Excitement

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

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• From Becoming Myself: A Psychiatrist's Memoir (2017)

  CHAPTER NINETEEN THE BRIEF, TURBULENT LIFE OF ENCOUNTER GROUPS I n California and in many other parts of the country during the mid-1960s and early 1970s, the encounter group movement exploded. Encounter groups were everywhere—and some of them so closely resembled therapy groups that they interested me enormously. The Free University in Menlo Park, a community adjoining Stanford University, posted advertisements for dozens of personal growth groups. The living rooms of Stanford dorms hosted a variety of encounter groups: twenty-four-hour marathon groups, psychodrama groups, T-groups, human potential groups. Moreover, many Stanford students sought group experiences in nearby growth centers like Esalen, or, like hundreds of thousands across the country, joined EST or lifespring, which both had large meetings that often broke out into smaller encounter-type groups. I was as puzzled as anyone. Were these groups, as many feared, a menace, a harbinger of social disintegration? Or were they just the opposite? Was it possible that they effectively enhanced personal growth? The more extravagant the claims, the more raucous the zealots and the more shrill the conservative response. I observed T-groups led by well-trained leaders, and it seemed to me that many members profited. I also attended rather wild drop-in psychodrama groups that concerned me, causing me to wonder whether members might have been psychologically damaged. I attended a twenty-four-hour nude marathon group at Esalen, but had no follow-up on the effects of the experience on the group. It seemed to me that some of the fifteen members of the group profited, but I had no way of knowing the effects on less vocal members. Many praised these new experimental groups; many others damned them. The situation begged for some empirical evaluation. I heard a talk by Mort Lieberman, a University of Chicago professor, at a group therapy conference in Chicago and was much impressed with his work. We spoke for hours well into the night and agreed to undertake an ambitious inquiry into the effects of encounter groups. Our interests overlapped: not only was he an esteemed social science researcher, but he had also been trained as a T-group leader and as a group therapist. He made plans to spend a full year at Stanford, and we soon enlisted Matt Miles, a professor of education and psychology at Columbia University as well as a researcher and expert statistician, to join our team. The three of us designed an ambitious study of the effectiveness of encounter groups. Encounter groups were much in evidence on the Stanford campus, and many faculty members were concerned that students might suffer harm from the forceful confrontations, the uncensored feedback, and the antiestablishment posture of the groups. In fact, the university administration was so concerned about these groups on campus that they immediately granted us permission to conduct research on them. To ensure a large sample, the university even permitted us to offer college credit for encounter group participation.

• From The Elementary Forms of the Religious Life (1915)

  It acts through the collective forces which it puts into play. Does a misfortune which menaces the group appear imminent? Then the group unites, as in the case of mourning, and it is naturally an impression of uneasiness and perplexity which dominates the assembled body. Now, as always, the pooling of these sentiments results in intensifying them. By affirming themselves, they exalt and impassion themselves and attain a degree of violence which is translated by the corresponding violence of the gestures which express them. Just as at the death of a relative, they utter terrible cries, fly into a passion and feel that they must tear and destroy; it is to satisfy this need that they beat themselves, wound themselves, and make their blood flow. When emotions have this vivacity, they may well be painful, but they are not depressing; on the contrary, they denote a state of effervescence which implies a mobilization of all our active forces, and even a supply of external energies. It matters little that this exaltation was provoked by a sad event, for it is real, notwithstanding, and does not differ specifically from what is observed in the happy feasts. Sometimes it is even made manifest by movements of the same nature: there is the same frenzy which seizes the worshippers and the same tendency towards sexual debauches, a sure sign of great nervous over-excitement. Robertson Smith had already noticed this curious influence of sad rites in the Semitic cults: "in evil times," he says, "when men's thoughts were habitually sombre, they betook themselves to the physical excitement of religion as men now take refuge in wine.... And so in general when an act of Semitic worship began with sorrow and lamentation--as in the mourning for Adonis, or the great atoning ceremonies which became common in later times--a swift revulsion of feeling followed, and the gloomy part of the service was presently succeeded by a burst of hilarious revelry."[1288] In a word, even when religious ceremonies have a disquieting or saddening event as their point of departure, they retain their stimulating power over the affective state of the group and individuals. By the mere fact that they are collective, they raise the vital tone. When one feels life within him--whether it be in the form of painful irritation or happy enthusiasm--he does not believe in death; so he becomes reassured and takes courage again, and subjectively, everything goes on as if the rite had really driven off the danger which was dreaded. This is how curing or preventive virtues come to be attributed to the movements which one makes, to the cries uttered, to the blood shed and to the wounds inflicted upon one's self or others; and as these different tortures necessarily make one suffer, suffering by itself is finally regarded as a means of conjuring evil or curing sickness.[1289] Later, when the majority of the religious forces had taken the form of moral personalities, the efficacy of these practices was explained by imagining that their object was to appease an evil-working or irritated god. But these conceptions only reflect the rite and the sentiments it arouses; they are an interpretation of it, not its determining cause.

