject
the traditional idea of evil as a positive, demonic force i.e. the original sin or Manichean explanation. Then came the insight: Eichmanns most notable
characteristic was not ideological conviction, nor was it evil motivation, but thoughtlessness. In the Israeli court he functioned, as he had done in
Germany, by sticking to the cliched, conventional language that protects against reality and renders thinking unnecessary.
Michael Foley, The Age of Absurdity, loc. 1719-1723
Eichmanns most notable characteristic was not ideological conviction, nor was it evil motivation, but thoughtlessness. In the Israeli court he functioned,
as he had done in Germany, by sticking to the cliched, conventional language that protects against reality and renders thinking unnecessary.
Michael Foley, The Age of Absurdity, loc. 1721-1723
Barry Schwartz
Michael Foley, The Age of Absurdity, loc. 1739-1739
The only alternative to difficult thought is surrendering autonomy to a higher authority. This is the attraction of fundamentalism, which sheds the burden
of freedom and eliminates the struggle to establish truth and meaning, much of the trauma of lifes decisionmaking and all the anxiety of doubt. There is
no solution as satisfactory and reassuring as God.
Michael Foley, The Age of Absurdity, loc. 1752-1755
The benefits of rumination have been recognized by some therapists, for instance Anthony Storr, who treated depressives by encouraging them to
practise what he described as active imagination.192 This is a kind of detached reverie, which benefits patients suffering from loss of identity as a
result of too long and too complete immersion in the world. In the course of active imagination they reconnect with aspects of their personalities that
have been lost, develop an identity deeper than that required for the world in other words a secret self and frequently become less egotistical and
less career-driven.
Michael Foley, The Age of Absurdity, loc. 1776-1781
Literary reading revitalizes personal experience by revealing that what appeared so drab and dreary was in fact mysterious and extraordinary and it
provides new experience by communicating life in a way that feels as though it has actually been lived.
Michael Foley, The Age of Absurdity, loc. 1943-1944
Any book that encourages skimming should be immediately thrown away.
Michael Foley, The Age of Absurdity, loc. 2016-2017
Do not read as do children, to amuse yourself or, like the ambitious, for the purpose of instruction. No, read in order to live.
Michael Foley, The Age of Absurdity, loc. 2035-2036
As well as chronic general indifference there is chronic general ingratitude an inevitable consequence of the era of entitlement. If everything is
deserved there is no reason to be grateful. Yet gratitude is the basis for affirmation and transcendence.
Michael Foley, The Age of Absurdity, loc. 2054-2056
ecstasy is sadly brief (though adepts of tantric sex may disagree).
Michael Foley, The Age of Absurdity, loc. 2062-2063

Notes: 1) buscando trascendencia en xvideo.com


Transcendence is important because it seems to be necessary to escape every now and then from the burden of self-consciousness.
Michael Foley, The Age of Absurdity, loc. 2063-2064
I should found a Church of Latter-day Pantheists with, as prophets, Rumi, Spinoza, Wordsworth and Rilke. This religion would have the advantage of
constant, serious difficulty. No one would find it easy to feel divine presence in a multiplex foyer or a departure lounge and only Rumi himself could
believe the Beloved immanent in a shopping mall.
Michael Foley, The Age of Absurdity, loc. 2088-2091
Naturally, our own age prefers the fast and easy route to transcendence drugs.
Michael Foley, The Age of Absurdity, loc. 2092-2093
According to neuroscience, the problem is that the feel-good drugs cannabis, cocaine, heroin, Ecstasy do not replicate exactly a natural high, but
produce equivalent effects by prolonging or suppressing other effects, and these prolongations and suppressions permanently damage the brain

network.216 The minor short-term gains result in major long-term losses a physiological demonstration of the truth that there is no easy, free way to
paradise. On the other hand, the earned, natural highs create beneficial new associations that endure.
Michael Foley, The Age of Absurdity, loc. 2093-2096
The other popular form of transcendence falling in love is also believed to produce a high without effort, but it, too, has long-term complications
Michael Foley, The Age of Absurdity, loc. 2097-2098
Nothing external to me had the power to take away my peace of heart and mindI may not be in total control of what happens, but I certainly am in
charge of how I choose to perceive my experience.218 Her technique is to permit these instinctive reactions of the old reptilian brain their natural
ninety seconds of life, but then to use detachment and analysis to identify them and prevent them from colonizing her mind.
Michael Foley, The Age of Absurdity, loc. 2124-2127
This repeated intense focus on a difficult activity is exactly what creates or enhances brain connections.
Michael Foley, The Age of Absurdity, loc. 2158-2158

Notes: 1) videojuegos?
The trick is to understand that the attention and difficulty are what bring the reward.
Michael Foley, The Age of Absurdity, loc. 2161-2161
More than any other thinker, Nietzsche devoted himself to the pursuit of transcendence in all stages of intensity zest, intoxication, joy and exaltation
and this is both his strength and his weakness. Nietzsche is the great aerator of life, the tonic in the G&T (Schopenhauer is the slice of lemon).
Nietzsche effervesces, dances, leaps but, when the fizz dies away, there is nothing left. There is little to retain and use. Nietzsches main function may
be as a non-pharmacological mood enhancer, a thinker more to be snorted than studied.
Michael Foley, The Age of Absurdity, loc. 2188-2192
nowhere is detachment more necessary than in the workplace. But nowhere is detachment more difficult to achieve.
Michael Foley, The Age of Absurdity, loc. 2255-2256
How shocking to think that, in the Middle Ages, people worked only for part of the week and half the year, whereas 70-hour weeks with few holidays are
now common in major US and UK corporations.
Michael Foley, The Age of Absurdity, loc. 2266-2267
There is no other period in history in which free men have given their energy so completely for the one purpose: work.231
Michael Foley, The Age of Absurdity, loc. 2267-2268
Honesty at work is a dangerous luxury. It would be foolish to reveal ones true feelings and even more foolish to become involved in the great
eruptions, the disputes and feuds and simmering animosities.
Michael Foley, The Age of Absurdity, loc. 2413-2415
personal responsibility and difficulty are necessary for fulfilment.
Michael Foley, The Age of Absurdity, loc. 2440-2440
Love, or rather the expectation of love, is indeed blind.
Michael Foley, The Age of Absurdity, loc. 2589-2589
the succession of failures does not make another failure seem more likely. The series of disasters is, in fact, a guarantee of success next time. Because,
after so many painful failures, success is deserved. The sense of entitlement is strengthened by grievance: I really deserve this to work this time. So
instead of caution there is recklessness. The distraught singleton plunges back into the game like a gambler betting ever more heavily to recoup heavy
losses. And when singletons find partners they fling themselves into the relationship with desperate abandon, believing that love is the ecstatic surrender
of self and fusion with the beloved, a kind of mystical unity.
Michael Foley, The Age of Absurdity, loc. 2599-2604
though reversible decisions appear attractive, such choices satisfy much less than the irreversible and permanent. So there is a self-fulfilling prophecy
a relationship understood as potentially less than final will more than likely turn out to be less than final.
Michael Foley, The Age of Absurdity, loc. 2611-2613
in contemporary cities, the couple relationship may be the only source of connection, structure, meaning and enchantment. In traditional societies there
were religions to confer meaning and magic, rituals to structure the year, communities to offer strong connections and extended families to provide
support. Now the poor groaning relationship has to provide all of this, to take upon its weakened back the entire burden of living. No wonder it collapses
under the strain.
Michael Foley, The Age of Absurdity, loc. 2613-2617
the lover creates a fantasy that has little to do with the actual person and falls in love with this entirely personal creation: In love one enjoys only the
illusion one creates for oneself.251 So the love is really self-love, a form of narcissism. And it flourishes mostly in anticipation. As Stendhal remarks,
meeting the real lover may even become an unnecessary embarrassment. The world also shrinks and the beloved expands until they merge into one
overwhelming image that eclipses everything else. So infatuation is a way not of accepting responsibility but of actually escaping it lovers are entitled to
avoid the tedious obligations of life beyond the beloved.
Michael Foley, The Age of Absurdity, loc. 2632-2636
Infatuation is a transcendent state, a loss of self, and transcendent states cannot last. The tran-scender always comes back to earth. Reality and the
stubborn self always re-establish their dominance.
Michael Foley, The Age of Absurdity, loc. 2648-2649

infatuation usually lasts between twelve and eighteen months.253 What to do when infatuation fades? One option is stoic acceptance by this time the
couple may be married and have children. This was a solution common in traditional societies. The prince in Giuseppe Tomasi di Lampedusas The
Leopard describes love as a year of fire followed by thirty years of ashes254 and goes to prostitutes for his pleasure. In the contemporary world, a
popular alternative would be adultery, the adventure tourism of the middle-aged middle classes. Another option is a different kind of acceptance to
understand that the guttering flame is a signal to find a new partner. Why live among ashes if fire can be rekindled elsewhere? Why not skip the
disillusionment and enjoy only serial infatuations? This, too, is popular, but depends on not wanting to bring up children and on being always attractive to
new partners, an attribute that diminishes with time. The twilight of the serially infatuated is likely to be as bleak as that of the hedonist. The final option is
to attempt the transition from infatuation to love. So, while the infatuation story ends with Reader, I married him, the love story begins with Reader, I
suddenly realized I would have to spend the rest of my life with him.
Michael Foley, The Age of Absurdity, loc. 2661-2670
Tolstoys Family Happiness,
Michael Foley, The Age of Absurdity, loc. 2670-2671
From that day my romance with my husband was over; the old feeling became a dear, irrevocable memory, but my new feeling of love for my children
and for the father of my children laid the beginning of another but now quite different happy life.
Michael Foley, The Age of Absurdity, loc. 2680-2681
any union celebrated with personalized toasting flutes is doomed.
Michael Foley, The Age of Absurdity, loc. 2696-2697
After the dream wedding, reality makes a shocking return and the problems suppressed by the spell of potential are suddenly all too apparent. Because
not only is no one the right person, no one is easy to live with, much less capable of enveloping a partner in instant, enduring, unconditional love. This is
a fundamental axiom: no one is easy to live with.
Michael Foley, The Age of Absurdity, loc. 2697-2699
there is no such thing as a final, definitive state of love. Like happiness, love is an ongoing process, a kind of never-ending joint creative project. And, as
with happiness, the striving for fulfilment becomes itself the fulfilment.
Michael Foley, The Age of Absurdity, loc. 2706-2708
A person in love thus has to try to behave as if he had to accomplish a major task: he has to spend a lot of time alone, reflect and think, collect himself
and hold onto himself; he has to work; he has to become something!257
Michael Foley, The Age of Absurdity, loc. 2716-2718
If one is not productive in other spheres, one is not productive in love either.258
Michael Foley, The Age of Absurdity, loc. 2723-2724
Love is supported by a tripod whose three legs are liking, respect and desire. If any leg buckles, the whole thing crashes down but only liking and
respect are subject to sweet reason. Desire is the joker in the pack, the dark force that renders everything volatile, complex and unstable.
Michael Foley, The Age of Absurdity, loc. 2726-2728
Any sexual relationship is inherently unstable. The problem is inordinate need combined with utter powerlessness over the object of this need; the result
is a desperation that can make love instantaneously flip over into its opposite a uniquely ugly hatred compounded by shame, disgust and rage at
helplessness.
Michael Foley, The Age of Absurdity, loc. 2743-2745

Notes: 1) No querer necesitar de nadie/Tener miedo/desconfiar de lo que no puedo controlar.


