People From Detroit

"And let's not make any mistake, or gloss over that fact: Gay, lesbian, bisexual and transgender people are at risk every day of their lives. Not only are we the group most at risk of violence, we are most at risk of job discrimination, losing our families; homophobia retains its title as the last socially acceptable form of bigotry."

"Anti-GLBT sentiment is a primary tool for organizing the far-right and it is stronger then ever as a means to split communities and reinforce constituencies."

"In a debate on “gay” marriage, the opponent said “Next thing you’ll be marrying horses!” Jeff responded, “Well, at least I’d be in a stable relationship!”"

"We think this issue needs to matter to anyone who believes in true equal opportunity and justice. If we learned anything from our experience with the Proposal 2 battle, it's that these attempts to allow discrimination in Michigan must be stopped and a united effort by many communities is the only hope to stop them."

"I always return the bible to the front desk when I stay in a hotel. I’m not welcome in their house of worship and they’re certainly not welcome in mine."

"When dealing with the press the most important thing to remember is that you have the right to remain silent, because everything you say can and will be used against you."

"Never repeat the words of your enemy. When you do, their words are heard twice and yours only once."

"This guy looks pretty gay to me. I'm willing to believe they didn't intend it to be a gay man, but I don't believe they're shocked someone would draw that conclusion."

"Pat Buchanan is a walking, living, breathing hate crime waiting to happen."

"Buchanan is worse than a child playing with matches because he understands the dangerous impact of what he says."

"What kind of a society is this where a person can’t express attraction without fearing that they’re going to be murdered for it? If the person who came out with the secret was a Jewish woman or a black woman or an Asian woman, and he went over to her house the next day and killed her because he was so repulsed and she had embarrassed him that way on national television, nobody would be writing stories on the TV show’s responsibility. Everyone would be writing stories about this racist, this anti-Semite."

"John Ashcroft is not a friend of liberty and justice. George Bush, the appointed president, is not someone who ---prior to a month ago--- ever demonstrated any insight or acuity about the world around him. Have these men been born again, again?"

"Matt’s murder is a parable for our times. It tells of what happens to the conscience of the country when it fails to be free for all and accord every person dignity. How we consume and destroy our children…our future."

"It's going to be a heartbreaking moment for these couples, to come face to face with this discrimination against them."

"We want to be able to freely associate, without fear that our privacy, including the privacy of our intimate consensual relations, will be compromised by intrusive and abusive selective enforcement of laws or moral codes. We want to be able to live with the person we choose in legally sanctioned arrangements or marriage, to be able to build and maintain families and raise children, with the full protections and benefits that attain to those relationships. We want GLBT youth to have access to safe and inclusive education experiences, in both public and private educational institutions, no longer dispirited by judgmental, prejudicial systems that contribute to low self-esteem and leave them at risk. These are the basic rights and expectations yet to be achieved for GLBT people in this land of the free."

"I was reminded of how much I had misjudged the potential the profession would see in the time series rational expectations models. When I, as a graduate student at the Massachusetts Institute of Technology (MIT) around 1970 did some work on the econometrics of rational expectations time series models, I felt rather apologetic about the extreme assumptions in the models. I did not expect others to regard them as anything more than a passing gimmick. Richard Sutch had just written in his MIT doctoral dissertation (1968) an exposition of the coefficient restrictions implied for time series representations of long-term and short-term interest rates, but he never bothered to publish this work. I remember conversations with him and others about rational expectations models, and I did not come away thinking they were the wave of the future."

"To understand the economy then is to comprehend how it is driven by the animal spirits. Just as Adam Smith’s invisible hand is the keynote of classical economics, Keynes’ animal spirits are the keynote to a different view of the economy — a view that explains the underlying instabilities of capitalism."

"This [covariance] is something that is not in the habit of thinking of most amateur investors. They look at their investments one at a time, and they don't, you always have to go back and say, what's the covariance? That's what really matters for what happen to your portfolio. Because when you invest in a lot of companies that are all the same, you're asking for trouble, because the whole thing is going to either blow up or succeed. And you can't live like that. You have to be looking for low covariance."