• From Little Women (1868)

  Laurence, I'm only Laurie." "Laurie Laurence, what an odd name." "My first name is Theodore, but I don't like it, for the fellows called me Dora, so I made them say Laurie instead." "I hate my name, too, so sentimental! I wish every one would say Jo instead of Josephine. How did you make the boys stop calling you Dora?" "I thrashed 'em." "I can't thrash Aunt March, so I suppose I shall have to bear it." And Jo resigned herself with a sigh. "Don't you like to dance, Miss Jo?" asked Laurie, looking as if he thought the name suited her. "I like it well enough if there is plenty of room, and everyone is lively. In a place like this I'm sure to upset something, tread on people's toes, or do something dreadful, so I keep out of mischief and let Meg sail about. Don't you dance?" "Sometimes. You see I've been abroad a good many years, and haven't been into company enough yet to know how you do things here." "Abroad!" cried Jo. "Oh, tell me about it! I love dearly to hear people describe their travels." Laurie didn't seem to know where to begin, but Jo's eager questions soon set him going, and he told her how he had been at school in Vevay, where the boys never wore hats and had a fleet of boats on the lake, and for holiday fun went on walking trips about Switzerland with their teachers. "Don't I wish I'd been there!" cried Jo. "Did you go to Paris?" "We spent last winter there." "Can you talk French?" "We were not allowed to speak anything else at Vevay." "Do say some! I can read it, but can't pronounce." "Quel nom a cette jeune demoiselle en les pantoufles jolis?" "How nicely you do it! Let me see ... you said, 'Who is the young lady in the pretty slippers', didn't you?" "Oui, mademoiselle." "It's my sister Margaret, and you knew it was! Do you think she is pretty?" "Yes, she makes me think of the German girls, she looks so fresh and quiet, and dances like a lady." Jo quite glowed with pleasure at this boyish praise of her sister, and stored it up to repeat to Meg. Both peeped and criticized and chatted till they felt like old acquaintances. Laurie's bashfulness soon wore off, for Jo's gentlemanly demeanor amused and set him at his ease, and Jo was her merry self again, because her dress was forgotten and nobody lifted their eyebrows at her. She liked the 'Laurence boy' better than ever and took several good looks at him, so that she might describe him to the girls, for they had no brothers, very few male cousins, and boys were almost unknown creatures to them. "Curly black hair, brown skin, big black eyes, handsome nose, fine teeth, small hands and feet, taller than I am, very polite, for a boy, and altogether jolly.

• From Little Women (1868)

  Fire away." "Well, I've left two stories with a newspaperman, and he's to give his answer next week," whispered Jo, in her confidant's ear. "Hurrah for Miss March, the celebrated American authoress!" cried Laurie, throwing up his hat and catching it again, to the great delight of two ducks, four cats, five hens, and half a dozen Irish children, for they were out of the city now. "Hush! It won't come to anything, I dare say, but I couldn't rest till I had tried, and I said nothing about it because I didn't want anyone else to be disappointed." "It won't fail. Why, Jo, your stories are works of Shakespeare compared to half the rubbish that is published every day. Won't it be fun to see them in print, and shan't we feel proud of our authoress?" Jo's eyes sparkled, for it is always pleasant to be believed in, and a friend's praise is always sweeter than a dozen newspaper puffs. "Where's your secret? Play fair, Teddy, or I'll never believe you again," she said, trying to extinguish the brilliant hopes that blazed up at a word of encouragement. "I may get into a scrape for telling, but I didn't promise not to, so I will, for I never feel easy in my mind till I've told you any plummy bit of news I get. I know where Meg's glove is." "Is that all?" said Jo, looking disappointed, as Laurie nodded and twinkled with a face full of mysterious intelligence. "It's quite enough for the present, as you'll agree when I tell you where it is." "Tell, then." Laurie bent, and whispered three words in Jo's ear, which produced a comical change. She stood and stared at him for a minute, looking both surprised and displeased, then walked on, saying sharply, "How do you know?" "Saw it." "Where?" "Pocket." "All this time?" "Yes, isn't that romantic?" "No, it's horrid." "Don't you like it?" "Of course I don't. It's ridiculous, it won't be allowed. My patience! What would Meg say?" "You are not to tell anyone. Mind that." "I didn't promise." "That was understood, and I trusted you." "Well, I won't for the present, anyway, but I'm disgusted, and wish you hadn't told me." "I thought you'd be pleased." "At the idea of anybody coming to take Meg away? No, thank you." "You'll feel better about it when somebody comes to take you away." "I'd like to see anyone try it," cried Jo fiercely. "So should I!" and Laurie chuckled at the idea. "I don't think secrets agree with me, I feel rumpled up in my mind since you told me that," said Jo rather ungratefully. "Race down this hill with me, and you'll be all right," suggested Laurie. No one was in sight, the smooth road sloped invitingly before her, and finding the temptation irresistible, Jo darted away, soon leaving hat and comb behind her and scattering hairpins as she ran.

• From Little Women (1868)

  Hugo, getting thirsty after a long warble, drinks it, loses his wits, and after a good deal of clutching and stamping, falls flat and dies, while Hagar informs him what she has done in a song of exquisite power and melody. This was a truly thrilling scene, though some persons might have thought that the sudden tumbling down of a quantity of long red hair rather marred the effect of the villain's death. He was called before the curtain, and with great propriety appeared, leading Hagar, whose singing was considered more wonderful than all the rest of the performance put together. Act fourth displayed the despairing Roderigo on the point of stabbing himself because he has been told that Zara has deserted him. Just as the dagger is at his heart, a lovely song is sung under his window, informing him that Zara is true but in danger, and he can save her if he will. A key is thrown in, which unlocks the door, and in a spasm of rapture he tears off his chains and rushes away to find and rescue his lady love. Act fifth opened with a stormy scene between Zara and Don Pedro. He wishes her to go into a convent, but she won't hear of it, and after a touching appeal, is about to faint when Roderigo dashes in and demands her hand. Don Pedro refuses, because he is not rich. They shout and gesticulate tremendously but cannot agree, and Rodrigo is about to bear away the exhausted Zara, when the timid servant enters with a letter and a bag from Hagar, who has mysteriously disappeared. The latter informs the party that she bequeaths untold wealth to the young pair and an awful doom to Don Pedro, if he doesn't make them happy. The bag is opened, and several quarts of tin money shower down upon the stage till it is quite glorified with the glitter. This entirely softens the stern sire. He consents without a murmur, all join in a joyful chorus, and the curtain falls upon the lovers kneeling to receive Don Pedro's blessing in attitudes of the most romantic grace. Tumultuous applause followed but received an unexpected check, for the cot bed, on which the dress circle was built, suddenly shut up and extinguished the enthusiastic audience. Roderigo and Don Pedro flew to the rescue, and all were taken out unhurt, though many were speechless with laughter. The excitement had hardly subsided when Hannah appeared, with "Mrs. March's compliments, and would the ladies walk down to supper." This was a surprise even to the actors, and when they saw the table, they looked at one another in rapturous amazement. It was like Marmee to get up a little treat for them, but anything so fine as this was unheard of since the departed days of plenty.