A trannie is a walking, talking, living, breathing sex toy.
Michael Foley, The Age of Absurdity, loc. 2799-2800
porn omits the most thrilling expectation of all foreplay, the intoxication of proximity and fragrance, the electricity of worshipful touch, the enchanting
glide of zips and the yielding of buttons, the stirring rustle and slither and soft fall of garments. Instead, porn cuts straight to naked pumping and sucking.
The action must always be dramatic and visible. So, instead of tender union there is frantic driving,
Michael Foley, The Age of Absurdity, loc. 2802-2805

Notes: 1) A gil by the sea. historia completa donde empieze on l thrill expectativa del amor adolscente. M83 ish. donde se vea la fuerza de los
pequenos estoa d cuando se agarrn l mano etce, como crece y se vuelve pornogrfia basicamente, explicito y crudo pero real, y como la historia sigue
vida a el matrimonio despues del "vivieron felices parasiempre" leer este capitulo para recordar. intntar bajar lo que pasa despues.
porn omits the most thrilling expectation of all foreplay, the intoxication of proximity and fragrance, the electricity of worshipful touch, the enchanting
glide of zips and the yielding of buttons, the stirring rustle and slither and soft fall of garments. Instead, porn cuts straight to naked pumping and sucking.
The action must always be dramatic and visible.
Michael Foley, The Age of Absurdity, loc. 2802-2805
rarity may be better than variety at beating the habituation trap, and the spice of life may not be variety but having what you enjoy most at appropriate
intervals.
Michael Foley, The Age of Absurdity, loc. 2817-2818
The deepest pleasures are those that have been earned, and it is no different with sex.
Michael Foley, The Age of Absurdity, loc. 2820-2820
You cant dig a hole in a different place by digging the same hole deeper,
Michael Foley, The Age of Absurdity, loc. 3118-3118

The Book of Laughter and Forgetting, Milan Kundera


To hide and feel guilty would be the beginning of defeat.
Milan Kundera, The Book of Laughter and Forgetting, loc. 70-70
Women don't look for handsome men. Women look for men who have had beautiful women.
Milan Kundera, The Book of Laughter and Forgetting, loc. 186-187
He wanted to efface her from the photograph of his life not because he had not loved her but because he had.
Milan Kundera, The Book of Laughter and Forgetting, loc. 330-330

The Claw Of The Conciliator, Gene Wolfe


The observer feels that he is at the center, that everything he sees has been directed toward the point at which he stands; but after he has walked a
hundred paces, or a league, he finds himself at the center still; and every vision seems to convey some incommunicable truth, like one of the unutterable
insights granted eremites.
Gene Wolfe, The Claw Of The Conciliator, loc. 1534-1536
"You must talk to me. I cannot bear the confusion of my own thoughts."
Gene Wolfe, The Claw Of The Conciliator, loc. 1805-1806
men to whom wine had brought death long before lay by springs of wine and drank still, too stupefied to know their lives were past;
Gene Wolfe, The Claw Of The Conciliator, loc. 1945-1945
For no man lives long when his dreams are dead.
Gene Wolfe, The Claw Of The Conciliator, loc. 2045-2045
"Is that what you want to protect me fromloneliness? I would welcome such protection."
Gene Wolfe, The Claw Of The Conciliator, loc. 2585-2585
People don't want other people to be people. They throw names over them and lock them in, but I don't want you to let them lock you in.
Gene Wolfe, The Claw Of The Conciliator, loc. 2601-2602
Jolenta had only herself, the incessant performance whose sole goal was to garner admiration.
Gene Wolfe, The Claw Of The Conciliator, loc. 2644-2644
Women believeor at least often pretend to believethat all our tenderness for them springs from desire; that we love them when we have not for a
time enjoyed them, and dismiss them when we are sated, or to express it more precisely, exhausted. There is no truth in this idea, though it may be
made to appear true. When we are rigid with desire, we are apt to pretend a great tenderness in the hope of satisfying that desire; but at no other time
are we in fact so liable to treat women brutally, and so unlikely to feel any deep emotion but one.
Gene Wolfe, The Claw Of The Conciliator, loc. 3120-3124
far older than most other parts of the Citadel, and had been built when the design of towers was still little more than the imitation in inanimate materials
of human physiology, so that skeletons of steel were used to support a fabric of flimsier substances.
Gene Wolfe, The Claw Of The Conciliator, loc. 3666-3668
"There is no magic. There is only knowledge, more or less hidden."
Gene Wolfe, The Claw Of The Conciliator, loc. 3750-3750
In the final reckoning there is only love, only that divinity. That we are capable only of being what we are remains our unforgivable sin.
Gene Wolfe, The Claw Of The Conciliator, loc. 3872-3873

The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, Philip G. Zimbardo and Nikita Duncan
Many children lose faith in relationships because they watch their parents become emotionally unstable and react irrationally, sometimes violently.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 420-421
Monogamous relationships are now thought of in terms of what you lose rather than what you gain; theyre seen as a restriction on independence and
freedom, and commitment is seen as sacrificing your own goals and passions for something that will most likely fail in 10 or 20 years, if not sooner.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 430-432
Boys are not the only ones reluctant to grow up. Many parents are also reluctant to let go, to allow their sons to develop self-reliance and create
solutions to their own problems.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 447-448
The result of that is our boys arent spending time with mentors, with elders, who can really show them the path, show them the way of how it is that
were supposed to behave as healthy men.32
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 479-481
The effect of fatherlessness and the lack of rites of passage are underestimated. Boys suffer when theres no father in the home or no positive male role
models in their lives; they start to look for a male identity somewhere else. Some guys find it in a gang, other guys find it in drugs, alcohol, playing video
games and objectifying women.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 482-484

One of the most crucial things for these young men transitioning into manhood was simply having an adult male around who enjoyed their presence and
could guide them so that they could be loved for who they were but also held accountable for what they did.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 507-509
theres not one thing a single mother can do to help her sons in adolescence to calm down and to be moral, says Michael Gurian, author of The
Minds of Boys. Boys need a father. And why? Because thats how natures set up. Because its human nature. Theres maternal nurturance and theres
paternal nurturance, and theyre wired differently. Males nurture in a somewhat different way than females do, and children girls and boys need
both maternal and paternal nurturance.39
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 520-525
unhappy people watch significantly more TV.41 That makes sense TV is passive, provides an escape and is an easy way to tune out.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 552-553
[The theory] asserts that the overall goal of the self-system is to protect an image of its self-integrity, of its moral and adaptive adequacy. When this
image of self-integrity is threatened, people respond in such a way as to restore self-worth. One way that this is accomplished is through defensive
responses that directly reduce the threat. But another way is through the affirmation of alternative sources of self-integrity. Such self affirmations, by
fulfilling the need to protect self-integrity in the face of threat, can enable people to deal with threatening events and information without resorting to
defensive biases.45 Guys attitudes are similar to the foxs. The ego reigns king in American society today, and our delusional self-perceptions have
dissociated us from mundane reality.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 593-600
Becoming a mature adult means reconciling yourself to the fact that youre not going to be a movie star, youre not going to be on the cover of People
magazine, youre not going to be famous. Our culture today does a terrible job of preparing kids for this moment and helping them to make the transition
to full adulthood.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 622-624
Has the cost of living caused men to see the idea of family not as the reward of ones hard work but, rather, as a burden and the cause of having to work
hard?
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 682-683
Could a person be just as, if not more, fulfilled in digital reality? The answer is yes and no;
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 910-911
A recent study from the Centers for Disease Control and Prevention (CDC) found that regular porn users are more likely to report depression and poor
physical health than nonusers are. The reason is that porn may start a cycle of isolation. Porn may become a substitute for healthy face-to-face
interactions, social or sexual.
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 977-979
the more aroused you are sexually, the higher your dopamine level. The higher your dopamine, the more you crave something. Dopamine is also the
basis for the motivation to achieve your desires,
Philip G. Zimbardo and Nikita Duncan, The Demise of Guys: Why Boys Are Struggling and What We Can Do About It, loc. 1026-1027

The Diary of a Man of Fifty, Henry James


I have led too serious a life; but that perhaps, after all, preserves ones youth.
Henry James, The Diary of a Man of Fifty, loc. 12-12
I suppose that, whatever serious step one might have taken at twenty-five, after a struggle, and with a violent effort, and however ones conduct might
appear to be justified by events, there would always remain a certain element of regret; a certain sense of loss lurking in the sense of gain; a tendency to
wonder, rather wishfully, what might have been.
Henry James, The Diary of a Man of Fifty, loc. 21-23
Why do we make such an ado about death?
Henry James, The Diary of a Man of Fifty, loc. 34-34
I took his arm and we walked on again; there seemed no adequate reply to such a charge. Your state of mind brings back my own so completely, I
said presently. You admire heryou adore her, and yet, secretly, you mistrust her. You are enchanted with her personal charm, her grace, her wit, her
everything; and yet in your private heart you are afraid of her. Afraid of her? Your mistrust keeps rising to the surface; you cant rid yourself of the
suspicion that at the bottom of all things she is hard and cruel, and you would be immensely relieved if some one should persuade you that your
suspicion is right.
Henry James, The Diary of a Man of Fifty, loc. 250-255
in the perception of his happiness I have lived over again my own.
Henry James, The Diary of a Man of Fifty, loc. 316-317
One hesitates to destroy an illusion, no matter how pernicious, that is so delightful while it lasts. These are the rare moments of life.
Henry James, The Diary of a Man of Fifty, loc. 323-324
was very much in love with her, and yet I didnt trust her. I was sure that she lied; I believed that she could be cruel. Nevertheless, at moments, she had
a charm which made it pure pedantry to be conscious of her faults; and while these moments lasted I would have done anything for her. Unfortunately
they didnt last long.
Henry James, The Diary of a Man of Fifty, loc. 352-355
Ah, my dear boy, it was a tremendous escape! I had been ready to marry the woman who was capable of that! But my instinct had warned me, and I
had trusted my instinct.

Henry James, The Diary of a Man of Fifty, loc. 396-397


There is nothing so analytic as disillusionment.
Henry James, The Diary of a Man of Fifty, loc. 409-409
Things that involve a risk are like the Christian faith; they must be seen from the inside.Yours
Henry James, The Diary of a Man of Fifty, loc. 451-451

The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), Anas Nin
Ordinary life does not interest me. I seek only the high moments. I am in accord with the surrealists, searching for the marvelous. I want to be a writer
who reminds others that these moments exist; I want to prove that there is infinite space, infinite meaning, infinite dimension. But I am not always in what
I call a state of grace. I have days of illuminations and fevers. I have days when the music in my head stops. Then I mend socks, prune trees, can fruits,
polish furniture. But while I am doing this I feel I am not living.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 179-183
You live like this, sheltered, in a delicate world, and you believe you are living. Then you read a book (Lady Chatterley, for instance), or you take a trip, or
you talk with Richard, and you discover that you are not living, that you are hibernating. The symptoms of hibernating are easily detectable: first,
restlessness. The second symptom (when hibernating becomes dangerous and might degenerate into death): absence of pleasure. That is all. It
appears like an innocuous illness. Monotony, boredom, death. Millions live like this (or die like this) without knowing it. They work in offices. They drive a
car. They picnic with their families. They raise children. And then some shock treatment takes place, a person, a book, a song, and it awakens them and
saves them from death.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 212-218
He is a man whom life intoxicates, who has no need of wine, who is floating in a self-created euphoria.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 234-235
She reminded me of the Arabs who believe that true intelligence consists of concealment of your thoughts
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 259-259
She always said she concealed her thoughts from me because whatever she did tell me, I would turn around and caricature.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 260-261
It takes great hatred to make caricature and satire.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 285-286
who had always lived joyously and obviously outside, in daylight, had been drawn into this labyrinth unwittingly by his own curiosity and love of facts.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 310-311
I remembered reading that the Arabs did not respect the man who unveiled his thoughts. The intelligence of an Arab was measured by his capacity to
elude direct questions. This was true of Indians, of Mexicans.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 330-331
He treats the whole world as men are said to treat prostitutes, desiring, embracing, and then discarding, knowing only hunger and then indifference.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 339-340
He has already written about her in a way which I would find intolerable. Without charity, without feeling. I see distorted images of others in his talk. They
are all like Hieronymus Bosch. Only the ugliness appears. I can understand, when I listen to him, the Oriental fear of letting others paint you or
photograph you.
Anas Nin, The Diary of Anais Nin Volume 1 1931-1934: Vol. 1 (1931-1934), loc. 345-347

The Edge of the Sky: All You Need to Know About the All-There-Is, Roberto Trotta
time slows down if you fly almost as fast as light and that your arm appears shorter in the direction you are going.
Roberto Trotta, The Edge of the Sky: All You Need to Know About the All-There-Is, loc. 243-244
they believe that there is about five times more dark matter than normal matter.
Roberto Trotta, The Edge of the Sky: All You Need to Know About the All-There-Is, loc. 366-366
The All-There-Is is growing with time.
Roberto Trotta, The Edge of the Sky: All You Need to Know About the All-There-Is, loc. 506-507
Change the Dark Push by a little bit, and Star-Crowds could not form; none of the stars we see in the sky would be there; the Sun would not be there;
our Home-World would not be there; and life, as we know it, could not be here.
Roberto Trotta, The Edge of the Sky: All You Need to Know About the All-There-Is, loc. 610-611
Change the Dark Push by a little bit, and Star-Crowds could not form; none of the stars we see in the sky would be there; the Sun would not be there;
our Home-World would not be there; and life, as we know it, could not be here. We wouldnt be here to talk about this in the first place. So the question
is: Who or what put down all four hundred heads exactly this way? Some student-people came to believe that they could understand this by imagining
more rooms. A very large number of rooms. In each of them, the four hundred gray pieces are all thrown up in the air and flipped. And they land in some
way, however they may.
Roberto Trotta, The Edge of the Sky: All You Need to Know About the All-There-Is, loc. 610-615
All she needs to do is ask the right questions in the right way, and she might learn the truth.
Roberto Trotta, The Edge of the Sky: All You Need to Know About the All-There-Is, loc. 645-645