"In the most general sense, organizational psychology is the scientific study of individual and group behavior in formal organizational settings. Katz and Kahn, in their classic work, The Social Psychology of Organizations (1978), stated that the essence of an organization is “patterned” human behavior. When behavior is patterned, some structure is imposed on individuals. This structure typically comes in the form of roles (normative standards governing behavior) as well as a guiding set of values. An organization cannot exist when people just “do their own thing” without any awareness of the behavior of others."

"Te reaction types used for functional group exchanges are collected into seven traditional categories [Acid-base reactions, Substitution reactions, Elimination reactions, Addition reactions, Nucleophilic acyl addition, Oxidation reactions, Reduction reactions]."

"Katz and Kahn's (1966) The Social Psychology of Organizations has been the most influential. It remains one of the most widely read texts on organizational behaviour. Katz and Kahn develop a perspective in which the systems metaphor is used to mediate approaches as diverse as Marxism, human relations and event-structure theory.... In the synthesizing of structural-functionalism with the principles of general systems theory, Katz and Kahn develop a process model for interpreting organizational actions in terms of input, throughput and output. Their thesis revolves around the notion that formal social systems are homoeos- tatic, possessing qualities of negative entropy, feedback, differentiation and equifinality."

"Social relations with one's work associates tend to deteriorate under the stress of conflict. In part, this reaction reflects the person's general dissatisfaction with the work situation. Attitudes toward those role senders who create the conflict become worse, just as do those toward the job and the organization in general."

"Innovative roles represent ... The intra-role conflicts of the innovator stem from his engagement and commitment to the creative, non-routine aspects of his job and his corresponding disinterest and disdain for the routine or uncreative demands placed upon him."

"[A is] ... the simultaneous occurrence of two (or more) sets of pressures such that compliance with one would make more difficult compliance with the other."

"Overload could be regarded as a kind of inter-sender conflict in which various role senders may hold quite legitimate expectations that a person perform a wide variety of tasks, all of which are mutually compatible in the abstract. But it may be virtually impossible for the focal person to complete all of them within given time limits. He [sic] is likely to experience overload as a conflict of priorities; he must decide which pressures to comply with and which to hold off. If it is impossible to deny any of the pressures, he may be taxed beyond the limits of his abilities. Thus overload involves a kind of person-role conflict and is perhaps best regarded as a complex, emergent type combining aspects of inter-sender and person-role conflicts."

"Each sent pressure can be regarded as arousing in the focal person a psychological force of some magnitude and direction. Such forces will be called role forces. This is not to say that these motivational role forces are identical in magnitude and direction with the role pressures which evoked them. Especially when role pressures are seen as illegitimate or coercive, they may arouse strong resistance forces which lead to outcomes different from or even opposite to the expected behavior. Pressures to increase production rates sometimes result in slowdowns. Moreover, every person is subject to a variety of psychological forces in addition to those stimulated by pressures from his role set in the work situation. Role pressures are thus only a partial determinant of behavior on the job. In addition, to the motivational forces aroused by role pressures, there are important internal sources of motivation for role performance. One of these stems from the intrinsic satisfaction derived from the content of the role."

"The prescriptions and proscriptions held by members of a role set are designated as role expectations. ... The role expectations held for a certain person by some member of his or her role set will reflect that member's conception of the person's office and his or her abilities. The content of these expectations may include preferences with respect to specific acts and personal characteristics or styles; they may deal with what the person should do, what kind of person he should be, what he should think, or believe, and how he should relate to others."

"Certain information is required for adequate role performance, that is, in order for a person to conform to the role expectations held by members of his role set."

"The concept of leadership has an ambiguous status in organizational practice, as it does in organizational theory. In practice, management appears to be of two minds about the exercise of leadership. Many jobs are so specified in content and method that within very broad limits differences among individuals become irrelevant, and acts of leadership are regarded as gratuitous at best, and at worst insubordinate"

"We define successful aging as including three main components: low probability of disease and disease-related disability, high cognitive and physical functional capacity, and active engagement with life."

"When you’re 90 years old, you are somewhere near the end of your life; got to be... It doesn’t feel like the end yet, but statistically, demographically, there can’t be much left. But that’s not part of my daily baggage."

"Associated with each office is a set of activities, which are defined as potential behaviors. These activities constitute the role to be performed, at least approximately, by any person who occupies that office."