• From Little Women (1868)

  She would like the relics of great people better, for I've seen her Napoleon's cocked hat and gray coat, his baby's cradle and his old toothbrush, also Marie Antoinette's little shoe, the ring of Saint Denis, Charlemagne's sword, and many other interesting things. I'll talk for hours about them when I come, but haven't time to write. The Palais Royale is a heavenly place, so full of bijouterie and lovely things that I'm nearly distracted because I can't buy them. Fred wanted to get me some, but of course I didn't allow it. Then the Bois and Champs Elysees are tres magnifique . I've seen the imperial family several times, the emperor an ugly, hard-looking man, the empress pale and pretty, but dressed in bad taste, I thought—purple dress, green hat, and yellow gloves. Little Nap is a handsome boy, who sits chatting to his tutor, and kisses his hand to the people as he passes in his four-horse barouche, with postilions in red satin jackets and a mounted guard before and behind. We often walk in the Tuileries Gardens, for they are lovely, though the antique Luxembourg Gardens suit me better. Pere la Chaise is very curious, for many of the tombs are like small rooms, and looking in, one sees a table, with images or pictures of the dead, and chairs for the mourners to sit in when they come to lament. That is so Frenchy. Our rooms are on the Rue de Rivoli, and sitting on the balcony, we look up and down the long, brilliant street. It is so pleasant that we spend our evenings talking there when too tired with our day's work to go out. Fred is very entertaining, and is altogether the most agreeable young man I ever knew—except Laurie, whose manners are more charming. I wish Fred was dark, for I don't fancy light men, however, the Vaughns are very rich and come of an excellent family, so I won't find fault with their yellow hair, as my own is yellower. Next week we are off to Germany and Switzerland, and as we shall travel fast, I shall only be able to give you hasty letters. I keep my diary, and try to 'remember correctly and describe clearly all that I see and admire', as Father advised. It is good practice for me, and with my sketchbook will give you a better idea of my tour than these scribbles. Adieu, I embrace you tenderly. "Votre Amie." HEIDELBERG My dear Mamma, Having a quiet hour before we leave for Berne, I'll try to tell you what has happened, for some of it is very important, as you will see. The sail up the Rhine was perfect, and I just sat and enjoyed it with all my might. Get Father's old guidebooks and read about it. I haven't words beautiful enough to describe it.

• From Little Women (1868)

  Each had made such preparation for the fete as seemed necessary and proper. Meg had an extra row of little curlpapers across her forehead, Jo had copiously anointed her afflicted face with cold cream, Beth had taken Joanna to bed with her to atone for the approaching separation, and Amy had capped the climax by putting a clothespin on her nose to uplift the offending feature. It was one of the kind artists use to hold the paper on their drawing boards, therefore quite appropriate and effective for the purpose it was now being put. This funny spectacle appeared to amuse the sun, for he burst out with such radiance that Jo woke up and roused her sisters by a hearty laugh at Amy's ornament. Sunshine and laughter were good omens for a pleasure party, and soon a lively bustle began in both houses. Beth, who was ready first, kept reporting what went on next door, and enlivened her sisters' toilets by frequent telegrams from the window. "There goes the man with the tent! I see Mrs. Barker doing up the lunch in a hamper and a great basket. Now Mr. Laurence is looking up at the sky and the weathercock. I wish he would go too. There's Laurie, looking like a sailor, nice boy! Oh, mercy me! Here's a carriage full of people, a tall lady, a little girl, and two dreadful boys. One is lame, poor thing, he's got a crutch. Laurie didn't tell us that. Be quick, girls! It's getting late. Why, there is Ned Moffat, I do declare. Meg, isn't that the man who bowed to you one day when we were shopping?" "So it is. How queer that he should come. I thought he was at the mountains. There is Sallie. I'm glad she got back in time. Am I all right, Jo?" cried Meg in a flutter. "A regular daisy. Hold up your dress and put your hat on straight, it looks sentimental tipped that way and will fly off at the first puff. Now then, come on!" "Oh, Jo, you are not going to wear that awful hat? It's too absurd! You shall not make a guy of yourself," remonstrated Meg, as Jo tied down with a red ribbon the broad-brimmed, old-fashioned leghorn Laurie had sent for a joke. "I just will, though, for it's capital, so shady, light, and big. It will make fun, and I don't mind being a guy if I'm comfortable." With that Jo marched straight away and the rest followed, a bright little band of sisters, all looking their best in summer suits, with happy faces under the jaunty hatbrims. Laurie ran to meet and present them to his friends in the most cordial manner. The lawn was the reception room, and for several minutes a lively scene was enacted there.

