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Tennessee Williams
“The world is violent and mercurial--it will have its way with you. We are saved only by love--love for each other and the love that we pour into the art we feel compelled to share: being a parent; being a writer; being a painter; being a friend. We live in a perpetually burning building, and what we must save from it, all the time, is love.”
Tennessee Williams

Andrea Gibson
“I want you to tell me about every person you’ve ever been in love with.
Tell me why you loved them,
then tell me why they loved you.

Tell me about a day in your life you didn’t think you’d live through.
Tell me what the word home means to you
and tell me in a way that I’ll know your mother’s name
just by the way you describe your bedroom
when you were eight.

See, I want to know the first time you felt the weight of hate,
and if that day still trembles beneath your bones.

Do you prefer to play in puddles of rain
or bounce in the bellies of snow?
And if you were to build a snowman,
would you rip two branches from a tree to build your snowman arms
or would leave your snowman armless
for the sake of being harmless to the tree?
And if you would,
would you notice how that tree weeps for you
because your snowman has no arms to hug you
every time you kiss him on the cheek?

Do you kiss your friends on the cheek?
Do you sleep beside them when they’re sad
even if it makes your lover mad?
Do you think that anger is a sincere emotion
or just the timid motion of a fragile heart trying to beat away its pain?

See, I wanna know what you think of your first name,
and if you often lie awake at night and imagine your mother’s joy
when she spoke it for the very first time.

I want you to tell me all the ways you’ve been unkind.
Tell me all the ways you’ve been cruel.
Tell me, knowing I often picture Gandhi at ten years old
beating up little boys at school.

If you were walking by a chemical plant
where smokestacks were filling the sky with dark black clouds
would you holler “Poison! Poison! Poison!” really loud
or would you whisper
“That cloud looks like a fish,
and that cloud looks like a fairy!”

Do you believe that Mary was really a virgin?
Do you believe that Moses really parted the sea?
And if you don’t believe in miracles, tell me —
how would you explain the miracle of my life to me?

See, I wanna know if you believe in any god
or if you believe in many gods
or better yet
what gods believe in you.
And for all the times that you’ve knelt before the temple of yourself,
have the prayers you asked come true?
And if they didn’t, did you feel denied?
And if you felt denied,
denied by who?

I wanna know what you see when you look in the mirror
on a day you’re feeling good.
I wanna know what you see when you look in the mirror
on a day you’re feeling bad.
I wanna know the first person who taught you your beauty
could ever be reflected on a lousy piece of glass.

If you ever reach enlightenment
will you remember how to laugh?

Have you ever been a song?
Would you think less of me
if I told you I’ve lived my entire life a little off-key?
And I’m not nearly as smart as my poetry
I just plagiarize the thoughts of the people around me
who have learned the wisdom of silence.

Do you believe that concrete perpetuates violence?
And if you do —
I want you to tell me of a meadow
where my skateboard will soar.

See, I wanna know more than what you do for a living.
I wanna know how much of your life you spend just giving,
and if you love yourself enough to also receive sometimes.
I wanna know if you bleed sometimes
from other people’s wounds,
and if you dream sometimes
that this life is just a balloon —
that if you wanted to, you could pop,
but you never would
‘cause you’d never want it to stop.

If a tree fell in the forest
and you were the only one there to hear —
if its fall to the ground didn’t make a sound,
would you panic in fear that you didn’t exist,
or would you bask in the bliss of your nothingness?

And lastly, let me ask you this:

If you and I went for a walk
and the entire walk, we didn’t talk —
do you think eventually, we’d… kiss?

No, wait.
That’s asking too much —
after all,
this is only our first date.”
Andrea Gibson

Michael Chabon
“The world is so big, so complicated, so replete with marvels and surprises that it takes years for most people to begin to notice that it is, also, irretrievably broken. We call this period of research “childhood.”