Mirror Drops: supersymmetric particles.Particle


Roberto Trotta, The Edge of the Sky: All You Need to Know About the All-There-Is, loc. 728-729

The Elements of Style, William Strunk


7. A participial phrase at the beginning of a sentence must refer to the grammatical subject. Walking slowly down the road, he saw a woman
accompanied by two children. The word walking refers to the subject of the sentence, not to the woman.
William Strunk, The Elements of Style, loc. 174-176
8. Make the paragraph the unit of composition: one paragraph to each topic.
William Strunk, The Elements of Style, loc. 188-188
As a rule, begin each paragraph with a topic sentence, end it in conformity with the beginning.
William Strunk, The Elements of Style, loc. 213-214
He may make the meaning of the topic sentence clearer by restating it in other forms, by defining its terms, by denying the contrary, by giving
illustrations or specific instances; he may establish it by proofs; or he may develop it by showing its implications and consequences.
William Strunk, The Elements of Style, loc. 225-227
11. Put statements in positive form.
William Strunk, The Elements of Style, loc. 292-292
12. Use definite, specific, concrete language. Prefer the specific to the general, the definite to the vague, the concrete to the abstract.
William Strunk, The Elements of Style, loc. 308-309
If those who have studied the art of writing are in accord on any one point, it is on this, that the surest method of arousing and holding the attention of the
reader is by being specific, definite, and concrete.
William Strunk, The Elements of Style, loc. 313-315
13. Omit needless words.
William Strunk, The Elements of Style, loc. 340-340
14. Avoid a succession of loose sentences:
William Strunk, The Elements of Style, loc. 368-368
15. Express co-ordinate ideas in similar form.
William Strunk, The Elements of Style, loc. 384-384

The Everlasting Man, G. K. Chesterton


There are two ways of getting home; and one of them is to stay there. The other is to walk round the whole world till we come back to the same place;
G. K. Chesterton, The Everlasting Man, loc. 44-45
I do not pretend to be impartial in the sense that the final act of faith fixes a man's mind because it satisfies his mind.
G. K. Chesterton, The Everlasting Man, loc. 111-12
But when its fundamentals are doubted, as at present, we must try to recover the candour and wonder of the child; the unspoilt realism and objectivity of
innocence.
G. K. Chesterton, The Everlasting Man, loc. 127-28
He who holds the Christian and Catholic view of human nature will feel certain that it is a universal and therefore a sane view, and will be satisfied. But if
he has lost the sane vision, he can only get it back by something very like a mad vision; that is, by seeing man as a strange animal and realising how
strange an animal he is.
G. K. Chesterton, The Everlasting Man, loc. 171-73
Nobody can imagine how nothing could turn into something. Nobody can get an inch nearer to it by explaining how something could turn into something
else. It is really far more logical to start by saying 'In the beginning God created heaven and earth' even if you only mean 'In the beginning some
unthinkable power began some unthinkable process.' For God is by its nature a name of mystery, and nobody ever supposed that man could imagine
how a world was created any more than he could create one.
G. K. Chesterton, The Everlasting Man, loc. 242-45
the cave-man as commonly presented to us is simply a myth or rather a muddle; for a myth has at least an imaginative outline of truth. The whole of the
current way of talking is simply a confusion and a misunderstanding, founded on no sort of scientific evidence and valued only as an excuse for a very
modern mood of anarchy.
G. K. Chesterton, The Everlasting Man, loc. 346-49
The evolutionist stands staring in the painted cavern at the things that are too large to be seen and too simple to be understood. He tries to deduce all
sorts of other indirect and doubtful things from the details of the pictures, because he can not see the primary significance of the whole;
G. K. Chesterton, The Everlasting Man, loc. 399-401
It is not natural to see man as a natural product. It is not common sense to call man a common object of the country or the seashore. It is not seeing
straight to see him as an animal. It is not sane. It sins against the light; against that broad daylight of proportion which is the principle of all reality. It is
reached by stretching a point, by making out a case, by artificially selecting a certain light and shade, by bringing into prominence the lesser or lower
things which may happen to be similar.

G. K. Chesterton, The Everlasting Man, loc. 440-44


that all this is a trick of making things seem distant and dehumanised, merely by pretending not to understand things that we do understand.
G. K. Chesterton, The Everlasting Man, loc. 616-17
all this is a trick of making things seem distant and dehumanised, merely by pretending not to understand things that we do understand. It is like saying
that prehistoric men had an ugly and uncouth habit of opening their mouths wide at intervals and stuffing strange substances into them, as if we had
never heard of eating.
G. K. Chesterton, The Everlasting Man, loc. 616-18

Notes: 1) el truco de separarte de todo para no sentir por medio de la racionalizacion. negacion. sublimacion. drogas alcohol psicologia. esto es lo que
quiero evitar para poder vivir y experimantar la vida.
Similarly, we cannot say that religion arose out of the religious forms, because that is only another way of saying that it only arose when it existed
already. It needed a certain sort of mind to see that there was anything mystical about the dreams or the dead, as it needed a particular sort of mind to
see that there was any thing poetical about the skylark or the spring. That mind was presumably what we call the human mind, very much as it exists to
this day; for mystics still meditate upon death and dreams as poets still write about spring and skylarks.
G. K. Chesterton, The Everlasting Man, loc. 634-38

Notes: 1) yo puedo extirpar mi lado religioso por medio de mecanismos de defensa.


They might as well say that because there have been hats of a good many different shapes, and some rather eccentric shapes, therefore hats do not
matter or do not exist.
G. K. Chesterton, The Everlasting Man, loc. 699-700
Whatever else men have believed, they have all believed that there is something the matter with mankind This sense of sin has made it impossible to be
natural and have no clothes, just as it has made it impossible to be natural and have no laws.
G. K. Chesterton, The Everlasting Man, loc. 705-7

The Examined Life: How We Lose and Find Ourselves, Stephen Grosz
We are all storytellers we make stories to make sense of our lives. But it is not enough to tell tales. There must be someone to listen.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 46-47
All sorrows can be borne if you put them into a story or tell a story about them. But what if a person cant tell a story about his sorrows? What if his story
tells him?
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 180-181
During her stay shed regressed shed felt less and less like her grown-up self, less and less like the mother she was.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 227-228
she might want me to laugh for similar reasons. My laughter meant that we were in agreement
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 254-255
Then, as things got worse and worse and worse, I forced myself to stay. But something had changed in me. My breakdown was like a furnace and what
was burned away was any belief in my own feelings.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 260-262
Even now its very hard for me to trust my feelings. But when you laugh it means you believe my feelings, my reality. When you laugh, I know that you
see things exactly the way I do that you wouldnt have said no, youd have let me come home.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 263-265
Being present builds a childs confidence because it lets the child know that she is worth thinking about. Without this, a child might come to believe that
her activity is just a means to gain praise, rather than an end in itself.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 307-308
unable to feel his emotional pain, he was forever in danger of permanently, maybe fatally, damaging himself.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 348-349
separation from Bauer was unbearable. The only thing more disturbing was her presence.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 564-564
The person he most avoided was the person upon whom he was the most dependent the person he most wanted.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 566-567
What he claimed brightly as an act of folly was really an act of revenge.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 725-726
And then I got it, Abby says, the bigger the front, the bigger the back. Psychoanalysts call this splitting an unconscious strategy that aims to keep us
ignorant of feelings in ourselves that were unable to tolerate. Typically, we want to see ourselves as good, and put those aspects of ourselves that we
find shameful into another person or group.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 748-751
And then I got it, Abby says, the bigger the front, the bigger the back. Psychoanalysts call this splitting an unconscious strategy that aims to keep us
ignorant of feelings in ourselves that were unable to tolerate. Typically, we want to see ourselves as good, and put those aspects of ourselves that we

find shameful into another person or group. Splitting is one way we have of getting rid of self-knowledge. When Abbys father cut her off, he was trying to
cut himself off from those hateful aspects of himself that he could not bear. In the short term, this gives us some relief Im not bad, you are. But in
denying and projecting a part of ourselves into another, we come to regard these negative aspects as outside of our control. At its extreme, splitting
renders the world an unsettling, even dangerous place rather than recognise his devils as his own, Abbys father meets them, as if for the first time, in
his daughter.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 748-755
Anyone can become paranoid that is, develop an irrational fantasy of being betrayed, mocked, exploited or harmed but we are more likely to become
paranoid if we are insecure, disconnected, alone. Above all, paranoid fantasies are a response to the feeling that we are being treated with indifference.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 863-865
paranoid fantasies are disturbing, but they are a defence. They protect us from a more disastrous emotional state namely, the feeling that no one is
concerned about us, that no one cares. The thought so-and-so has betrayed me protects us from the more painful thought no one thinks about me.
And this is one reason why soldiers commonly suffer paranoia.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 865-868
It is less painful, it turns out, to feel betrayed than to feel forgotten.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 873-874
My experience is that paranoid fantasies are often a response to the worlds disregard. The paranoid knows that someone is thinking about him.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 880-881
My suspicion was that Emma feared being sent away again if she allowed herself to feel her own feelings.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 917-918
What remained of his feelings of love for his child stood little chance against the grand narrative that his envy had written.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 977-978
suspected, and she did too, that she was using sex as an antidepressant a means of momentarily replacing emptiness and fear with the excitement of
being desired. She pointed out that sex also helped to blot out disturbing thoughts
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1003-1005
Rather, she had felt the whole night that she was searching for something. Masturbation followed sex, and the dream followed the masturbation,
because there was something that she wanted, not something that she wanted to get away from.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1007-1009
When we are lovesick, we feel that our emotional boundaries, the walls between us and the object of our desire, have fallen away. We feel a weighty
physical longing, an ache. We believe that we are in love.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1123-1125
Many psychoanalysts think that lovesickness is a form of regression, that in longing for intense closeness, we are like infants craving our mothers
embrace. This is why we are most at risk when we are struggling with loss or despair, or when we are lonely and isolated it is not uncommon to fall in
love during the first term of university, for example.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1125-1127
Like the paranoid, the lovesick are keen information-gatherers, but one soon notices an unconscious intent in their observations
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1143-1144
Like the paranoid, the lovesick are keen information-gatherers, but one soon notices an unconscious intent in their observations each new fact
confirms their delusion.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1143-1145
We resist change. Committing ourselves to a small change, even one that is unmistakably in our best interest, is often more frightening than ignoring a
dangerous situation.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1218-1219
We are vehemently faithful to our own view of the world, our story. We want to know what new story were stepping into before we exit the old one. We
dont want an exit if we dont know exactly where it is going to take us, even or perhaps especially in an emergency.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1220-1221
We hesitate, in the face of change, because change is loss. But if we dont accept some loss for Tamitha, the loss of her baby photos we can lose
everything.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1229-1230
Negativity this I would prefer not to state of mind is our desire to turn away from the world, repudiating normal hungers.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1259-1260
Our weapon against negativity is not persuasion, its understanding. Why this refusal? Why now?
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1275-1276
Boredom can be a useful tool for a psychoanalyst. It can be a sign that the patient is avoiding a particular subject; that he or she is unable to talk directly
about something intimate or embarrassing. Or it can mean that patient and psychoanalyst are stuck; the patient is returning again and again to some
desire or grievance that the psychoanalyst is failing to tackle. A boring person might be feeling envious, and might kill a conversation disrupting it or
paralysing it because he cannot bear to hear a helpful or compelling idea coming from someone else. Or the boring patient may be playing possum
just as there are beasts in the jungle that survive by playing dead, some people, when frightened, simply shut down.

Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1459-1464
My everyday rules of engagement are so frustrating and weird. If someone doesnt immediately respond to an email Ive sent, I feel criticised. If their
response is a little cool, Im at fault. Most closings kind regards, best wishes feel like a rejection.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1706-1708
was operating on the assumption that people were basically reproachful.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1713-1714
I wasnt aware that I felt people were fundamentally fault-finding. I didnt know that my idea of a person is of someone who wants to scold me. I just
thought people were that way, but it turns out I was wrong.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1724-1726
It isnt always true, but it was in my case, that if youre frightened of being criticised, youre probably pretty critical.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1727-1728
I thought about his fear that if he was known, if he was seen as he believes he truly is, he would be found dirty, broken. And being dirty and broken
how could he love, or be loved?
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 1792-1793
they suffer more because theyre stuck on the idea of closure. They suffer more because they both expect to make progress, to move through certain
stages of grief. And when they dont, they feel that they are doing something wrong, or, more precisely, that there is something wrong with them.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 2074-2076
they suffer more because theyre stuck on the idea of closure. They suffer more because they both expect to make progress, to move through certain
stages of grief. And when they dont, they feel that they are doing something wrong, or, more precisely, that there is something wrong with them. They
suffer twice first from grief and then from a tyranny of shoulds: I should have pulled myself out of this, I shouldnt be so angry, I should have moved
on by now, and so forth. There is little room here for emotional exploration or understanding. This way of being leads to self-loathing, despair,
depression.
Stephen Grosz, The Examined Life: How We Lose and Find Ourselves, loc. 2074-2078

The Happiness Hypothesis, Jonathan Haidt


There is nothing either good or bad, but thinking makes it so.
Jonathan Haidt, The Happiness Hypothesis, loc. 122-23
But it was during some larger life decisions, about dating, that I really began to grasp the extent of my powerlessness.
Jonathan Haidt, The Happiness Hypothesis, loc. 236-37
Its hard for the controlled system to beat the automatic system by willpower alone; like a tired muscle,30 the former soon wears down and caves in, but
the latter runs automatically, effortlessly, and endlessly. Once you understand the power of stimulus control, you can use it to your advantage by
changing the stimuli in your environment and avoiding undesirable ones; or, if thats not possible, by filling your consciousness with thoughts about their
less tempting aspects.
Jonathan Haidt, The Happiness Hypothesis, loc. 499-503
And whenever one pursues a goal, a part of the mind automatically monitors progress, so that it can order corrections or know when success has been
achieved.
Jonathan Haidt, The Happiness Hypothesis, loc. 520-21
the attempt to remove an unpleasant thought can guarantee it a place on your frequent-play list of mental ruminations.
Jonathan Haidt, The Happiness Hypothesis, loc. 526-27
When you see a painting, you usually know instantly and automatically whether you like it. If someone asks you to explain your judgment, you
confabulate.
Jonathan Haidt, The Happiness Hypothesis, loc. 549-50
What we are today comes from our thoughts of yesterday, and our present thoughts build our life of tomorrow: our life is the creation of our mind.
Jonathan Haidt, The Happiness Hypothesis, loc. 575-76
No man can ever be secure until he has been forsaken by Fortune.
Jonathan Haidt, The Happiness Hypothesis, loc. 610
Nothing is miserable unless you think it so; and on the other hand, nothing brings happiness unless you are content with it.
Jonathan Haidt, The Happiness Hypothesis, loc. 617
bad is stronger and faster than good.
Jonathan Haidt, The Happiness Hypothesis, loc. 717-18
The mind is its own place, and in itself can make a heaven of hell, a hell of heaven.32
Jonathan Haidt, The Happiness Hypothesis, loc. 773
Although you give up the pleasures of winning, you also give up the larger pains of losing.
Jonathan Haidt, The Happiness Hypothesis, loc. 821-22

we often use reasoning not to find the truth but to invent arguments to support our deep and intuitive beliefs
Jonathan Haidt, The Happiness Hypothesis, loc. 843
people who stake out an extreme first position and then move toward the middle end up doing better than those who state a more reasonable first
position and then hold fast.
Jonathan Haidt, The Happiness Hypothesis, loc. 1177-78
Relationships are exquisitely sensitive to balance in their early stages, and a great way to ruin things is either to give too much (you seem perhaps a bit
desperate) or too little (you seem cold and rejecting).
Jonathan Haidt, The Happiness Hypothesis, loc. 1186-87
So convenient a thing is it to be a reasonable creature, since it enables one to find or make a reason for every thing one has a mind to do.
Jonathan Haidt, The Happiness Hypothesis, loc. 1330-31
Most of them would believe they were stronger, better looking, or smarter than the
Jonathan Haidt, The Happiness Hypothesis, loc. 1345
Most of them would believe they were stronger, better looking, or smarter than the average
Jonathan Haidt, The Happiness Hypothesis, loc. 1345
evidence shows that people who hold pervasive positive illusions about themselves, their abilities, and their future prospects are mentally healthier,
happier, and better liked than people who lack such illusions.
Jonathan Haidt, The Happiness Hypothesis, loc. 1377-78
Each of us thinks we see the world directly, as it really is. We further believe that the facts as we see them are there for all to see, therefore others
should agree with us. If they dont agree, it follows either that they have not yet been exposed to the relevant facts or else that they are blinded by their
interests and ideologies.
Jonathan Haidt, The Happiness Hypothesis, loc. 1425-27
man is an animal suspended in webs of significance that he himself has spun.
Jonathan Haidt, The Happiness Hypothesis, loc. 1524
Do not seek to have events happen as you want them to, but instead want them to happen as they do happen, and your life will go well.
Jonathan Haidt, The Happiness Hypothesis, loc. 1591
My expectations were reduced to zero when I was twenty-one. Everything since then has been a bonus.
Jonathan Haidt, The Happiness Hypothesis, loc. 1668-69
We create for ourselves a world of targets, and each time we hit one we replace it with another.
Jonathan Haidt, The Happiness Hypothesis, loc. 1674-75
In life, you can work as hard as you want, and accumulate all the riches, fruit trees, and concubines you want, but you cant get ahead.
Jonathan Haidt, The Happiness Hypothesis, loc. 1687-88
Happy people marry sooner and stay married longer than people with a lower happiness setpoint, both because they are more appealing as dating
partners and because they are easier to live with as spouses.
Jonathan Haidt, The Happiness Hypothesis, loc. 1711-13
companionship, which is a basic need; we never fully adapt either to it or to its absence.
Jonathan Haidt, The Happiness Hypothesis, loc. 1713-14
ratings of life satisfaction actually rise slightly with age,
Jonathan Haidt, The Happiness Hypothesis, loc. 1721-22
Bound by hundreds of fetters forged by hope, obsessed by anger and desire, they seek to build up wealth unjustly to satisfy their lusts.
Jonathan Haidt, The Happiness Hypothesis, loc. 1746-47
is that there is a state many people value even more than chocolate after sex.
Jonathan Haidt, The Happiness Hypothesis, loc. 1856-57
there is a state many people value even more than chocolate after sex. It is the state of total immersion in a task that is challenging yet closely matched
to ones abilities.
Jonathan Haidt, The Happiness Hypothesis, loc. 1856-58
the key to finding your own gratifications is to know your own strengths.
Jonathan Haidt, The Happiness Hypothesis, loc. 1886-87
Mothers who were aloof and unresponsive were more likely to have avoidant children, who had learned not to expect much help and comfort from mom.
Jonathan Haidt, The Happiness Hypothesis, loc. 2226-27
1. I find it relatively easy to get close to others and am comfortable depending on them and having them depend on me. I dont often worry about being
abandoned or about someone getting too close to me. 2. I am somewhat uncomfortable being close to others; I find it difficult to trust them completely,
difficult to allow myself to depend on them. I am nervous when anyone gets too close, and often love partners want me to be more intimate than I feel
comfortable being. 3. I find that others are reluctant to get as close as I would like. I often worry that my partner doesnt really love me or wont want to
stay with me. I want to merge completely with another person, and this desire sometimes scares people away.

Jonathan Haidt, The Happiness Hypothesis, loc. 2252-58


Some people change style as they grow up, but the great majority of adults choose the descriptor that matched the way they were as a child.21 (The
three choices above correspond to Ainsworths secure, avoidant, and resistant patterns.)
Jonathan Haidt, The Happiness Hypothesis, loc. 2261-62
Its no wonder that childhood attachment styles persist in adulthood: The whole attachment system persists.
Jonathan Haidt, The Happiness Hypothesis, loc. 2300
Passionate love is a drug. Its symptoms overlap with those of heroin
Jonathan Haidt, The Happiness Hypothesis, loc. 2392
you write continuously for fifteen minutes a day, for several days. Dont edit or censor yourself; dont worry about grammar or sentence structure; just
keep writing.
Jonathan Haidt, The Happiness Hypothesis, loc. 2798-99
most people in psychotherapy need loosening up,
Jonathan Haidt, The Happiness Hypothesis, loc. 2813
Kant turned the problem around and said that people should think about whether the rules guiding their own actions could reasonably be proposed as
universal laws.
Jonathan Haidt, The Happiness Hypothesis, loc. 3015-17
Trying to make children behave ethically by teaching them to reason well is like trying to make a dog happy by wagging its tail.
Jonathan Haidt, The Happiness Hypothesis, loc. 3071-72
sacredness is so irrepressible that it intrudes repeatedly into the modern profane world in the form of crypto-religious behavior.
Jonathan Haidt, The Happiness Hypothesis, loc. 3551-52
the old self, full of petty concerns, doubts, and grasping attachments, is washed away in an instant, usually an instant of profound awe.
Jonathan Haidt, The Happiness Hypothesis, loc. 3757-58
Maslow suggested that all religions are based on the insights of somebodys peak experience. Peak experiences make people nobler, just as James had
said, and religions were created as methods of promoting peak experiences and then maximizing their ennobling powers. Religions sometimes lose
touch with their origins, however; they are sometimes taken over by people who have not had peak experiencesthe bureaucrats and company men
who want to routinize procedures and guard orthodoxy for orthodoxys sake. This, Maslow said, is why many young people became disenchanted with
organized religion
Jonathan Haidt, The Happiness Hypothesis, loc. 3780-84
Because I embraced the scientific answer to the question of the purpose of life, I thought it precluded finding purpose within life. It
Jonathan Haidt, The Happiness Hypothesis, loc. 3986-87
Because I embraced the scientific answer to the question of the purpose of life, I thought it precluded finding purpose within life.
Jonathan Haidt, The Happiness Hypothesis, loc. 3986-87
It was an easy mistake to make because
Jonathan Haidt, The Happiness Hypothesis, loc. 3987-88
mysticism, everywhere and always, is about transcending the self and merging with something larger than the self.
Jonathan Haidt, The Happiness Hypothesis, loc. 4307
people need love, work, and a connection to something larger.
Jonathan Haidt, The Happiness Hypothesis, loc. 4365-66
Anomie would increase along with freedom.
Jonathan Haidt, The Happiness Hypothesis, loc. 4397

The Lady with the Dog and Other Stories, Anton Pavlovich Chekhov
Experience often repeated, truly bitter experience, had taught him long ago that with decent people, especially Moscow peoplealways slow to move
and irresoluteevery intimacy, which at first so agreeably diversifies life and appears a light and charming adventure, inevitably grows into a regular
problem of extreme intricacy, and in the long run the situation becomes unbearable. But at every fresh meeting with an interesting woman this
experience seemed to slip out of his memory, and he was eager for life, and everything seemed simple and amusing.
Anton Pavlovich Chekhov, The Lady with the Dog and Other Stories, pg. 1, loc. 19-23
skyGurov thought how in reality everything is beautiful in this world when one reflects: everything except what we think or do ourselves when we forget
our human dignity and the higher aims of our existence.
Anton Pavlovich Chekhov, The Lady with the Dog and Other Stories, pg. 5, loc. 97-98
He always seemed to women different from what he was, and they loved in him not himself, but the man created by their imagination, whom they had
been eagerly seeking all their lives;
Anton Pavlovich Chekhov, The Lady with the Dog and Other Stories, pg. 11, loc. 240-241

The Last Night of the Earth Poems, Charles Bukowski

you could have slept through it all and you would never have been missed
Charles Bukowski, The Last Night of the Earth Poems, loc. 4619-4621
nothing expected but yourself and nothing lost to the unexpected.
Charles Bukowski, The Last Night of the Earth Poems, loc. 4961-4962
but drunks will forgive themselves because they need to drink again.
Charles Bukowski, The Last Night of the Earth Poems, loc. 5101-5102
concerned that you will forget who the enemy is.
Charles Bukowski, The Last Night of the Earth Poems, loc. 5331-5331
he lives on a steep hill. used to take his little dog for walks. the dog died.
Charles Bukowski, The Last Night of the Earth Poems, loc. 5363-5364
he sits up in his room on top of nine and one half decades neither asking nor giving mercy.
Charles Bukowski, The Last Night of the Earth Poems, loc. 5377-5379