• From The Elementary Forms of the Religious Life (1915)

  Beside these passing and intermittent states, there are other more durable ones, where this strengthening influence of society makes itself felt with greater consequences and frequently even with greater brilliancy. There are periods in history when, under the influence of some great collective shock, social interactions have become much more frequent and active. Men look for each other and assemble together more than ever. That general effervescence results which is characteristic of revolutionary or creative epochs. Now this greater activity results in a general stimulation of individual forces. Men see more and differently now than in normal times. Changes are not merely of shades and degrees; men become different. The passions moving them are of such an intensity that they cannot be satisfied except by violent and unrestrained actions, actions of superhuman heroism or of bloody barbarism. This is what explains the Crusades,[684] for example, or many of the scenes, either sublime or savage, of the French Revolution.[685] Under the influence of the general exaltation, we see the most mediocre and inoffensive bourgeois become either a hero or a butcher.[686] And so clearly are all these mental processes the ones that are also at the root of religion that the individuals themselves have often pictured the pressure before which they thus gave way in a distinctly religious form. The Crusaders believed that they felt God present in the midst of them, enjoining them to go to the conquest of the Holy Land; Joan of Arc believed that she obeyed celestial voices.[687]

• From The Elementary Forms of the Religious Life (1915)

  To illustrate and make specific this necessarily schematic picture, let us describe certain scenes taken from Spencer and Gillen. One of the most important religious ceremonies among the Warramunga is the one concerning the snake Wollunqua. It consists in a series of ceremonies lasting through several days. On the fourth day comes the following scene. According to the ceremonial used among the Warramunga, representatives of the two phratries take part, one as officiants, the other as preparers and assistants. Only the members of the Uluuru phratry are qualified to celebrate the rite, but the members of the Kingilli phratry must decorate the actors, make ready the place and the instruments, and play the part of an audience. In this capacity, they were charged with making a sort of mound in advance out of wet sand, upon which a design is marked with red down which represents the snake Wollunqua. The real ceremony only commenced after nightfall. Towards ten or eleven o'clock, the Uluuru and Kingilli men arrived on the ground, sat down on the mound and commenced to sing. Everyone was evidently very excited. A little later in the evening, the Uluuru brought up their wives and gave them over to the Kingilli,[704] who had intercourse with them. Then the recently initiated young men were brought in and the whole ceremony was explained to them in detail, and until three o'clock in the morning singing went on without a pause. Then followed a scene of the wildest excitement. While fires were lighted on all sides, making the whiteness of the gum-trees stand out sharply against the surrounding darkness, the Uluuru knelt down one behind another beside the mound, then rising from the ground they went around it, with a movement in unison, their two hands resting upon their thighs, then a little farther on they knelt down again, and so on. At the same time they swayed their bodies, now to the right and now to the left, while uttering at each movement a piercing cry, a veritable yell, "_Yrrsh! Yrrsh! Yrrsh!_" In the meantime the Kingilli, in a state of great excitement, clanged their boomerangs and their chief was even more agitated than his companions. When the procession of the Uluuru had twice gone around the mound, quitting the kneeling position, they sat down and commenced to sing again; at moments the singing died away, then suddenly took up again. When day commenced to dawn, all leaped to their feet; the fires that had gone out were relighted and the Uluuru, urged on by the Kingilli, attacked the mound furiously with boomerangs, lances and clubs; in a few minutes it was torn to pieces. The fires died away and profound silence reigned again.[705] A still more violent scene at which these same observers assisted was in connection with the fire ceremonies among the Warramunga.

• From Little Women (1868)

  It was almost as exciting as riding a fast horse, when we went rushing on so grandly. I wish Beth could have come, it would have done her so much good. As for Jo, she would have gone up and sat on the maintop jib, or whatever the high thing is called, made friends with the engineers, and tooted on the captain's speaking trumpet, she'd have been in such a state of rapture. It was all heavenly, but I was glad to see the Irish coast, and found it very lovely, so green and sunny, with brown cabins here and there, ruins on some of the hills, and gentlemen's countryseats in the valleys, with deer feeding in the parks. It was early in the morning, but I didn't regret getting up to see it, for the bay was full of little boats, the shore so picturesque, and a rosy sky overhead. I never shall forget it. At Queenstown one of my new acquaintances left us, Mr. Lennox, and when I said something about the Lakes of Killarney, he sighed, and sung, with a look at me... "Oh, have you e'er heard of Kate Kearney? She lives on the banks of Killarney; From the glance of her eye, Shun danger and fly, For fatal's the glance of Kate Kearney." Wasn't that nonsensical? We only stopped at Liverpool a few hours. It's a dirty, noisy place, and I was glad to leave it. Uncle rushed out and bought a pair of dogskin gloves, some ugly, thick shoes, and an umbrella, and got shaved à la mutton chop, the first thing. Then he flattered himself that he looked like a true Briton, but the first time he had the mud cleaned off his shoes, the little bootblack knew that an American stood in them, and said, with a grin, "There yer har, sir. I've given 'em the latest Yankee shine." It amused Uncle immensely. Oh, I must tell you what that absurd Lennox did! He got his friend Ward, who came on with us, to order a bouquet for me, and the first thing I saw in my room was a lovely one, with "Robert Lennox's compliments," on the card. Wasn't that fun, girls? I like traveling. I never shall get to London if I don't hurry. The trip was like riding through a long picture gallery, full of lovely landscapes. The farmhouses were my delight, with thatched roofs, ivy up to the eaves, latticed windows, and stout women with rosy children at the doors. The very cattle looked more tranquil than ours, as they stood knee-deep in clover, and the hens had a contented cluck, as if they never got nervous like Yankee biddies. Such perfect color I never saw, the grass so green, sky so blue, grain so yellow, woods so dark, I was in a rapture all the way.

