Sports writer kills himself, leaves behind website describing how and why

hodj_sl said:

Culture exists as a result of humans interacting. Lamenting culture existing because it creates highways of life and social interactions upon which we travel is your perogative [...]

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Absolutely, but you missed the point: it isn't about the existence of culture and the roads it paves, but the types of roads and to where: not culture itself, but the particular one, this one. And this one is pretty awful if you're talking about mental health and freedom of the individual to explore his or her potential.

And I say facile not to be insulting, but because a viewpoint that simply concludes people are smart, but secretly stupid sheep, is facile. It ignores the complexities of why people behave the way they do, which is an interaction between culture, environment and biology.

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It doesn't ignore but incorporates. People aren't sheep because they're sheep, but because they choose to be - it's much more comfortable and beneficial in terms of happiness to be.

And of course you don't experience your own life. The proof of this is littered in every part of society. You yourself don't experience getting the touchdown at the game, the crazy finale kiss in the romantic comedy, or sadness at the latest celeb breakup in the tabloids. But you feel something when you see them. It's manufactured for you.

There's a good reason for why our society manufactures our experiences and our things [...]

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There's no good reason, and it's a terrible tragedy that it does. Manufacturing blankets is wholly different than manufacturing feelings. One of the major defects of modern society is that it manufactureseverything. And this manufacturing has a serious detrimental effect on mental health.

This is pretty much a naturalist fallacy, and a huge leap to conclusions. Just because its manufactured doesn't make it less real, or bad, or fake, or wrong, or whatever, bro. We make these things because we want them. Its okay to like them.

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It does make it less real and more fake by its very definition. I can't go for a walk in the forest near my condo and find a company's stock, for example. It doesn't exist in reality outside of humans producing and ascribing value to it. The question of whether it's bad or wrong is another from how real it is. Manufacturing everything, abstractifying everything into a product to consume, is very mentally unhealthy for individuals in a society. What they experience doesn't come from their own life, but from a product bought and sold on a market: they buy the excitement of the touchdown and the kiss, and this is not conducive to living a fully healthy life. This is seen everywhere and to further and further levels of ridiculous abstractified absurdity. I don't even need to communicate with my future partner before I pick her out, know her interests, her physical details, from the internet on sites like OKC. Human beings are products in modern America, and you're sitting here telling me this this transformative process institutionalized by our culture is not fake, is not wrong? My hubris is gigantic because our situation is completely fucked up, wrong, and insane.

1. This line is hubristic and arrogant, it presumes that only a depressed person "sees the world as it truly is" that only socially ostracized people can "really" understand reality. This is the logic of a socially ostracized person trying to justify their willful ostracization. [...] I don't see the world as a depressing place and no I don't feel alienated by society, and I do feel that I see the world as it exists to me, and I don't feel that that involves engaging in any forms of willful ignorance, in fact I despise willful ignorance as a cowardly act.

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I never said that. I never said all depressed people see it accurately, or that all people that do perceive reality accurately are depressed. I said if you do seek or see the world as it truly is, then it's likely you'll be depressed and alienated.

You certainly can understand truth and be a happy, social-seeking person, and I have been on occasion as have others. But you feel as if you're lying to your mind: playing some strange game that isn't real, some type of dream where interactions hold no meaning because the interactions themselves are based on things that aren't real (like cheering together at a sports game, for ex). If you can do it, awesome, but I'm not sure why you want to.

2. I reject any definition of a singular objectively healthy mental state in a world of 7 billion individual minds, because it doesn't exist, and plenty of people one might call crazy are really just crazy like a fox.

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If there are objective, healthy physical states for your body, then so equally are there valid, objective healthy mental states for your mind.

BY EIGHT O'CLOCK the light was failing. The loud speaker in the tower of the Stoke Poges Club House began, in a more than human tenor, to announce the closing of the courses. Lenina and Henry abandoned their game and walked back towards the Club. From the grounds of the Internal and External Secretion Trust came the lowing of those thousands of cattle which provided, with their hormones and their milk, the raw materials for the great factory at Farnham Royal.

An incessant buzzing of helicopters filled the twilight. Every two and a half minutes a bell and the screech of whistles announced the departure of one of the light monorail trains which carried the lower caste golfers back from their separate course to the metropolis.