The Leo Tolstoy Novella Collection: 5 Classic Novellas, Leo Tolstoy


What is the good of it? What is the good of doing anything, when the best part of my life is being wasted like this? and to this question, tears were my
only answer.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 87-88
It is a bad thing, he said, not to be able to stand solitude. Can it be that you are a young lady?
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 153-153
It is a bad thing, he said, not to be able to stand solitude.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 153-153
I valued his love; I felt that he thought me better than all other young women in the world, and I could not help wishing him to go on being deceived about
me. Without wishing to deceive him, I did deceive him, and I became better myself while deceiving him. I felt it a better and worthier course to show him
to good points of my heart and mind than of my body.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 279-281
All my thoughts and feelings of that time were not really mine: they were his thoughts and feelings, which had suddenly become mine and passed into
my life and lighted it up.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 295-296
every thought was his thought, and every feeling his feeling. I did not know yet that this was love; I though that things might go on so for ever, and that
this feeling involved no consequences.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 322-323
every man has his own way of telling things. If the feeling exists, it will out somehow.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 418-419
Only why does he not tell me plainly that he loves me? I thought; what makes him invent obstacles and call himself old, when all is so simple and so
splendid?
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 493-495
And these objects were no longer merely curious to me, merely interesting from old recollections each had become important and sacred in my eyes
and seemed charged with profound meaning.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 521-522
wept and was horrified at myself; but I felt too that all those sins would be forgiven, and that if my sins had been even greater, my repentance would be
all the sweeter.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 525-526
in spite of his company, I began to feel lonely, that life was repeating itself, that there was nothing new either in him or in myself, and that we were
merely going back to what had been before.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 860-862
To love him was not enough for me after the happiness I had felt in falling in love.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 864-865
Happy indeed I was; but I was tormented by the thought that this happiness cost me no effort and no sacrifice, though I was even painfully conscious of
my power to fact both.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 869-870
I suffered most from the feeling that custom was daily petrifying our lives into one fixed shape, that our minds were losing their freedom and becoming
enslaved to the steady passionless course of time.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 877-878
I wanted, not what I had got, but a life of struggle; I wanted feeling to be the guide of life, and not life to guide feeling.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 880-881

I dont want to hear them now, I answered. I did want to hear the story, but I found it so pleasant to break down his composure. I dont want to play at
life, I said, but to live, as you do yourself.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 917-919
He is his madness prays for storms, And dreams that storms will bring him peace.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 949-949
I ws provoked, because he was hiding his real self from me,
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 1048-1049
When we were by ourselves, which we seldom were, I felt neither joy nor excitement nor embarrassment in his company: it seemed like being alone.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 1145-1146
My vague confused dreams had become a reality, and the reality had become an oppressive, difficult, and joyless life.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 1301-1301
I dont know what you reproach me with, he began. If you mean that I dont love you as I once did Did love! I said, with my face buried in the
handkerchief, while the bitter tears fell still more abundantly. If so, time is to blame for that, and we ourselves. Each time of life has its own kind of love.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 1397-1400
Did love! I said, with my face buried in the handkerchief, while the bitter tears fell still more abundantly. If so, time is to blame for that, and we
ourselves. Each time of life has its own kind of love.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 1398-1400
If so, time is to blame for that, and we ourselves. Each time of life has its own kind of love.
Leo Tolstoy, The Leo Tolstoy Novella Collection: 5 Classic Novellas, loc. 1399-1400

The Life-Changing Magic of Tidying Up: The Japanese Art of Decluttering and Organizing, Marie Kondo
The root of the problem lies in the fact that people often store the same type of item in more than one place. When we tidy each place separately, we fail
to see that were repeating the same work in many locations and become locked into a vicious circle of tidying. To avoid this, I recommend tidying by
category. For example, instead of deciding that today youll tidy a particular room, set goals like clothes today, books tomorrow.
Marie Kondo, The Life-Changing Magic of Tidying Up: The Japanese Art of Decluttering and Organizing, loc. 339-342
Tidying is a special event. Dont do it every day.
Marie Kondo, The Life-Changing Magic of Tidying Up: The Japanese Art of Decluttering and Organizing, loc. 372-373

The Light Shines in Darkness, Leo Tolstoy


Understand not mebut yourself: the meaning of your own life! We can't go on living like this without knowing what we are living for.
Leo Tolstoy, The Light Shines in Darkness, loc. 456-456
Yes, I too lived sothat is to say, without thinking why I lived; but a time came when I was terror-struck. Well, here we are, living on other people's
labourmaking others work for usbringing children into the world and bringing them up to do the same. Old age will come, and death, and I shall ask
myself: Why have I lived? In order to breed more parasites like myself? And, above all, we do not even enjoy this life.
Leo Tolstoy, The Light Shines in Darkness, loc. 458-461
Think it over with God's help, and as if you knew you were to die to-morrow. Only so will you decide rightly. Good-bye.
Leo Tolstoy, The Light Shines in Darkness, loc. 1187-1188

The Man Who Was Thursday, a nightmare (Chesterton, G. K., Gilbert Keith)
And it is always the humble man who talks too much; the proud man watches himself too closely. He defended respectability with violence and
exaggeration.
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 7, loc. 139-140
"I have never doubted that you were perfectly sincere in this sense, that you thought what you said well worth saying, that you thought a paradox might
wake men up to a neglected truth."
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 9, loc. 177-179
"by God! if this is true the whole bally lot of us on the Anarchist Council were against anarchy!
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 102, loc. 1894-1895
That tragic self-confidence which he had felt when he believed that the Marquis was a devil had strangely disappeared now that he knew that the
Marquis was a friend.
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 106, loc. 1956-1957
He had found the thing which the modern people call Impressionism, which is another name for that final scepticism which can find no floor to the
universe.
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 107, loc. 1961-1962
You've got that eternal idiotic idea that if anarchy came it would come from the poor. Why should it? The poor have been rebels, but they have never
been anarchists; they have more interest than anyone else in there being some decent government. The poor man really has a stake in the country. The
rich man hasn't; he can go away to New Guinea in a yacht. The poor have sometimes objected to being governed badly; the rich have always objected

to being governed at all.


Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 107, loc. 1972-1976
Moderate strength is shown in violence, supreme strength is shown in levity.
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 141, loc. 2611-2612
Bad is so bad, that we cannot but think good an accident; good is so good, that we feel certain that evil could be explained.
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 145, loc. 2684-2684
"I understand nothing, but I am happy. In fact, I am going to sleep."
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 155, loc. 2873-2873
Why does each thing on the earth war against each other thing? Why does each small thing in the world have to fight against the world itself? Why does
a fly have to fight the whole universe? Why does a dandelion have to fight the whole universe? For the same reason that I had to be alone in the
dreadful Council of the Days. So that each thing that obeys law may have the glory and isolation of the anarchist. So that each man fighting for order
may be as brave and good a man as the dynamiter. So that the real lie of Satan may be flung back in the face of this blasphemer, so that by tears and
torture we may earn the right to say to this man, 'You lie!' No agonies can be too great to buy the right to say to this accuser, 'We also have suffered.'
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 157, loc. 2906-2911
So that the real lie of Satan may be flung back in the face of this blasphemer, so that by tears and torture we may earn the right to say to this man, 'You
lie!' No agonies can be too great to buy the right to say to this accuser, 'We also have suffered.'
Gilbert Keith), The Man Who Was Thursday, a nightmare (Chesterton, G. K., pg. 157, loc. 2910-2911

The Manuscript Found in Saragossa, Jan Potocki and Ian MacLean


For that fury can all too easily find a way to places where love dwells.
Jan Potocki and Ian MacLean, The Manuscript Found in Saragossa, loc. 1775-1776
My courage now turned into an utter indifference for my own life, and as I manifested the same indifference for the lives of my comrades, I soon lost their
trust.
Jan Potocki and Ian MacLean, The Manuscript Found in Saragossa, loc. 1789-1790
There are doubtless cases where it is a crime violently to shed innocent blood, but there are others where such cruelty enhances innocence by making it
appear in all its lustre.
Jan Potocki and Ian MacLean, The Manuscript Found in Saragossa, loc. 1822-1823
Everyone seemed preoccupied to me because I was preoccupied myself.
Jan Potocki and Ian MacLean, The Manuscript Found in Saragossa, loc. 2316-2316
since I scarcely ever encountered obstacles to my own desires, I in turn scarcely ever resisted the wishes of others. And this made me seem almost
docile.
Jan Potocki and Ian MacLean, The Manuscript Found in Saragossa, loc. 2527-2528

The Neverending Story, Michael Ende


Human passions have mysterious ways, in children as well as grown-ups. Those affected by them cant explain them, and those who havent known
them have no understanding of them at all. Some people risk their lives to conquer a mountain peak. No one, not even they themselves, can really
explain why. Others ruin themselves trying to win the heart of a certain person who wants nothing to do with them. Still others are destroyed by their
devotion to the pleasures of the table. Some are so bent on winning a game of chance that they lose everything they own, and some sacrifice every
thing for a dream that can never come true. Some think their only hope of happiness lies in being somewhere else, and spend their whole lives traveling
from place to place. And some find no rest until they have become powerful. In short, there are as many different passions as there are people.
Michael Ende, The Neverending Story, loc. 142-148
something impossible to understand. Actually, its still happening.
Michael Ende, The Neverending Story, loc. 325-326
He didnt like books in which dull, cranky writers describe humdrum events in the very humdrum lives of humdrum people. Reality gave him enough of
that kind of thing, why should he read about it? Besides, he couldnt stand it when a writer tried to convince him of something. And these humdrum
books, it seemed to him, were always trying to do just that. Bastion liked books that were exciting or funny, or that made him dream. Books where madeup characters had marvelous adventures, books that made him imagine all sorts of things.
Michael Ende, The Neverending Story, loc. 376-380
He couldnt talk to his father anymore. There was an invisible wall around his father,
Michael Ende, The Neverending Story, loc. 497-498
In the end, his father would resign himself as he did to all the disappointments Bastian had given him.
Michael Ende, The Neverending Story, loc. 968-968
what made his steps heavier and heavier, until he felt as though he were made of cold gray lead, was fear of the unfathomable, of something intolerably
vast.
Michael Ende, The Neverending Story, loc. 1428-1429
strange as it may seem, horror loses its power to frighten when repeated too often.
Michael Ende, The Neverending Story, loc. 1980-1980

Thats why humans hate Fantastica and everything that comes from here. They want to destroy it. And they dont realize that by trying to destroy it they
multiply the lies that keep flooding the human world. For these lies are nothing other than creatures of Fantastica who have ceased to be themselves
and survive only as living corpses, poisoning the souls of men with their fetid smell. But humans dont know it. Isnt that a good joke?
Michael Ende, The Neverending Story, loc. 2321-2324
Only the right name gives beings and things their reality, she said. A wrong name makes everything unreal. Thats what lies do.
Michael Ende, The Neverending Story, loc. 2679-2680
The old folk in our tent camps tell the children about him when theyre naughty. They say he writes everything down in a book, whatever you do or fail to
do, and there it stays in the form of a beautiful or an ugly story. When I was little, I believed it, but then I decided it was only an old wives tale to frighten
children.
Michael Ende, The Neverending Story, loc. 2724-2726
just because so infinitely many possibilities had suddenly been held out to him, he couldnt think of a single wish.
Michael Ende, The Neverending Story, loc. 3035-3036
What do you suppose it means? he asked. DO WHAT YOU WISH. That must mean I can do anything I feel like. Dont you think so? All at once
Grogramans face looked alarmingly grave, and his eyes glowed. No, he said in his deep, rumbling voice. It means that you must do what you really
and truly want. And nothing is more difficult.
Michael Ende, The Neverending Story, loc. 3500-3504
The amulet gives you great power, it makes all your wishes come true, but at the same time it takes something away: your memory of your world.
Bastian thought it over. He didnt feel as if anything had been taken away from him. Grograman told me to find out what I really wanted. And the
inscription on AURYN says the same thing. But for that I have to go from one wish to the next without ever skipping any. Thats why I need the Gem.
Yes, said Atreyu. It gives you the means, but it takes away your purpose.
Michael Ende, The Neverending Story, loc. 4199-4204
A persons reason for doing someone a good turn matters as much as the good turn itself.
Michael Ende, The Neverending Story, loc. 4906-4907
What he had hoped was his ruin and what he had feared his salvation.
Michael Ende, The Neverending Story, loc. 5574-5575
But wishes cannot be summoned up or kept away at will. They come from deeper within us than good or bad intentions. And they spring up
unannounced.
Michael Ende, The Neverending Story, loc. 5602-5603
He no longer wanted to be the greatest, strongest, or cleverest. He had left all that far behind. He longed to be loved just as he was, good or bad,
handsome or ugly, clever or stupid, with all his faultsor possibly because of them.
Michael Ende, The Neverending Story, loc. 5695-5696
The transforming power of the House of Change was taking effect. But like all true transformations, it was as slow and gentle as the growth of a plant.
Michael Ende, The Neverending Story, loc. 5953-5954
He drank till his thirst was quenched. And joy filled him from head to foot, the joy of living and the joy of being himself. He was newborn. And the best
part of it was that he was now the very person he wanted to be. If he had been free to choose, he would have chosen to be no one else.
Michael Ende, The Neverending Story, loc. 6260-6262
He drank till his thirst was quenched. And joy filled him from head to foot, the joy of living and the joy of being himself. He was newborn. And the best
part of it was that he was now the very person he wanted to be. If he had been free to choose, he would have chosen to be no one else. Because now
he knew that there were thousands and thousands of forms of joy in the world, but that all were essentially one and the same, namely, the joy of being
able to love.
Michael Ende, The Neverending Story, loc. 6260-6263