• From Little Women (1868)

  The hospitable Americans had invited every acquaintance they had in Nice, and having no prejudice against titles, secured a few to add luster to their Christmas ball. A Russian prince condescended to sit in a corner for an hour and talk with a massive lady, dressed like Hamlet's mother in black velvet with a pearl bridle under her chin. A Polish count, aged eighteen, devoted himself to the ladies, who pronounced him, 'a fascinating dear', and a German Serene Something, having come to supper alone, roamed vaguely about, seeking what he might devour. Baron Rothschild's private secretary, a large-nosed Jew in tight boots, affably beamed upon the world, as if his master's name crowned him with a golden halo. A stout Frenchman, who knew the Emperor, came to indulge his mania for dancing, and Lady de Jones, a British matron, adorned the scene with her little family of eight. Of course, there were many light-footed, shrill-voiced American girls, handsome, lifeless-looking English ditto, and a few plain but piquante French demoiselles, likewise the usual set of traveling young gentlemen who disported themselves gaily, while mammas of all nations lined the walls and smiled upon them benignly when they danced with their daughters. Any young girl can imagine Amy's state of mind when she 'took the stage' that night, leaning on Laurie's arm. She knew she looked well, she loved to dance, she felt that her foot was on her native heath in a ballroom, and enjoyed the delightful sense of power which comes when young girls first discover the new and lovely kingdom they are born to rule by virtue of beauty, youth, and womanhood. She did pity the Davis girls, who were awkward, plain, and destitute of escort, except a grim papa and three grimmer maiden aunts, and she bowed to them in her friendliest manner as she passed, which was good of her, as it permitted them to see her dress, and burn with curiosity to know who her distinguished-looking friend might be. With the first burst of the band, Amy's color rose, her eyes began to sparkle, and her feet to tap the floor impatiently, for she danced well and wanted Laurie to know it. Therefore the shock she received can better be imagined than described, when he said in a perfectly tranquil tone, "Do you care to dance?" "One usually does at a ball." Her amazed look and quick answer caused Laurie to repair his error as fast as possible. "I meant the first dance. May I have the honor?" "I can give you one if I put off the Count. He dances divinely, but he will excuse me, as you are an old friend," said Amy, hoping that the name would have a good effect, and show Laurie that she was not to be trifled with. "Nice little boy, but rather a short Pole to support... A daughter of the gods, Devinely tall, and most divinely fair," was all the satisfaction she got, however.

• From The Erotic Engine (2011)

  “Flash was a big deal back then. We’d charge double for a Flash website. Now you see companies moving away from Flash and going back to simple HTML because it’s better for search engines, but back then getting a glossy Flash website was a big deal.” She also worked with a scripting language called PHP. “You could build really cool membership sites—if you knew how to customize the code. It was pretty straightforward and easy to develop these sites, but there was a lot of money to be made because you could charge thousands of dollars for a simple site. “For me it was just fascinating learning about everything that was changing in technology on the Web and meeting all these brilliant people that were coding. We had hackers working for us, doing search-engine optimization. These were the guys that knew how to hack into systems, and we had them dealing with security of our servers. Learning about bandwidth, hosting, processing online. For me, getting into the industry was just all of that.” Until 2005, Patel worked for companies whose public faces were those of mainstream dotcoms but whose innovations and major revenue streams were quietly based in adult content. After 2005, she worked for a number of overtly adult companies, including Kink.com. While the technological challenges continued to keep her intellectually engaged, she found after a while that the fetishes she marketed got to be too much for her. This part of her story is typical. From the outside, it may seem that anyone who works in the adult industry is into everything, and that once you cross the first line, it’s much easier to cross the others. The truth, though, is that everyone has lines they won’t cross, limitations to what they enjoy, comfort thresholds beyond which it’s just time to move on. Patel ended up as the director of product development and affiliate marketing for Playboy Enterprises. Playboy’s content, while trending sometimes harder and sometimes softer, is overall closer to Patel’s comfort zone. Her portfolio includes adult.com and Club Jenna, the online presence of Jenna Jameson. While Patel sometimes contemplates leaving the adult industry altogether, she feels fortunate to have found a place within the industry where she was challenged technologically without having to experience an affront to her sensibilities. Playboy itself is one of a handful of publicly traded adult companies that have become legitimate mainstream investment options. Intensely legal, transparent and accountable, such companies also work to make their products and brands as close to mainstream as they can. Though Playboy has made greater inroads into mainstream business and culture than any of its peers, many others play the same game. Barcelona-based Private Media, for instance, is also publicly traded, and did 19.7 million euros in sales in 2008.