Lenina and Henry climbed into their machine and started off. At eight hundred feet Henry slowed down the helicopter screws, and they hung for a minute or two poised above the fading landscape. The forest of Burnham Beeches stretched like a great pool of darkness towards the bright shore of the western sky. Crimson at the horizon, the last of the sunset faded, through orange, upwards into yellow and a pale watery green. Northwards, beyond and above the trees, the Internal and External Secretions factory glared with a fierce electric brilliance from every window of its twenty stories. Beneath them lay the buildings of the Golf Club-the huge Lower Caste barracks and, on the other side of a dividing wall, the smaller houses reserved for Alpha and Beta members. The approaches to the monorail station were black with the ant-like pullulation of lower-caste activity. From under the glass vault a lighted train shot out into the open. Following its southeasterly course across the dark plain their eyes were drawn to the majestic buildings of the Slough Crematorium. For the safety of night-flying planes, its four tall chimneys were flood-lighted and tipped with crimson danger signals. It was a landmark.

"Why do the smoke-stacks have those things like balconies around them?" enquired Lenina.

"Phosphorus recovery," explained Henry telegraphically. "On their way up the chimney the gases go through four separate treatments. P2O5 used to go right out of circulation every time they cremated some one. Now they recover over ninety-eight per cent of it. More than a kilo and a half per adult corpse. Which makes the best part of four hundred tons of phosphorus every year from England alone." Henry spoke with a happy pride, rejoicing whole-heartedly in the achievement, as though it had been his own. "Fine to think we can go on being socially useful even after we're dead. Making plants grow."

Lenina, meanwhile, had turned her eyes away and was looking perpendicularly downwards at the monorail station. "Fine," she agreed. "But queer that Alphas and Betas won't make any more plants grow than those nasty little Gammas and Deltas and Epsilons down there."

"All men are physico-chemically equal," said Henry sententiously. "Besides, even Epsilons perform indispensable services."

"Even an Epsilon ." Lenina suddenly remembered an occasion when, as a little girl at school, she had woken up in the middle of the night and become aware, for the first time, of the whispering that had haunted all her sleeps. She saw again the beam of moonlight, the row of small white beds; heard once more the soft, soft voice that said (the words were there, unforgotten, unforgettable after so many night-long repetitions): "Every one works for every one else. We can't do without any one. Even Epsilons are useful. We couldn't do without Epsilons. Every one works for every one else. We can't do without any one ." Lenina remembered her first shock of fear and surprise; her speculations through half a wakeful hour; and then, under the influence of those endless repetitions, the gradual soothing of her mind, the soothing, the smoothing, the stealthy creeping of sleep. .

"I suppose Epsilons don't really mind being Epsilons," she said aloud.

"Of course they don't. How can they? They don't know what it's like being anything else. We'd mind, of course. But then we've been differently conditioned. Besides, we start with a different heredity."

"I'm glad I'm not an Epsilon," said Lenina, with conviction.

"And if you were an Epsilon," said Henry, "your conditioning would have made you no less thankful that you weren't a Beta or an Alpha." He put his forward propeller into gear and headed the machine towards London. Behind them, in the west, the crimson and orange were almost faded; a dark bank of cloud had crept into the zenith. As they flew over the crematorium, the plane shot upwards on the column of hot air rising from the chimneys, only to fall as suddenly when it passed into the descending chill beyond.

"What a marvellous switchback!" Lenina laughed delightedly.

But Henry's tone was almost, for a moment, melancholy. "Do you know what that switchback was?" he said. "It was some human being finally and definitely disappearing. Going up in a squirt of hot gas. It would be curious to know who it was-a man or a woman, an Alpha or an Epsilon. ." He sighed. Then, in a resolutely cheerful voice, "Anyhow," he concluded, "there's one thing we can be certain of; whoever he may have been, he was happy when he was alive. Everybody's happy now."

"Yes, everybody's happy now," echoed Lenina. They had heard the words repeated a hundred and fifty times every night for twelve years.

Pretty harmless, perhaps; but also pretty disquieting. That mania, to start with, for doing things in private. Which meant, in practice, not doing anything at all. For what was there that one could do in private. (Apart, of course, from going to bed: but one couldn't do that all the time.) Yes, what was there? Precious little. The first afternoon they went out together was particularly fine. Lenina had suggested a swim at Toquay Country Club followed by dinner at the Oxford Union. But Bernard thought there would be too much of a crowd. Then what about a round of Electro-magnetic Golf at St. Andrew's? But again, no: Bernard considered that Electro-magnetic Golf was a waste of time.

"Then what's time for?" asked Lenina in some astonishment.

Apparently, for going walks in the Lake District; for that was what he now proposed. Land on the top of Skiddaw and walk for a couple of hours in the heather. "Alone with you, Lenina."

"But, Bernard, we shall be alone all night."

Bernard blushed and looked away. "I meant, alone for talking," he mumbled.

"Talking? But what about?" Walking and talking-that seemed a very odd way of spending an afternoon.