"Should you conclude that life is objectionable or that nothing mat­ters—do not waste our time with your nonsense. We are on our way to the future, and the philosophically disheartening or the emotionally impaired are not going to hinder our progress. If you cannot say something positive, or at least equivocal, keep it to yourself. Pessimists and depressives need not apply for a position in the enterprise of life. You have two choices: Start thinking the way God and your society want you to think or be forsaken by all. The decision is yours, since you are a free agent who can choose to rejoin our fabricated world or stubbornly insist on . . . what? That we should mollycoddle non-positive thinkers like you or rethink how the whole world transacts its business? That we should start over from scratch? Or that we should go extinct? Try to be realistic. We did the best we could with the tools we had. After all, we are only human, as we like to say. Our world may not be in accord with nature's way, but it did develop organically according to our consciousness, which delivered us to a lofty prominence over the Creation. The whole thing just took on a life of its own, and nothing is going to stop it anytime soon. There can be no starting over and no going back. No major readjustments are up for a vote. And no melancholic head-case is going to bad-mouth our catastro­phe. The universe was created by the Creator, damn it. We live in a country we love and that loves us back. We have families and friends and jobs that make it all worthwhile. We are some­ bodies, not a bunch of nobodies without names or numbers or retirement plans. None of this is going to be overhauled by a thought criminal who contends that the world is not double­plusgood and never will be. Our lives may not be unflawed­­­­­­­­­­­­­­­­—that would deny us a better future to work toward—but if this charade is good enough for us, then it should be good enough for you. So if you cannot get your mind right, try walking away. You will find no place to go and no one who will have you. You will find only the same old trap the world over. Lighten up or leave us alone. You will never get us to give up our hopes. You will never get us to wake up from our dreams. We are not contradictory beings whose continuance only worsens our plight as mutants who embody the contorted logic of a para­dox. Such opinions will not be accredited by institutions of au­thority or by the middling run of humanity. To lay it on the line, whatever thoughts may enter your chemically imbalanced brain are invalid, inauthentic, or whatever dismissive term we care to hang on you, who are only "one of those people." So start pretending that you feel good enough for long enough, stop your complaining, and get back in line. If you are not as strong as Samson—that no-good suicide and slaughterer of Phil­istines—then get loaded to the gills and return to the trap. Keep your medicine cabinet and your liquor cabinet well stocked, just like the rest of us. Come on and join the party. No pessi­mists or depressives invited. Do you think we are morons? We know all about those complaints of yours. The only difference is that we have sense enough and feel good enough for long enough not to speak of them. Keep your powder dry and your brains blocked. Our shibboleth: "Up the Conspiracy and down with Consciousness.""

"Opinion: There are no praiseworthy incentives to repro­duce. For pro-natalists, children are only a means to an end, and none of those ends is praiseworthy. They are the ends of people who already exist, a condition that automatically makes them prejudiced in favor of existence. Yet even though these people think that being alive is all right, they are not at a loss to think of reasons why in some cases it would be better not to have been. They can only hope that their children will not be one of those cases, for their sake as well as for the sake of their off­spring. To have a praiseworthy incentive for bearing a child, one would first have to prove that child to be an end in itself, which no one can prove about anything, least of all about something that does not yet exist. You could argue, of course, that a child is an end in itself and is a good in itself. And you could go on arguing until the child ages to death or sickens to death or has a fatal vehicular misadventure. But you cannot ar­gue that anyone comes to an end that is a good in itself. You can only accept that someday he or she will come to an end that is an end in itself, which, as people sometimes say, may be for the best."

"...One must take into account the shocking fact that we live on a world that spins. After considering this truth, nothing should come as a surprise."

"In the workaday world, complainers will not go far. When someone asks how you are doing, you had better be wise enough to reply, “I can’t complain.” If you do complain, even justifiably, people will stop asking how you are doing. Complaining will not help you succeed and influence people. You can complain to your physician or psychiatrist because they are paid to hear you complain. But you cannot complain to your boss or your friends, if you have any. You will soon be dismissed from your job and dropped from the social register. Then you will be left alone with your complaints and no one to listen to them. Perhaps then the message will sink into your head: If you do not feel good enough for long enough, you should act as if you do and even think as if you do. That is the way to get yourself to feel good enough for long enough and stop you from complaining for good, as any self-improvement book can affirm. But should you not improve, someone must assume the blame. And that someone will be you. This is monumentally so if you are a pessimist or a depressive."