• From Little Women (1868)

  'Up with the jib, reef the tops'l halliards, helm hard alee, and man the guns!' roared the captain, as a Portuguese pirate hove in sight, with a flag black as ink flying from her foremast. 'Go in and win, my hearties!' says the captain, and a tremendous fight began. Of course the British beat—they always do." "No, they don't!" cried Jo, aside. "Having taken the pirate captain prisoner, sailed slap over the schooner, whose decks were piled high with dead and whose lee scuppers ran blood, for the order had been 'Cutlasses, and die hard!' 'Bosun's mate, take a bight of the flying-jib sheet, and start this villain if he doesn't confess his sins double quick,' said the British captain. The Portuguese held his tongue like a brick, and walked the plank, while the jolly tars cheered like mad. But the sly dog dived, came up under the man-of-war, scuttled her, and down she went, with all sail set, 'To the bottom of the sea, sea, sea' where..." "Oh, gracious! What shall I say?" cried Sallie, as Fred ended his rigmarole, in which he had jumbled together pell-mell nautical phrases and facts out of one of his favorite books. "Well, they went to the bottom, and a nice mermaid welcomed them, but was much grieved on finding the box of headless knights, and kindly pickled them in brine, hoping to discover the mystery about them, for being a woman, she was curious. By-and-by a diver came down, and the mermaid said, 'I'll give you a box of pearls if you can take it up,' for she wanted to restore the poor things to life, and couldn't raise the heavy load herself. So the diver hoisted it up, and was much disappointed on opening it to find no pearls. He left it in a great lonely field, where it was found by a..." "Little goose girl, who kept a hundred fat geese in the field," said Amy, when Sallie's invention gave out. "The little girl was sorry for them, and asked an old woman what she should do to help them. 'Your geese will tell you, they know everything.' said the old woman. So she asked what she should use for new heads, since the old ones were lost, and all the geese opened their hundred mouths and screamed..." "'Cabbages!'" continued Laurie promptly. "'Just the thing,' said the girl, and ran to get twelve fine ones from her garden. She put them on, the knights revived at once, thanked her, and went on their way rejoicing, never knowing the difference, for there were so many other heads like them in the world that no one thought anything of it. The knight in whom I'm interested went back to find the pretty face, and learned that the princesses had spun themselves free and all gone and married, but one.

• From The Elementary Forms of the Religious Life (1915)

  This is why the very idea of a religious ceremony of some importance awakens the idea of a feast. Inversely, every feast, even when it has purely lay origins, has certain characteristics of the religious ceremony, for in every case its effect is to bring men together, to put the masses into movement and thus to excite a state of effervescence, and sometimes even of delirium, which is not without a certain kinship with the religious state. A man is carried outside himself and diverted from his ordinary occupation and preoccupations. Thus the same manifestations are to be observed in each case: cries, songs, music, violent movements, dances, the search for exciteants which raise the vital level, etc. It has frequently been remarked that popular feasts lead to excesses, and cause men to lose sight of the distinction separating the licit from the illicit;[1221] there are also religious ceremonies which make it almost necessary to violate the rules which are ordinarily the most respected.[1222] Of course this does not mean that there is no way to distinguish these two forms of public activity. The simple merry-making, the profane corrobbori, has no serious object, while, as a whole, a ritual ceremony always has an important end. Still it is to be remembered that there is perhaps no merry-making in which the serious life does not have some echo. The difference consists rather in the unequal proportions in which the two elements are combined. III A more general fact confirms the views which precede. In their first book, Spencer and Gillen presented the Intichiuma as a perfectly definite ritual entity: they spoke of it as though it were an operation destined exclusively for the assurance of the reproduction of the totemic species, and it seemed as though it ought to lose all meaning, if this unique function were set aside. But in their _Northern Tribes of Central Australia_, the same authors use a different language, though perhaps without noticing it. They recognize that these same ceremonies may take place either in the regular Intichiuma or in the initiation rites.[1223] So they serve equally in the making of animals or plants of the totemic species, or in conferring upon novices the qualities necessary to make them regular members of the men's society.[1224] From this point of view, the Intichiuma takes on a new aspect. It is no longer a distinct ritual mechanism, resting upon principles of its own, but a particular application of more general ceremonies which may be utilized for very different ends. For this reason, in their later work, before speaking of the Intichiuma and the initiation they consecrate a special chapter to the totemic ceremonies in general, making abstraction of the diverse forms which they may take, according to the ends for which they are employed.[1225]

• From Little Women (1868)

  Meg couldn't refuse the offer so kindly made, for a desire to see if she would be 'a little beauty' after touching up caused her to accept and forget all her former uncomfortable feelings toward the Moffats. On the Thursday evening, Belle shut herself up with her maid, and between them they turned Meg into a fine lady. They crimped and curled her hair, they polished her neck and arms with some fragrant powder, touched her lips with coralline salve to make them redder, and Hortense would have added 'a soupcon of rouge', if Meg had not rebelled. They laced her into a sky-blue dress, which was so tight she could hardly breathe and so low in the neck that modest Meg blushed at herself in the mirror. A set of silver filagree was added, bracelets, necklace, brooch, and even earrings, for Hortense tied them on with a bit of pink silk which did not show. A cluster of tea-rose buds at the bosom, and a ruche, reconciled Meg to the display of her pretty, white shoulders, and a pair of high-heeled silk boots satisfied the last wish of her heart. A lace handkerchief, a plumy fan, and a bouquet in a shoulder holder finished her off, and Miss Belle surveyed her with the satisfaction of a little girl with a newly dressed doll. "Mademoiselle is charmante, tres jolie, is she not?" cried Hortense, clasping her hands in an affected rapture. "Come and show yourself," said Miss Belle, leading the way to the room where the others were waiting. As Meg went rustling after, with her long skirts trailing, her earrings tinkling, her curls waving, and her heart beating, she felt as if her fun had really begun at last, for the mirror had plainly told her that she was 'a little beauty'. Her friends repeated the pleasing phrase enthusiastically, and for several minutes she stood, like a jackdaw in the fable, enjoying her borrowed plumes, while the rest chattered like a party of magpies. "While I dress, do you drill her, Nan, in the management of her skirt and those French heels, or she will trip herself up. Take your silver butterfly, and catch up that long curl on the left side of her head, Clara, and don't any of you disturb the charming work of my hands," said Belle, as she hurried away, looking well pleased with her success. "You don't look a bit like yourself, but you are very nice. I'm nowhere beside you, for Belle has heaps of taste, and you're quite French, I assure you. Let your flowers hang, don't be so careful of them, and be sure you don't trip," returned Sallie, trying not to care that Meg was prettier than herself. Keeping that warning carefully in mind, Margaret got safely down stairs and sailed into the drawing rooms where the Moffats and a few early guests were assembled.