In the end she persuaded him, much against his will, to fly over to Amsterdam to see the Semi-Demi-Finals of the Women's Heavyweight Wrestling Championship.

"In a crowd," he grumbled. "As usual." He remained obstinately gloomy the whole afternoon; wouldn't talk to Lenina's friends (of whom they met dozens in the ice-cream soma bar between the wrestling bouts); and in spite of his misery absolutely refused to take the half-gramme raspberry sundae which she pressed upon him. "I'd rather be myself," he said. "Myself and nasty. Not somebody else, however jolly."

"A gramme in time saves nine," said Lenina, producing a bright treasure of sleep-taught wisdom. Bernard pushed away the proffered glass impatiently.

"Now don't lose your temper," she said. "Remember one cubic centimetre cures ten gloomy sentiments."

"Oh, for Ford's sake, be quiet!" he shouted.

Lenina shrugged her shoulders. "A gramme is always better than a damn," she concluded with dignity, and drank the sundae herself.

On their way back across the Channel, Bernard insisted on stopping his propeller and hovering on his helicopter screws within a hundred feet of the waves. The weather had taken a change for the worse; a south-westerly wind had sprung up, the sky was cloudy.

"Look," he commanded.

"But it's horrible," said Lenina, shrinking back from the window. She was appalled by the rushing emptiness of the night, by the black foam-flecked water heaving beneath them, by the pale face of the moon, so haggard and distracted among the hastening clouds. "Let's turn on the radio. Quick!" She reached for the dialling knob on the dash-board and turned it at random.

". skies are blue inside of you," sang sixteen tremoloing falsettos, "the weather's always ."

Then a hiccough and silence. Bernard had switched off the current.

"I want to look at the sea in peace," he said. "One can't even look with that beastly noise going on."

"But it's lovely. And I don't want to look."

"But I do," he insisted. "It makes me feel as though ." he hesitated, searching for words with which to express himself, "as though I were more me, if you see what I mean. More on my own, not so completely a part of something else. Not just a cell in the social body. Doesn't it make you feel like that, Lenina?"

But Lenina was crying. "It's horrible, it's horrible," she kept repeating. "And how can you talk like that about not wanting to be a part of the social body? After all, every one works for every one else. We can't do without any one. Even Epsilons ."

"Yes, I know," said Bernard derisively. "'Even Epsilons are useful'! So am I. And I damned well wish I weren't!"

Lenina was shocked by his blasphemy. "Bernard!" She protested in a voice of amazed distress. "How can you?"

In a different key, "How can I?" he repeated meditatively. "No, the real problem is: How is it that I can't, or rather-because, after all, I know quite well why I can't-what would it be like if I could, if I were free-not enslaved by my conditioning."

"But, Bernard, you're saying the most awful things."

"Don't you wish you were free, Lenina?"

"I don't know what you mean. I am free. Free to have the most wonderful time. Everybody's happy nowadays."

He laughed, "Yes, 'Everybody's happy nowadays.' We begin giving the children that at five. But wouldn't you like to be free to be happy in some other way, Lenina? In your own way, for example; not in everybody else's way."

"I don't know what you mean," she repeated. Then, turning to him, "Oh, do let's go back, Bernard," she besought; "I do so hate it here."

"Don't you like being with me?"

"But of course, Bernard. It's this horrible place."

"I thought we'd be more . more together here-with nothing but the sea and moon. More together than in that crowd, or even in my rooms. Don't you understand that?"

"I don't understand anything," she said with decision, determined to preserve her incomprehension intact. "Nothing. Least of all," she continued in another tone "why you don't take soma when you have these dreadful ideas of yours. You'd forget all about them. And instead of feeling miserable, you'd be jolly. So jolly," she repeated and smiled, for all the puzzled anxiety in her eyes, with what was meant to be an inviting and voluptuous cajolery.

He looked at her in silence, his face unresponsive and very grave-looked at her intently. After a few seconds Lenina's eyes flinched away; she uttered a nervous little laugh, tried to think of something to say and couldn't. The silence prolonged itself.

When Bernard spoke at last, it was in a small tired voice. "All right then," he said, "we'll go back." And stepping hard on the accelerator, he sent the machine rocketing up into the sky. At four thousand he started his propeller. They flew in silence for a minute or two. Then, suddenly, Bernard began to laugh. Rather oddly, Lenina thought, but still, it was laughter.

"Feeling better?" she ventured to ask.

For answer, he lifted one hand from the controls and, slipping his arm around her, began to fondle her breasts.

"Thank Ford," she said to herself, "he's all right again."

ART, SCIENCE-you seem to have paid a fairly high price for your happiness," said the Savage, when they were alone. "Anything else?"