The Plague, Albert Camus


they solve for many the feeding problem.
Albert Camus, The Plague, loc. 1566-1566

The Poetry of Architecture Or, the Architecture of the Nations of Europe Considered in its Association with Natural
Scenery and National Character, John Ruskin
it is, or ought to be, a science of feeling more than of rule, a ministry to the mind, more than to the eye. If
John Ruskin, The Poetry of Architecture Or, the Architecture of the Nations of Europe Considered in its Association with Natural Scenery and National
Character, loc. 51-51
no man can be an architect, who is not a metaphysician.
John Ruskin, The Poetry of Architecture Or, the Architecture of the Nations of Europe Considered in its Association with Natural Scenery and National
Character, loc. 54-54

The Princess and the Goblin, George MacDonald


You wouldn't have lost your way if you hadn't been frightened,'
George MacDonald, The Princess and the Goblin, pg. 41, loc. 327-327

The Restless Flame, Louis de Wohl


I wasthen. Or I thought I was. I was in love with being in love, anyway. Its all over then? It is never all over, Alypius. They changebut love
remainsthe love with being in love.
Louis de Wohl, The Restless Flame, pg. 35, loc. 510-512

The Storytelling Animal, Jonathan Gottschall


In short, it seems that the great dream of every statisticianof one day reading a copy of Hamlet handed over by an immortal supermonkeyis just a
fantasy.
Jonathan Gottschall, The Storytelling Animal, loc. 57-59
When we experience a story, our minds are churning, working hard.
Jonathan Gottschall, The Storytelling Animal, loc. 165-165
The writer is not, then, an all-powerful architect of our reading experience. The writer guides the way we imagine but does not determine it.
Jonathan Gottschall, The Storytelling Animal, loc. 177-177
We just change how we do it. Novels, dreams, films, and fantasies are provinces of Neverland.
Jonathan Gottschall, The Storytelling Animal, loc. 193-194
story is just a drug we use to escape from the boredom and brutality of real life.
Jonathan Gottschall, The Storytelling Animal, loc. 443-444
Conflict is the fundamental element of fiction ...
Jonathan Gottschall, The Storytelling Animal, loc. 734-734
Story = Character + Predicament + Attempted Extrication This is storys master formula, and it is intensely strange. There are a lot of different ways
stories could be structured. For example, we have already considered escapist fantasies of pure wish fulfillment. But while characters frequently do live
happily ever after in fiction, they must always earn their good fortune by flirting with disaster. The thornier the predicament faced by the hero, the more
we like the story.
Jonathan Gottschall, The Storytelling Animal, loc. 745-749
low-cost vicarious experienceespecially emotional experienceis the primary benefit of fiction.
Jonathan Gottschall, The Storytelling Animal, loc. 803-803
low-cost vicarious experienceespecially emotional experienceis the primary benefit of fiction. As she puts it, Literature offers feelings for which we
dont have to pay. It allows us to love, condemn, condone, hope, dread, and hate without any of the risks those feelings ordinarily involve.
Jonathan Gottschall, The Storytelling Animal, loc. 803-805
Fiction is an ancient virtual reality technology that specializes in simulating human problems.
Jonathan Gottschall, The Storytelling Animal, loc. 814-815
It seems plausible that our continuous immersion in fictional problem solving would improve our ability to deal with real problems. If this is so, fiction
would do so by literally rewiring our brains. It is an axiom of neuroscience that cells that fire together wire together. When we practice a skill, we
improve because repetition of the task establishes denser and more efficient neural connections. This is why we practice: to lay down grooves in our
brains, making our actions crisper, faster, surer.
Jonathan Gottschall, The Storytelling Animal, loc. 870-874
When we experience fiction, our minds are firing and wiring, honing the neural pathways that regulate our responses to real-life experiences.
Jonathan Gottschall, The Storytelling Animal, loc. 893-894
start. In one study, they found that heavy fiction readers had better social skillsas measured by tests of social and empathic abilitythan those who
mainly read nonfiction. This was not, they discovered, because people who already had good social abilities naturally gravitated to fiction. In a second
test that accounted for differences in personality traitsas well as factors such as gender, age, and IQthe psychologists still found that people who
consumed a lot of fiction outperformed heavy nonfiction readers on tests of social ability.
Jonathan Gottschall, The Storytelling Animal, loc. 900-904
Fiction is a powerful and ancient virtual reality technology that simulates the big dilemmas of human life.
Jonathan Gottschall, The Storytelling Animal, loc. 908-909
Dreamland for cats is closer to kitty hell than kitty heaven, as feelings of fear and aggression predominate.
Jonathan Gottschall, The Storytelling Animal, loc. 1030-1030

Notes: 1) hell
[In dreams] waves of strong emotionnotably fear and angerurge us to run away or do battle with imaginary predators. Fight or flight is the rule in
dreaming consciousness, and it goes on and on, night after night, with all too rare respites in the glorious lull of fictive elation.
Jonathan Gottschall, The Storytelling Animal, loc. 1047-1049
dreams: they are the stage on which bad things are auditioned.
Jonathan Gottschall, The Storytelling Animal, loc. 1079-1080
When you consider the plasticity of the brainwith as little as 1012 minutes of motor practice a day on a specific task [say, piano playing] the motor
cortex reshapes itself in a matter of a few weeksthe time spent in our dreams would surely shape how our brains develop, and influence our future

behavioral predispositions. The experiences we accrue from dreaming across our life span are sure to influence how we interact with the world and are
bound to influence our overall fitness, not only as individuals but as a species.
Jonathan Gottschall, The Storytelling Animal, loc. 1106-1110
The storytelling mind is allergic to uncertainty, randomness, and coincidence. It is addicted to meaning. If the storytelling mind cannot find meaningful
patterns in the world, it will try to impose them. In short, the storytelling mind is a factory that churns out true stories when it can, but will manufacture lies
when it cant.
Jonathan Gottschall, The Storytelling Animal, loc. 1339-1341
Conspiracy theorists connect real data points and imagined data points into a coherent, emotionally satisfying version of reality.
Jonathan Gottschall, The Storytelling Animal, loc. 1426-1427
It seems that differences between the delusions of psychotics and the fantasies of conspiracy theorists are of degree, not kind.
Jonathan Gottschall, The Storytelling Animal, loc. 1450-1451
Conspiracy theories are not, then, the province of a googly- eyed lunatic fringe. Conspiratorial thinking is not limited to the stupid, the ignorant, or the
crazy. It is a reflex of the storytelling minds compulsive need for meaningful experience. Conspiracy theories offer ultimate answers to a great mystery of
the human condition: why are things so bad in the world? They provide nothing less than a solution to the problem of evil.
Jonathan Gottschall, The Storytelling Animal, loc. 1482-1485
if you want a message to burrow into a human mind, work it into a story.
Jonathan Gottschall, The Storytelling Animal, loc. 1504-1504
Religion is a human universal, presentin one form or anotherin all of the societies that anthropologists have visited and archaeologists have dug up.
Even now, in this brave age of brain science and genomics, God is not dead, dying, or really even ailing. Nietzsche would be disappointed. Most of the
worlds people dont look up at the sky and find itlike
Jonathan Gottschall, The Storytelling Animal, loc. 1516-1518
Religious tendencies are either an evolutionary adaptation, an evolutionary side effect, or some combination of the two. The conventional secular
explanation of religion is that humans invent gods to give order and meaning to existence.
Jonathan Gottschall, The Storytelling Animal, loc. 1532-1533
In his trailblazing book Darwins Cathedral, the biologist David Sloan Wilson proposes that religion emerged as a stable part of all human societies for a
simple reason: it made them work better.
Jonathan Gottschall, The Storytelling Animal, loc. 1548-1549
the evolutionary function of religion is to bind people together and make them put the groups interests ahead of their own.
Jonathan Gottschall, The Storytelling Animal, loc. 1555-1556
Truth be told, the lovers enjoyed being judged. That was half the fun of it. They liked thinking of themselves as rebels with the courage to live in
contempt of convention.
Jonathan Gottschall, The Storytelling Animal, loc. 1607-1608
we wont go along if someone tries to tell us that bad is good, and good is bad.
Jonathan Gottschall, The Storytelling Animal, loc. 1637-1637
storytellers never ask us to approve. Morally repellent acts are a great staple of fiction, but so is the storytellers condemnation.
Jonathan Gottschall, The Storytelling Animal, loc. 1652-1653
Beneath all of its brilliance, fiction tends to preach, and its sermons are usually fairly conventional.
Jonathan Gottschall, The Storytelling Animal, loc. 1683-1684
fiction is essentially serious and beneficial, a game played against chaos and death, against entropy. Story is the counterforce to social disorder, the
tendency of things to fall apart.
Jonathan Gottschall, The Storytelling Animal, loc. 1747-1749
fiction does mold our minds. Storywhether delivered through films, books, or video gamesteaches us facts about the world; influences our moral
logic; and marks us with fears, hopes, and anxieties that alter our behavior, perhaps even our personalities.
Jonathan Gottschall, The Storytelling Animal, loc. 1856-1857
Researchers have repeatedly found that reader attitudes shift to become more congruent with the ideas expressed in a [fiction] narrative.
Jonathan Gottschall, The Storytelling Animal, loc. 1876-1877
am in large part a figment of my own yearning imagination.
Jonathan Gottschall, The Storytelling Animal, loc. 2015-2015
the past, like the future, does not really exist. They are both fantasies created in our minds.
Jonathan Gottschall, The Storytelling Animal, loc. 2108-2109
According to the psychologist Shelley Taylor, a healthy mind tells itself flattering lies. And if it does not lie to itself, it is not healthy. Why? Because, as the
philosopher William Hirstein puts it, positive illusions keep us from yielding to despair: The truth is depressing. We are going to die, most likely after
illness; all our friends will likewise die; we are tiny insignificant dots on a tiny planet. Perhaps with the advent of broad intelligence and foresight comes
the need for ... self-deception to keep depression and its consequent lethargy at bay. There needs to be a basic denial of our finitude and insignificance
in the larger scene. It takes a certain amount of chutzpah just to get out of bed in the morning.
Jonathan Gottschall, The Storytelling Animal, loc. 2171-2177

Commentators frequently blame MMORPGs for an increasing sense of isolation in modern life. But virtual worlds are less a cause of that isolation than a
response to it.
Jonathan Gottschall, The Storytelling Animal, loc. 2431-2432
that it is nicer to be a king in MMORPG land than a peasant in this one. But someday will it be nicer to be a king in MMORPG land than a king in real
life? Of course, people will always have to unplug from their stories to visit the bathroom and the refrigerator. But interactive fictions may become so
appealing that we will be loath to leave them behind.
Jonathan Gottschall, The Storytelling Animal, loc. 2446-2449

The sun also rises, Ernest Hemingway


Fontainebleau and Montereau that always made me feel bored and dead and dull until it was over. I suppose it is some association of ideas that makes
those dead places in a journey.
Ernest Hemingway, The sun also rises, loc. 538-540

The Three Stigmata of Palmer Eldritch, Philip K. Dick


He would, of course, chew it with her; in concert the users minds fused, became a new unityor at least that was the experience. A few sessions of
Can-D chewing in togetherness and he would know all there was to know about Pia Jurgens;
Philip K. Dick, The Three Stigmata of Palmer Eldritch, loc. 312-313
It seems wrong, though, he muttered. We ought to be up here working in our gardens.
Philip K. Dick, The Three Stigmata of Palmer Eldritch, loc. 500-500

Notes: 1) colonizar: tener jardines y vivir ahi


they continued to require it. In no way were they free.
Philip K. Dick, The Three Stigmata of Palmer Eldritch, loc. 673-674
the road to the hell-layer is paved with second-guessing.
Philip K. Dick, The Three Stigmata of Palmer Eldritch, loc. 967-968
It takes a certain amount of courage, he thought, to face yourself and say with candor, Im rotten. Ive done evil and I will again. It was no accident; it
emanated from the true, authentic me.
Philip K. Dick, The Three Stigmata of Palmer Eldritch, loc. 1550-1551
Back to the past. Where things made sense.
Philip K. Dick, The Three Stigmata of Palmer Eldritch, loc. 1554-1554
Self-destruction; I wanted to see myself die. Thats the only possible satisfactory
Philip K. Dick, The Three Stigmata of Palmer Eldritch, loc. 2408-2408
Its an illusory world in which Eldritch holds the key positions as god; he gives you a chance to do what you cant really ever doreconstruct the past as
it ought to have been. But even for him its hard. Takes time. He was silent, then; he sat rubbing his aching forehead. You mean he cantand you
cantjust wave your arms and get what you want? As you can in a dream? Its absolutely not like a dream. It was worse, he realized. More like being
in hell,
Philip K. Dick, The Three Stigmata of Palmer Eldritch, loc. 2459-2463

The White People, Frances Hodgson Burnett


if they knew what I know it would seem to them as though some awesome, heavy load they had always dragged about with them had fallen from their
shoulders.
Frances Hodgson Burnett, The White People, loc. 13-14
``Ysobel, my bairn, what I knew was that he had not gone far from the body that had held him when he fell. Perhaps he had felt lost for a bit when he
found himself out of it. But soon he had begun to call to her that was like his own heart to him. And she had heard. And then, being half away from earth
herself, she had seen him and known he was waiting, and that he would not leave for any far place without her.
Frances Hodgson Burnett, The White People, loc. 72-75
But there was one man who did not write as if he believed the world had begun and would end with him. He knew he was only one, and part of all the
rest.
Frances Hodgson Burnett, The White People, loc. 199-200
I wish, I wish death did not make people feel as if it filled all the world--as if, when it happens, there is no life left anywhere. The child who was alive by
her side did not seem a living thing to her. It didn't matter.''
Frances Hodgson Burnett, The White People, loc. 313-314
He was not a man who had the air of making confidences or talking about himself, but before we parted I seemed to know him and his surroundings as if
he had described them.
Frances Hodgson Burnett, The White People, loc. 362-363
not--``we have vowed to each other that we will believe there is no reason for The Fear. It was a vow between us.''
Frances Hodgson Burnett, The White People, loc. 474-475

When we believe and know all is simple we shall not be afraid.