• From Another Country (1962)

  The coffee cups, as he thoughtfully washed them, were real, and the water which ran into them, over his heavy, long hands. Sugar and milk were real, and he set them on the table, another reality, and cigarettes were real, and he lit one. Smoke poured from his nostrils and a detail that he needed for his novel, which he had been searching for for months, fell, neatly and vividly, like the tumblers of a lock, into place in his mind. It seemed impossible that he should not have thought of it before: it illuminated, justified, clarified everything. He would work on it later tonight; he thought that perhaps he should make a note of it now; he started toward his work table. The telephone rang. He picked up the receiver at once, stealthily, as though someone were ill or sleeping in the house, and whispered into it, “Hello?” “Hello, Vivaldo. It’s Eric.” “Eric!” He was overjoyed. He looked quickly toward the bathroom door. “How did things go?” “Well. Cass is beautiful, as you know. But life is grim.” “As I know. Has anything been decided?” “Not really, no. She just called me a few minutes ago—I haven’t been home long. Oh, thanks for your note. She thinks that she might go up to New England for a little while, with the kids. Richard hasn’t come home yet.” “Where is he?” “He’s probably out getting drunk.” “Who with?” “Well, Ellis, maybe—” They both halted at the name. The wires hummed. Vivaldo looked at the bathroom door again. “You knew about that, Eric, didn’t you, this morning.” “Knew about what?” He dropped his voice lower, and struggled to say it: “Ida. You knew about Ida and Ellis. Cass told you.” There was silence for a moment. “Yes.” Then, “Who told you? ” “Ida.” “Oh. Poor Vivaldo.” After a moment: “But it’s better that way, isn’t it? I didn’t think that I was the one to tell you—especially—well, especially not this morning.” Vivaldo was silent. “Vivaldo—?” “Yes?” “Don’t you think I was right? Are you sore at me?” “Don’t be silly. Never in this world. It’s—much better this way.” He cleared his throat, slowly, deliberately, for he suddenly wanted to weep. “Vivaldo, it’s a terrible time to ask you, I know—but do you think it’s at all likely that you—and Ida—will feel up to coming over to my joint tomorrow night, or the night after?” “What’s up?” “Yves will be here in the morning. I know he’d like to meet my friends.” “That was the cablegram, huh?” “Yes.” “Are you glad, Eric?” “I guess so. Right now, I’m just scared. I don’t know whether to try to sleep—it’s so early , but it feels like midnight—or go to a movie, or what.” “I’d love to go to a movie with you. But—I guess I can’t.” “No.

• From The Elementary Forms of the Religious Life (1915)

  These two phases are contrasted with each other in the sharpest way. In the first, economic activity is the preponderating one, and it is generally of a very mediocre intensity. Gathering the grains or herbs that are necessary for food, or hunting and fishing are not occupations to awaken very lively passions.[699] The dispersed condition in which the society finds itself results in making its life uniform, languishing and dull.[700] But when a corrobbori takes place, everything changes. Since the emotional and passional faculties of the primitive are only imperfectly placed under the control of his reason and will, he easily loses control of himself. Any event of some importance puts him quite outside himself. Does he receive good news? There are at once transports of enthusiasm. In the contrary conditions, he is to be seen running here and there like a madman, giving himself up to all sorts of immoderate movements, crying, shrieking, rolling in the dust, throwing it in every direction, biting himself, brandishing his arms in a furious manner, etc.[701] The very fact of the concentration acts as an exceptionally powerful stimulant. When they are once come together, a sort of electricity is formed by their collecting which quickly transports them to an extraordinary degree of exaltation. Every sentiment expressed finds a place without resistance in all the minds, which are very open to outside impressions; each re-echoes the others, and is re-echoed by the others. The initial impulse thus proceeds, growing as it goes, as an avalanche grows in its advance. And as such active passions so free from all control could not fail to burst out, on every side one sees nothing but violent gestures, cries, veritable howls, and deafening noises of every sort, which aid in intensifying still more the state of mind which they manifest. And since a collective sentiment cannot express itself collectively except on the condition of observing a certain order permitting co-operation and movements in unison, these gestures and cries naturally tend to become rhythmic and regular; hence come songs and dances. But in taking a more regular form, they lose nothing of their natural violence; a regulated tumult remains tumult. The human voice is not sufficient for the task; it is reinforced by means of artificial processes: boomerangs are beaten against each other; bull-roarers are whirled. It is probable that these instruments, the use of which is so general in the Australian religious ceremonies, are used primarily to express in a more adequate fashion the agitation felt. But while they express it, they also strengthen it. This effervescence often reaches such a point that it causes unheard-of actions. The passions released are of such an impetuosity that they can be restrained by nothing. They are so far removed from their ordinary conditions of life, and they are so thoroughly conscious of it, that they feel that they must set themselves outside of and above their ordinary morals. The sexes unite contrarily to the rules governing sexual relations. Men exchange wives with each other. Sometimes even incestuous unions, which in normal times are thought abominable and are severely punished, are now contracted openly and with impunity.[702] If we add to all this that the ceremonies generally take place at night in a darkness pierced here and there by the light of fires, we can easily imagine what effect such scenes ought to produce on the minds of those who participate. They produce such a violent super-excitation of the whole physical and mental life that it cannot be supported very long: the actor taking the principal part finally falls exhausted on the ground.[703]