"Also worthy of mention is a clique among the suicidal for whom the meaning of their act is a darker thing. Frustrated as perpetrators of an all-inclusive extermination, they would kill themselves only because killing it all is closed off to them. They hate having been delivered into a world only to be told, by and by, “This way to the abattoir, Ladies and Gentlemen.” They despise the conspiracy of Lies for Life almost as much as they despise themselves for being a party to it. If they could unmake the world by pushing a button, they would do so without a second thought. There is no satisfaction in a lonesome suicide. The phenomenon of “suicide euphoria” aside, there is only fear, bitterness, or depression beforehand, then the troublesomeness of the method, and nothingness afterward. But to push that button, to depopulate this earth and arrest its rotation as well—what satisfaction, as of a job prettily done. This would be for the good of all, for even those who know nothing about the conspiracy against the human race are among its injured parties."

"Whatever else we may be as creatures that go to and fro on the earth and walk up and down upon it, we are meat. A cannibalistic tribe that once flourished had a word to describe what they ate. That word translates as “the food that talks.” Most of the food that we have eaten over the course of human history has not talked. But it does make other noises, terrible sounds as it is converted from living meat to dead meat on the slaughterhouse floor. If we could hear these sounds every time we sat down to a hearty meal, would we still be the wanton gobblers of flesh that most of us are now?"

"“We, as licensed protectors of the species and members in good standing of the master-class of the race, by the power invested in us by those who wish to survive and reproduce, vow to enforce the fiction that life is worth having and worth living come hell or irreparable brain damage.”"

"This is the great lesson the depressive learns: Nothing in the world is inherently compelling. Whatever may be really “out there” cannot project itself as an affective experience. It is all a vacuous affair with only a chemical prestige. Nothing is either good or bad, desirable or undesirable, or anything else except that it is made so by laboratories inside us producing the emotions on which we live. And to live on our emotions is to live arbitrarily, inaccurately—imparting meaning to what has none of its own. Yet what other way is there to live? Without the ever-clanking machinery of emotion, everything would come to a standstill. There would be nothing to do, nowhere to go, nothing to be, and no one to know. The alternatives are clear: to live falsely as pawns of affect, or to live factually as depressives, or as individuals who know what is known to the depressive. How advantageous that we are not coerced into choosing one or the other, neither choice being excellent. One look at human existence is proof enough that our species will not be released from the stranglehold of emotionalism that anchors it to hallucinations. That may be no way to live, but to opt for depression would be to opt out of existence as we consciously know it."

"If we vanished tomorrow, no organism on this planet would miss us. Nothing in nature needs us."

"To salve the pains of consciousness, some people anesthetize themselves with sunny thoughts. But not everyone can follow their lead, above all not those who sneer at the sun and everything upon which it beats down. Their only respite is in the balm of bleakness. Disdainful of the solicitations of hope, they look for sanctuary in desolate places - a scattering of ruins in a barren locale or a rubble of words in a book where someone whispers in a dry voice, "I, too, am here.”"

"If human pleasure did not have both a lid and a time limit, we would not bestir ourselves to do things that were not pleasurable, such as toiling for our subsistence. And then we would not survive. By the same token, should our mass mind ever become discontented with the restricted pleasures doled out by nature, as well as disgruntled over the lack of restrictions on pain, we would omit the mandates of survival from our lives out of a stratospherically acerbic indignation. And then we would not reproduce. As a species, we do not shout into the sky, “The pleasures of this world are not enough for us.” In fact, they are just enough to drive us on like oxen pulling a cart full of our calves, which in their turn will put on the yoke. As inordinately evolved beings, though, we can postulate that it will not always be this way. “A time will come,” we say to ourselves, “when we will unmake this world in which we are battered between long burden and brief delight, and will live in pleasure for all our days.” The belief in the possibility of long-lasting, high-flown pleasures is a deceptive but adaptive flimflam. It seems that nature did not make us to feel too good for too long, which would be no good for the survival of the species, but only to feel good enough for long enough to keep us from complaining that we do not feel good all the time."