There follows a program of renewed inquiry, often involuntary, into the nature and effects of mortality, entropy, heartbreak, violence, failure, cowardice, duplicity, cruelty, and grief; the researcher learns their histories, and their bitter lessons, by heart. Along the way, he or she discovers that the world has been broken for as long as anyone can remember, and struggles to reconcile this fact with the ache of cosmic nostalgia that arises, from time to time, in the researcher’s heart: an intimation of vanished glory, of lost wholeness, a memory of the world unbroken. We call the moment at which this ache first arises “adolescence.” The feeling haunts people all their lives.

Everyone, sooner or later, gets a thorough schooling in brokenness. The question becomes: What to do with the pieces? Some people hunker down atop the local pile of ruins and make do, Bedouin tending their goats in the shade of shattered giants. Others set about breaking what remains of the world into bits ever smaller and more jagged, kicking through the rubble like kids running through piles of leaves. And some people, passing among the scattered pieces of that great overturned jigsaw puzzle, start to pick up a piece here, a piece there, with a vague yet irresistible notion that perhaps something might be done about putting the thing back together again.

Two difficulties with this latter scheme at once present themselves. First of all, we have only ever glimpsed, as if through half-closed lids, the picture on the lid of the jigsaw puzzle box. Second, no matter how diligent we have been about picking up pieces along the way, we will never have anywhere near enough of them to finish the job. The most we can hope to accomplish with our handful of salvaged bits—the bittersweet harvest of observation and experience—is to build a little world of our own. A scale model of that mysterious original, unbroken, half—remembered. Of course the worlds we build out of our store of fragments can be only approximations, partial and inaccurate. As representations of the vanished whole that haunts us, they must be accounted failures. And yet in that very failure, in their gaps and inaccuracies, they may yet be faithful maps, accurate scale models, of this beautiful and broken world. We call these scale models “works of art.”
Michael Chabon, The Wes Anderson Collection

Catherynne M. Valente
“Listen to me. Love is a Yeti. It is bigger than you and frightening and terrible. It makes loud and vicious noises. It is hungry all the time. It has horns and teeth and the force of its fists is more than anyone can bear. It speeds up time and slows it down. And it has its own aims and missions that those who are lucky enough to see it cannot begin to guess. You might see a Yeti once in your life or never. You might live in a village of them. But in the end, not matter how fast you think you can go, the Yeti is always faster than you, and you can only choose how you say hello to it, and whether you shake its hand.”
Catherynne M. Valente, The Girl Who Soared Over Fairyland and Cut the Moon in Two
tags: love, yeti

David Graeber
“Here we come to the central question of this book: What, precisely,
does it mean to say that our sense of morality and justice is reduced to the language of a business deal? What does it mean when we reduce moral obligations to debts? What changes when the one turns into the other? And how do we speak about them when our language has been so shaped by the market? On one level the difference between an obligation and a debt is simple and obvious. A debt is the obligation to pay a certain sum of money. As a result, a debt, unlike any other form of obligation, can be precisely quantified. This allows debts to become simple, cold, and impersonal-which, in turn, allows them to be transferable. If one owes a favor, or one’s life, to another human being-it is owed to that person specifically. But if one owes forty thousand dollars at 12-percent interest, it doesn’t really matter who the creditor is; neither does either of the two parties have to think much about what the other party needs, wants, is capable of doing-as they certainly would if what was owed was a favor, or respect, or gratitude. One does not need to calculate the human effects; one need only calculate principal, balances, penalties, and rates of interest. If you end up having to abandon your home and wander in other provinces, if your daughter ends up in a mining camp working as a prostitute, well, that’s unfortunate, but incidental to the creditor. Money is money, and a deal’s a deal. From this perspective, the crucial factor, and a topic that will be explored at length in these pages, is money’s capacity to turn morality into a matter of impersonal arithmetic-and by doing so, to justify things that would otherwise seem outrageous or obscene. The factor of violence, which I have been emphasizing up until now, may appear secondary. The difference between a “debt” and a mere moral obligation is not the presence or absence of men with weapons who can enforce that obligation by seizing the debtor’s possessions or threatening to break his legs. It is simply that a creditor has the means to specify, numerically, exactly how much the debtor owes.”
David Graeber, Debt: The First 5,000 Years

25x33 Chinese Medicine — 30 members — last activity Jun 10, 2010 03:20AM
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