• From Wild (2012)

  It occurred to me that now would be the perfect time to take a photograph, but to unpack the camera would entail such a series of gear and bungee cord removals that I didn’t even want to attempt it. Plus, in order to get myself in the picture, I’d have to find something to prop the camera on so I could set its timer and get into place before it took the shot, and nothing around me looked too promising. Even the fence post that the PCT blaze was attached to seemed too desiccated and frail. Instead, I sat down in the dirt in front of my pack, the same way I’d done in the motel room, wrested it onto my shoulders, and then hurled myself onto my hands and knees and did my dead lift to stand. Elated, nervous, hunching in a remotely upright position, I buckled and cinched my pack and staggered the first steps down the trail to a brown metal box that was tacked to another fence post. When I lifted the lid, I saw a notebook and pen inside. It was the trail register, which I’d read about in my guidebook. I wrote my name and the date and read the names and notes from the hikers who’d passed through in the weeks ahead of me, most of them men traveling in pairs, not one of them a woman alone. I lingered a bit longer, feeling a swell of emotion over the occasion, and then I realized there was nothing to do but go, so I did. The trail headed east, paralleling the highway for a while, dipping down into rocky washes and back up again. I’m hiking! I thought. And then, I am hiking on the Pacific Crest Trail. It was this very act, of hiking, that had been at the heart of my belief that such a trip was a reasonable endeavor. What is hiking but walking, after all? I can walk! I’d argued when Paul had expressed his concern about my never actually having gone backpacking. I walked all the time. I walked for hours on end in my work as a waitress. I walked around the cities I lived in and visited. I walked for pleasure and purpose. All of these things were true. But after about fifteen minutes of walking on the PCT, it was clear that I had never walked into desert mountains in early June with a pack that weighed significantly more than half of what I did strapped onto my back. Which, it turns out, is not very much like walking at all. Which, in fact, resembles walking less than it does hell.

• From The Confessions of Saint Augustine (354)

  How did I burn then, my God, how did I burn to re-mount from earthly things to Thee, nor knew I what Thou wouldest do with me? For with Thee is wisdom. But the love of wisdom is in Greek called “philosophy,” with which that book inflamed me. Some there be that seduce through philosophy, under a great, and smooth, and honourable name colouring and disguising their own errors: and almost all who in that and former ages were such, are in that book censured and set forth: there also is made plain that wholesome advice of Thy Spirit, by Thy good and devout servant: Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in Him dwelleth all the fulness of the Godhead bodily. And since at that time (Thou, O light of my heart, knowest) Apostolic Scripture was not known to me, I was delighted with that exhortation, so far only, that I was thereby strongly roused, and kindled, and inflamed to love, and seek, and obtain, and hold, and embrace not this or that sect, but wisdom itself whatever it were; and this alone checked me thus unkindled, that the name of Christ was not in it. For this name, according to Thy mercy, O Lord, this name of my Saviour Thy Son, had my tender heart, even with my mother’s milk, devoutly drunk in and deeply treasured; and whatsoever was without that name, though never so learned, polished, or true, took not entire hold of me. I resolved then to bend my mind to the holy Scriptures, that I might see what they were. But behold, I see a thing not understood by the proud, nor laid open to children, lowly in access, in its recesses lofty, and veiled with mysteries; and I was not such as could enter into it, or stoop my neck to follow its steps. For not as I now speak, did I feel when I turned to those Scriptures; but they seemed to me unworthy to he compared to the stateliness of Tully: for my swelling pride shrunk from their lowliness, nor could my sharp wit pierce the interior thereof. Yet were they such as would grow up in a little one. But I disdained to be a little one; and, swollen with pride, took myself to be a great one.

• From The Elementary Forms of the Religious Life (1915)

  There are occasions when this strengthening and vivifying action of society is especially apparent. In the midst of an assembly animated by a common passion, we become susceptible of acts and sentiments of which we are incapable when reduced to our own forces; and when the assembly is dissolved and when, finding ourselves alone again, we fall back to our ordinary level, we are then able to measure the height to which we have been raised above ourselves. History abounds in examples of this sort. It is enough to think of the night of the Fourth of August, 1789, when an assembly was suddenly led to an act of sacrifice and abnegation which each of its members had refused the day before, and at which they were all surprised the day after.[683] This is why all parties, political, economic or confessional, are careful to have periodical reunions where their members may revivify their common faith by manifesting it in common. To strengthen those sentiments which, if left to themselves, would soon weaken, it is sufficient to bring those who hold them together and to put them into closer and more active relations with one another. This is the explanation of the particular attitude of a man speaking to a crowd, at least if he has succeeded in entering into communion with it. His language has a grandiloquence that would be ridiculous in ordinary circumstances; his gestures show a certain domination; his very thought is impatient of all rules, and easily falls into all sorts of excesses. It is because he feels within him an abnormal over-supply of force which overflows and tries to burst out from him; sometimes he even has the feeling that he is dominated by a moral force which is greater than he and of which he is only the interpreter. It is by this trait that we are able to recognize what has often been called the demon of oratorical inspiration. Now this exceptional increase of force is something very real; it comes to him from the very group which he addresses. The sentiments provoked by his words come back to him, but enlarged and amplified, and to this degree they strengthen his own sentiment. The passionate energies he arouses re-echo within him and quicken his vital tone. It is no longer a simple individual who speaks; it is a group incarnate and personified.