Frances Hodgson Burnett, The White People, loc. 493-494
``Oh! the time will come,'' she said, ``when people who love each other will not be separated, when on this very earth there will be no pain, no grief, no
age, no death--when all the world has learned the Law at last.
Frances Hodgson Burnett, The White People, loc. 544-546
WHAT I feel sure I know by this time is that all the things we think happen by chance and accident are only part of the weaving of the scheme of life.
Frances Hodgson Burnett, The White People, loc. 557-558
that I felt that no darkness could come between us because no darkness could touch him. He could never be anything but alive alive. If I could not see
him it would only be because my eyes were not clear and strong enough.
Frances Hodgson Burnett, The White People, loc. 643-644
``What do you want to know?'' he asked me, very low. ``You!'' ``Only what everybody wants to know--that it is really awakening free, ready for wonderful
new things, finding oneself in the midst of wonders. I don't mean angels with harps and crowns, but beauty such as we see now; only seeing it without
burdens of fears before and behind us. And knowing there is no reason to be afraid. We have all been so afraid. We don't know how afraid we have
been--of everything.''
Frances Hodgson Burnett, The White People, loc. 685-689
``If, after it was over, a man awakened as you said and found himself--the self he knew, but light, free, splendid--remembering all the ages of dark,
unknowing dread, of horror of some black, aimless plunge, and suddenly seeing all the childish uselessness of it--how he would stand and smile! How
he would stand and smile!''
Frances Hodgson Burnett, The White People, loc. 705-707
``Complete we think we are,'' Angus murmured half to himself . ``Finished creatures! And look at us! How many of us in a million have beauty and health
and full power? And believing that the law is that we must crumple and go to pieces hour by hour! Who'd waste the time making a clock that went wrong
as often? Nay, nay! We shall learn better than this as time goes on.
Frances Hodgson Burnett, The White People, loc. 798-800

The Writers Journey: Mythic Structure for Writers, 2nd Edition, Christopher Vogler
Ultimately, a Hero is one who is able to transcend the bounds and illusions of the ego, but at first, Heroes are all ego: the I, the one, that personal identity
which thinks it is separate from the rest of the group.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 746-747
The Hero archetype represents the egos search for identity and wholeness. In the process of becoming complete, integrated human beings,
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 749-749
Sacrifice means making holy. In ancient times people made sacrifices, even of human beings, to acknowledge their debt to the spirit world, the gods, or
nature, to appease those mighty forces, and to make holy the processes of daily life. Even death became sanctified, a holy act.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 786-788
Flaws are a starting point of imperfection or incompleteness from which a character can grow.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 816-817
It seems Heroes are of two types: 1) willing, active, gung-ho, committed to the adventure, without doubts, always bravely going ahead, self-motivated, or
2) unwilling, full of doubts and hesitations, passive, needing to be motivated or pushed into the adventure by outside forces.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 833-835
The wounded Anti-hero may be a heroic knight in tarnished armor, a loner who has rejected society or been rejected by it. These characters may win at
the end and may have the audiences full sympathy at all times, but in societys eyes they are outcasts, like Robin Hood, roguish pirate or bandit Heroes,
or many of Bogarts characters. They are often honorable men who have withdrawn from societys corruption, perhaps ex-cops or soldiers who became
disillusioned and now operate in the shadow of the law as private eyes, smugglers, gamblers, or soldiers of fortune. We love these characters because
they are rebels, thumbing their noses at society as we would all like to do.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 844-849
The second type of Anti-hero is more like the classical idea of the tragic Hero. These are flawed Heroes who never overcome their inner demons and are
brought down and destroyed by them.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 851-852
Carol S. Pearsons book Awakening the Heroes Within
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 891-891
Mentors often speak in the voice of a god, or are inspired by divine wisdom.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 904-904
Mentor figures, whether encountered in dreams, fairy tales, myths, or screenplays, stand for the heros highest aspirations.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 910-911
Mentor figures, whether encountered in dreams, fairy tales, myths, or screenplays, stand for the heros highest aspirations. They are what the hero may
become if she persists on the Road of Heroes. Mentors are often former heroes who have survived lifes early trials and are now passing on the gift of
their knowledge and wisdom.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 910-912

Mentor figures, whether encountered in dreams, fairy tales, myths, or screenplays, stand for the heros highest aspirations. They are what the hero may
become if she persists on the Road of Heroes. Mentors are often former heroes who have survived lifes early trials and are now passing on the gift of
their knowledge and wisdom. The Mentor archetype is closely related to the image of the parent.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 910-913
Many heroes seek out Mentors because their own parents are inadequate role models.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 914-915
Just as learning is an important function of the hero, teaching or training is a key function of the Mentor.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 916-916
Another important function of the Mentor archetype is to motivate the hero, and help her overcome fear.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 955-956
A function of the Mentor archetype is often to plant information or a prop that will become important later.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 960-960
The downfall of a weakened, tragically flawed Mentor can show the hero pitfalls to avoid.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 971-972
But when Joan is about to cross the threshold to adventure, the agent tries to stop her, warning her of the dangers and casting doubt in her mind. Rather
than motivating her like a true Mentor, the agent becomes an obstacle in the heros path.
Christopher Vogler, The Writers Journey: Mythic Structure for Writers, 2nd Edition, loc. 978-979

Them, Jon Ronson


In visualizing his displeasure, I found myself all the more eager to please him, and I wondered whether that was what made Dr. Paisley such a good
leader.
Jon Ronson, Them, pg. 250, loc. 3636-3637
Maybe, I said, thats why you Bilderbergers love to hear the conspiracy theories. So you can pretend to yourselves that you do still rule the world.
Jon Ronson, Them, pg. 321, loc. 4719-4720

This Will Make You Smarter, John Brockman


Too often, we assume that willpower is about having strong moral fiber. But thats wrong. Willpower is really about properly directing the spotlight of
attention, learning how to control that short list of thoughts in working memory. Its about realizing that if were thinking about the marshmallow, were
going to eat it, which is why we need to look away.
John Brockman, This Will Make You Smarter, loc. 969-971

Time on Earth Is Short...I Hope I Shall Arrive Soon, Philip K. Dick


"Reality is that which, when you stop believing in it, doesn't go away."
Philip K. Dick, Time on Earth Is Short...I Hope I Shall Arrive Soon, loc. 47-48
What is real? Because unceasingly we are bombarded with pseudo-realities manufactured by very sophisticated people using very sophisticated
electronic mechanisms. I do not distrust their motives; I distrust their power. They have a lot of it. And it is an astonishing power: that of creating whole
universes, universes of the mind.
Philip K. Dick, Time on Earth Is Short...I Hope I Shall Arrive Soon, loc. 58-61

Walking, Henry David Thoreau


If you are ready to leave father and mother, and brother and sister, and wife and child and friends, and never see them againif you have paid your
debts, and made your will, and settled all your affairs, and are a free manthen you are ready for a walk.
Henry David Thoreau, Walking, pg. 4, loc. 18-20
I think that I cannot preserve my health and spirits, unless I spend four hours a day at leastand it is commonly more than thatsauntering through the
woods and over the hills and fields, absolutely free from all worldly engagements.
Henry David Thoreau, Walking, pg. 6, loc. 33-35
When sometimes I am reminded that the mechanics and shopkeepers stay in their shops not only all the forenoon, but all the afternoon too, sitting with
crossed legs, so many of themas if the legs were made to sit upon, and not to stand or walk uponI think that they deserve some credit for not having
all committed suicide long ago.
Henry David Thoreau, Walking, pg. 6, loc. 35-37
Two or three hours' walking will carry me to as strange a country as I expect ever to see.
Henry David Thoreau, Walking, pg. 10, loc. 76-77
To enjoy a thing exclusively is commonly to exclude yourself from the true enjoyment of it.
Henry David Thoreau, Walking, pg. 17, loc. 129-130
When I go out of the house for a walk, uncertain as yet whither I will bend my steps, and submit myself to my instinct to decide for me, I
Henry David Thoreau, Walking, pg. 17, loc. 135-135

"How near to good is what is WILD!" Life consists with wildness. The most alive is the wildest. Not yet subdued to man, its presence refreshes him. One
who pressed forward incessantly and never rested from his labors, who grew fast and made infinite demands on life, would always find himself in a new
country or wilderness, and surrounded by the raw material of life. He would be climbing over the prostrate stems of primitive forest trees.
Henry David Thoreau, Walking, pg. 28, loc. 241-244
Your MORALE improves; you become frank and cordial, hospitable and single-minded.... In the desert, spirituous liquors excite only disgust. There is a
keen enjoyment in a mere animal existence."
Henry David Thoreau, Walking, pg. 30, loc. 262-263
We have heard of a Society for the Diffusion of Useful Knowledge. It is said that knowledge is power, and the like. Methinks there is equal need of a
Society for the Diffusion of Useful Ignorance, what we will call Beautiful Knowledge, a knowledge useful in a higher sense: for what is most of our
boasted so-called knowledge but a conceit that we know something, which robs us of the advantage of our actual ignorance? What we call knowledge is
often our positive ignorance; ignorance our negative knowledge.
Henry David Thoreau, Walking, pg. 42, loc. 379-382
My desire for knowledge is intermittent, but my desire to bathe my head in atmospheres unknown to my feet is perennial and constant.
Henry David Thoreau, Walking, pg. 43, loc. 390-391
The highest that we can attain to is not Knowledge, but Sympathy with Intelligence. I do not know that this higher knowledge amounts to anything more
definite than a novel and grand surprise on a sudden revelation of the insufficiency of all that we called Knowledge beforea discovery that there are
more things in heaven and earth than are dreamed of in our philosophy.
Henry David Thoreau, Walking, pg. 43, loc. 391-393
There is something servile in the habit of seeking after a law which we may obey. We may study the laws of matter at and for our convenience, but a
successful life knows no law.
Henry David Thoreau, Walking, pg. 44, loc. 395-396
It is an unfortunate discovery certainly, that of a law which binds us where we did not know before that we were bound.
Henry David Thoreau, Walking, pg. 44, loc. 396-397
The man who takes the liberty to live is superior to all the laws,
Henry David Thoreau, Walking, pg. 44, loc. 398-398
Above all, we cannot afford not to live in the present. He is blessed over all mortals who loses no moment of the passing life in remembering the past.
Henry David Thoreau, Walking, pg. 50, loc. 452-453