""Love? What is it? The most natural painkiller what there is.” You may become curious, though, about what happened to that painkiller should depression take hold and expose your love—whatever its object—as just one of the many intoxicants that muddled your consciousness of the human tragedy. You may also want to take a second look at whatever struck you as a person, place, or thing of “beauty,” a quality that lives only in the neurotransmitters of the beholder. (Aesthetics? What is it? A matter for those not depressed enough to care nothing about anything, that is, those who determine almost everything that is supposed to matter to us. Protest as you like, neither art nor an aesthetic view of life are distractions granted to everyone.) In depression, all that once seemed beautiful, or even startling and dreadful, is nothing to you. The image of a cloud-crossed moon is not in itself a purveyor of anything mysterious or mystical; it is only an ensemble of objects represented to us by our optical apparatus and perhaps processed as a memory."

"As a survival-happy species, our successes are calculated in the number of years we have extended our lives, with the reduction of suffering being only incidental to this aim. To stay alive under almost any circumstances is a sickness with us. Nothing could be more unhealthy than to “watch one’s health” as a means of stalling death. The lengths we will go as procrastinators of that last gasp only demonstrate a morbid dread of that event. By contrast, our fear of suffering is deficient."

"Not unexpectedly, no one believes that everything is useless, and with good reason. We all live in relative frameworks, and within those frameworks uselessness is far wide from the norm. A potato masher is not useless if one wants to mash potatoes. For some people, a system of being that includes an afterlife of eternal bliss may not seem useless. They might say that such a system is absolutely useful because it gives them the hope they need to make it through this life. But an afterlife of eternal bliss is not and cannot be absolutely useful simply because you need it to be. It is part of a relative framework and nothing beyond that, just as a potato masher is only part of a relative framework and is only useful if you need to mash potatoes. Once you had made it through this life to an afterlife of eternal bliss, you would have no use for that afterlife. Its job would be done, and all you would have is an afterlife of eternal bliss—a paradise for reverent hedonists and pious libertines. What is the use in that? You might as well not exist at all, either in this life or in an afterlife of eternal bliss. Any kind of existence is useless. Nothing is self-justifying. Everything is justified only in a relative potato-masher sense."

"Perhaps the greatest strike against philosophical pessimism is that its only theme is human suffering. This is the last item on the list of our species’ obsessions and detracts from everything that matters to us, such as the Good, the Beautiful, and a Sparkling Clean Toilet Bowl. For the pessimist, everything considered in isolation from human suffering or any cognition that does not have as its motive the origins, nature, and elimination of human suffering is at base recreational, whether it takes the form of conceptual probing or physical action in the world—for example, delving into game theory or traveling in outer space, respectively. And by "human suffering," the pessimist is not thinking of particular sufferings and their relief, but of suffering itself. Remedies may be discovered for certain diseases and sociopolitical barbarities may be amended. But these are only stopgaps. Human suffering will remain insoluble as long as human beings exist. The one truly effective solution for suffering is that spoken of in Zapffe’s "Last Messiah." It may not be a welcome solution for a stopgaps world, but it would forever put an end to suffering, should we ever care to do so. The pessimist’s credo, or one of them, is that nonexistence never hurt anyone and existence hurts everyone. Although our selves may be illusory creations of consciousness, our pain is nonetheless real."

"Look at your body— A painted puppet, a poor toy Of jointed parts ready to collapse, A diseased and suffering thing With a head full of false imaginings."

"DISILLUSIONMENT CAN BE GLAMOROUS, an interview with Thomas Ligotti by E.M. Angerhuber (EMA) and Thomas Wagner (TW), January 2001 for The Art of GrimScribe"

"There seems to be an inborn drive in all human beings not to live in a steady emotional state, which would suggest that such a state is not tolerable to most people. Why else would someone succumb to the attractions of romantic love more than once? Didn’t they learn their lesson the first time or the tenth time or the twentieth time? And it’s the same old lesson: everything in this life — I repeat, everything — is more trouble than it’s worth. And simply being alive is the basic trouble. This is something that is more recognized in Eastern societies than in the West. There’s a minor tradition in Greek philosophy that instructs us to seek a state of equanimity rather than one of ecstasy, but it never really caught on for obvious reasons. Buddhism advises its practitioners not to seek highs or lows but to follow a middle path to personal salvation from the painful cravings of the average sensual life, which is why it was pretty much reviled by the masses and mutated into forms more suited to human drives and desires. It seems evident that very few people can simply sit still. Children spin in circles until they collapse with dizziness."