Walter Riso - Cuestin de Dignidad, roberto.andonie@gmail.com


Cada vez que agachamos la cabeza, nos sometemos o accedemos a peticiones irracionales, le damos un duro golpe a la autoestima: nos flagelamos.
Y aunque salgamos bien librados por el momento, logrando disminuir la adrenalina y la incomodidad que genera la ansiedad, nos queda el sinsabor de
la derrota, la vergenza de haber traspasado la barrera del pundonor, la autoculpa de ser un traidor de las propias causas.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 67-69
Tal como lo demuestran los estudios sobre la percepcin social de la asertividad, a mucha gente le disgusta la honestidad directa, as sea emptica y
moderada.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 244-45
Cuando Krishnamurti deca que el miedo corrompe, se refera justamente a este fenmeno de inhibicin recproca, en el que el ms profundo
convencimiento parece perder validez ante el temor:
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 409-10
Obra siempre de modo tal que la mxima de tu accin pueda ser erigida en norma universal.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 432-33
Si gana el sentido de la dignidad, habr respuesta asertiva, si triunfa el miedo, habr evitacin /sumisin.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 475-76
Los procedimientos ms efectivos para descargar el peso de la culpa son: la confesin, la reparacin real o simblica del dao causado, solicitar el
perdn, disculparse o la revaluacin cognitiva, que consiste en ponderar de manera objetiva nuestra responsabilidad real en el hecho, ya que a veces
somos demasiado autocrticos y nos atribuimos ms peso del que tenemos en el desenlace de los acontecimientos.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 501-4
La culpa maladaptativa es el apasionamiento obsesivo por ser bueno.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 520
Cuando el sentimiento de culpa se magnifica y se convierte en un instrumento de purificacin cuasi religiosa, entramos en el fangoso terreno del
masoquismo moral, una forma de laceracin psicolgica especialmente destructiva: Cuanto ms me castigo ms bueno soy. Es el va crucis de
quienes aprenden a sentirse mal, para sentirse bien. La paradoja del dulce martirio.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 520-23
Los individuos con alta predisposicin a sentir culpabilidad, casi siempre configuran un paradigma de autosacrificio irracional, en el que de manera
excesiva y desproporcionada (casi siempre para evitar sentirse culpable) buscan resolverle las penurias a los otros, a expensas de las propias
necesidades.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 529-31

La consecuencia de esta actitud genera al menos tres tipos de pensamientos antiasertivos: Debo evitar herir los sentimientos de los dems, aunque
viole mis propios derechos. (Sobreestimacin de la sensibilidad ajena) Debo asumir y mantener mis obligaciones afectivas, aunque pierda mi
individualidad. (Entrampamiento o codependencia emocional) Si defiendo mis derechos sere egosta y me volver incapaz de perdonar. (Profeca de
malignidad)
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 531-35
Estoy violando algn derecho ajeno? Estoy lastimando objetivamente a alguien por descuido o irresponsabilidad? Al actuar asertivamente, mi
motivacin es honesta? Al actuar asertivamente, mi intencin es hacer dao? Estoy obrando impulsiva e irracionalmente? He reflexionado
seriamente sobre mi comportamiento antes de actuar? No ser que en realidad no es mi comportamiento lo que est lastimando directamente a la
persona, sino su incapacidad para renunciar a un privilegio o aceptar un no?
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 585-89

Notes: 1) cuestionario para determinar la coherencia de la culpa


Debo asumir y mantener mis obligaciones afectivas, aunque pierda mi individualidad, me exploten o manipulen. Esta manera de pensar suele
perpetuar un tipo de relacin enfermiza en la que el sujeto queda aprisionado en un conjunto de obligaciones autoimpuestas, casi siempre irracionales.
Por lo general, la vinculacin se centraliza en querer redimir a alguien con problemas (por ejemplo, alcoholismo, adiccin a las drogas o enfermedades
crnicas), quien a su vez suele explotar y manipular al cuidador para obtener ventajes secundarias de su enfermedad.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 603-6
La persona que sufre de codependencia emocional tiende a someterse exageradamente a las exigencias caprichosas del enfermo para evitar que
ste recaiga, y de paso, no sentirse culpable.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 606-8
Casi siempre los codependientes perciben la asertividad como una opcin altamente amenazante, que puede agravar al doliente, o lo que es peor an,
alejarlo.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 612-13
Slo debes sentirte culpable cuando seas injusta, y eres injusta cuando hay intencin, mala intencin. Si no tienes un propsito explcito de daar a
alguien, se puede hablar de infortunio (azar) o error involuntario, pero no de responsabilidad culposa.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 637-39
Tenemos tanto miedo a ser malos que preferimos ser buenas vctimas, dolientes formales, mrtires felices antes de correr el riesgo de equivocarnos.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 700-701
determinado por dos aspectos afectivos fundamentales, sin los cuales no puede existir ninguna relacin: La compasin (padecer ntimamente con el
otro sus vivencias penosas) y La congratulacin (gozar ntimamente con el otro las vivencias gozosas).
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 739-41
Todo placer es una cosa buena, mas no todo placer debe ser perseguido; y, paralelamente, todo dolor es un mal, pero no todo dolor debe ser evitado a
cualquier precio.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 789-90
De estas dos operaciones mentales surge el modo en que nos relacionamos con la gente. Si nos sentimos seguros con nosotros mismos (evaluacin
del yo), y percibimos a las personas significativas que nos rodean como amigables y no amenazadoras (evaluacin de los otros), nos sentiremos
cmodos, espontneos, tranquilos frente a los dems: el miedo a la evaluacin negativa ser mnimo o nulo. Pero si salimos mal parados en cualquiera
de las dos evaluaciones, el equilibrio se altera, el temor se convierte en un problema y es probable que la fobia social o el trastorno de ansiedad social
haga su aparicin.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 817-22
Como puede deducirse, si una persona teme hacer el ridculo, verse tonta o actuar inapropiadamente, la asertividad se convierte en el peor de sus
enemigos, porque la expresin de sentimientos la desnudara, la mostrara tal cual es y sacara a la luz su vulnerabilidad; ya no podra esconderse y
escapar al escarnio pblico, real o imaginado.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 826-28
la preocupacin principal de la gente que se avergenza de s misma es mantenerse oculta del resto del mundo. Su creencia es: Si alguien me
conociera de verdad, con seguridad, se sentira defraudado de mi persona: mi mundo interior es horrible.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 876-77

Notes: 1) me daba verguenza ensenar quien era por que siento que soy aburrido y me da miedo ensenar que soy un desmadre psicologico y emocional
que soy debil que soy sucio y desordenado. que soy muy sensible
los sujetos tmidos y socialmente inseguros recuerdan a sus padres como especialmente crticos y distantes, y los nios que no son capaces de llenar
las expectativas de sus padres, o que as lo perciben, pueden crear un ideal personal inalcanzable y ser ms propensos a sentir vergenza.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 898-900
somos lo que recordamos, somos memoria en accin.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 901
La nica opcin que tena Marcela para superar su problema era romper el vnculo de dependencia que la una a su madre, desligarse de ella y no
esperar ningn tipo de amor o aceptacin. El salto liberador implicaba crear un nuevo ideal del yo, distinto al que quera imponerle su progenitora, que
le permitiera una autoevaluacin constructiva y saludable.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 919-21

Notes: 1) sera que uno se trata como se trata para estar de acuerdo con mama? para tenerla en un pedestal

aceptarse a uno mismo, de manera total y definitiva, es el principal requisito para la salud mental.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 923-24
La autoaceptacin [] significa que el individuo se acepta total e incondicionalmente, acte o no de forma inteligente, correcta, competente y al margen
de si los dems lo aprueban, responden o aman. Cuando los individuos que se avergenzan de s mismos empiezan a mejorar se sorprenden al ver
que los dems seres humanos, los mismos que antes parecan psicolgicamente inalcanzables y cuasi perfectos, no son tan distintos a ellos. sa es la
esencia del cambio: aceptar que ms all de las apariencias, en el resguardo ms escondido de la humanidad que cargamos, hay un sitio especial en
el que somos tan crudamente iguales, tan desesperadamente humanos, tan misteriosamente frgiles, que nadie merece sentirse inferior. No hay otra
forma de vencer la vergenza privada que aceptarse incondicionalmente, a pesar de todo, y de todos.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 924-30
Dicho de otra forma: la necesidad obsesiva de aprobacin (No puedo vivir sin alabanza, Las lisonjas son la motivacin de mi existencia, Si alguien
llegara a rechazarme, me deprimira), nada tiene que ver con el reconocimiento inteligente de que ciertas evaluaciones merecen ser atendidas, ya sea
porque estn bien intencionadas, fundamentadas o sencillamente, porque quien las dice es una persona respetable y/o querible. A pesar de todo,
muchos individuos no son capaces de soportar la evaluacin social negativa, pues para ellos la opinin desfavorable puede llegar a ser desvastadora.
roberto.andonie@gmail.com, Walter Riso - Cuestin de Dignidad, loc. 936-41

Notes: 1) la gente necesita ser rate eada

Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Willand-the-Science-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, Michael S. Gazzaniga
Conventional hard-earned wisdom from science and much of philosophy would have it that life has no meaning other than what we bring to it. Its
completely up to us, even though the gnawing question always follows as to whether or not that really is the way it is. But now, some scientists and
philosophers are even suggesting that what we bring to life is not up to us.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 54-57
there are those who say that because our brains follow the laws of the physical world, we all, in essence, are zombies, with no volition.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 60-61
The quantum physicists have said there is wiggle room on the idea of determinism ever since quantum mechanics replaced the Newtonian view of
matter.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 71-72
There is uncertainty at the atomic and molecular level, and this fact means you are free to choose the Boston cream pie over the berries the next time
the dessert tray is passed around; your choice was not determined at the very instant of the big bang.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 72-74
I will maintain that the mind, which is somehow generated by the physical processes of the brain, constrains the brain.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 79-80
Just as traffic emerges from cars, traffic does ultimately constrain cars, so doesnt the mind
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 84-85
Just as traffic emerges from cars, traffic does ultimately constrain cars, so doesnt the mind constrain the brain that generated it?
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 84-85
Perhaps even more amazing is that there are people who do not see much difference in the abilities of humans and that of other animals.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 131-131
there is selection from preexisting capacity.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 293-293
The very important idea is that there is selection from preexisting capacity. But it also implies constraints. If the capacity is not built-in, it does not exist.
Michael S. Gazzaniga, Who's in Charge? Free Will and the Science of the Brain Read more at http://ebookee.org/Who-s-in-Charge-Free-Will-and-theScience-of-the-Brain_1877210.html#XygFFKDr500oEUte.99, loc. 293-294

Why People Die by Suicide, Thomas E. Joiner


people have strong tendencies toward self-preservation; evolution has seen to that. Through an array of means described later, some people develop
the ability to beat back this pressing urge toward self-preservation. Once they do, according to the theory laid out in this book, they are at high risk for
suicide, but only if certain other conditions applynamely that they What We Know and Dont Know about Suicide 23 feel real disconnection from
others and that they feel ineffective to the point of seeing themselves as a burden on others.
Thomas E. Joiner, Why People Die by Suicide, loc. 343-47

Wool, Hugh Howey


The wonder of the outside world beyond the veil of lies.
Hugh Howey, Wool, pg. 12, loc. 169-169
what if that information built up some kind of pressure that made people lose their marbles, or go stir crazy, or just want out?
Hugh Howey, Wool, pg. 19, loc. 257-259
Better to go out, to see the world one time with his own eyes, than to be burned alive with the plastic curtains.
Hugh Howey, Wool, pg. 39, loc. 516-517
He was like an adult child, borne into a wide world, so much to piece together all at once that his head throbbed.
Hugh Howey, Wool, pg. 41, loc. 567-568
They were hiding from them a world so beautiful,
Hugh Howey, Wool, pg. 42, loc. 570-570

You Get So Alone at Times That It Just Makes Sense, Charles Bukowski
some men never die and some men never live but were all alive tonight.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 138-139
seemed to me that I had never met another person on earth as discouraging to my happiness as my father.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 280-281
it seemed to me that I had never met another person on earth as discouraging to my happiness as my father.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 280-281
it seemed to me that I had never met another person on earth as discouraging to my happiness as my father. and it appeared that I had the same effect
upon him.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 280-282
only wanting to live the good life.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 366-367
you have no idea, cousin, how many men can do it but wont.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 396-397
it was one of those times where nothing was lost because nothing had ever been found
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 481-481
we reach for coffee cups like the robots about to replace us.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 518-519
it could be worse than NOTHING.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 524-525
defeat can strengthen just as victory can weaken,
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 715-716
sometimes all we need to be able to continue alone are the dead rattling the walls that close us in.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 1227-1228
the worst thing, he told me, is bitterness, people end up so bitter. he wasnt bitter, although he had every right to be
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 1288-1290
the gods play no favorites.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 1303-1303
there is no way I would welcome the intolerable dull senseless hell you would bring me
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 1607-1609
only way I could buy time was with poverty.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 1778-1779
motherfucking death
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 2098-2099
its the dream that keeps you going then and now.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 2149-2150
luckily, I found a few other crazed men who almost remained that way until they died.
Charles Bukowski, You Get So Alone at Times That It Just Makes Sense, loc. 2440-2441

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