"Well, religion, of course," replied the Controller. "There used to be something called God-before the Nine Years' War. But I was forgetting; you know all about God, I suppose."

"Well ." The Savage hesitated. He would have liked to say something about solitude, about night, about the mesa lying pale under the moon, about the precipice, the plunge into shadowy darkness, about death. He would have liked to speak; but there were no words. Not even in Shakespeare.

The Controller, meanwhile, had crossed to the other side of the room and was unlocking a large safe set into the wall between the bookshelves. The heavy door swung open. Rummaging in the darkness within, "It's a subject," he said, "that has always had a great interest for me." He pulled out a thick black volume. "You've never read this, for example."

The Savage took it. "The Holy Bible, containing the Old and New Testaments," he read aloud from the title-page.

"Nor this." It was a small book and had lost its cover.

"The Imitation of Christ."

"Nor this." He handed out another volume.

"The Varieties of Religious Experience. By William James."

"And I've got plenty more," Mustapha Mond continued, resuming his seat. "A whole collection of pornographic old books. God in the safe and Ford on the shelves." He pointed with a laugh to his avowed library-to the shelves of books, the rack full of reading-machine bobbins and sound-track rolls.

"But if you know about God, why don't you tell them?" asked the Savage indignantly. "Why don't you give them these books about God?"

"For the same reason as we don't give them Othello: they're old; they're about God hundreds of years ago. Not about God now."

"But God doesn't change."

"Men do, though."

"What difference does that make?"

"All the difference in the world," said Mustapha Mond. He got up again and walked to the safe. "There was a man called Cardinal Newman," he said. "A cardinal," he exclaimed parenthetically, "was a kind of Arch-Community-Songster."

"'I Pandulph, of fair Milan, cardinal.' I've read about them in Shakespeare."

"Of course you have. Well, as I was saying, there was a man called Cardinal Newman. Ah, here's the book." He pulled it out. "And while I'm about it I'll take this one too. It's by a man called Maine de Biran. He was a philosopher, if you know what that was."

"A man who dreams of fewer things than there are in heaven and earth," said the Savage promptly.

"Quite so. I'll read you one of the things he did dream of in a moment. Meanwhile, listen to what this old Arch-Community-Songster said." He opened the book at the place marked by a slip of paper and began to read. "'We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way-to depend on no one-to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man-that it is an unnatural state-will do for a while, but will not carry us on safely to the end .'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false-a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.'" Mustapha Mond shut the book and leaned back in his chair. "One of the numerous things in heaven and earth that these philosophers didn't dream about was this" (he waved his hand), "us, the modern world. 'You can only be independent of God while you've got youth and prosperity; independence won't take you safely to the end.' Well, we've now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. 'The religious sentiment will compensate us for all our losses.' But there aren't any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?"

"Then you think there is no God?"

"No, I think there quite probably is one."

"Then why? ."

Mustapha Mond checked him. "But he manifests himself in different ways to different men. In premodern times he manifested himself as the being that's described in these books. Now ."

"How does he manifest himself now?" asked the Savage.

"Well, he manifests himself as an absence; as though he weren't there at all."

"That's your fault."

"Call it the fault of civilization. God isn't compatible with machinery and scientific medicine and universal happiness. You must make your choice. Our civilization has chosen machinery and medicine and happiness. That's why I have to keep these books locked up in the safe. They're smut. People would be shocked it ."

The Savage interrupted him. "But isn't it natural to feel there's a God?"

"You might as well ask if it's natural to do up one's trousers with zippers," said the Controller sarcastically. "You remind me of another of those old fellows called Bradley. He defined philosophy as the finding of bad reason for what one believes by instinct. As if one believed anything by instinct! One believes things because one has been conditioned to believe them. Finding bad reasons for what one believes for other bad reasons-that's philosophy. People believe in God because they've been conditioned to.

"But all the same," insisted the Savage, "it is natural to believe in God when you're alone-quite alone, in the night, thinking about death ."

"But people never are alone now," said Mustapha Mond. "We make them hate solitude; and we arrange their lives so that it's almost impossible for them ever to have it."

The Savage nodded gloomily. At Malpais he had suffered because they had shut him out from the communal activities of the pueblo, in civilized London he was suffering because he could never escape from those communal activities, never be quietly alone.

"Do you remember that bit in King Lear?" said the Savage at last. "'The gods are just and of our pleasant vices make instruments to plague us; the dark and vicious place where thee he got cost him his eyes,' and Edmund answers-you remember, he's wounded, he's dying-'Thou hast spoken right; 'tis true. The wheel has come full circle; I am here.' What about that now? Doesn't there seem to be a God managing things, punishing, rewarding?"

"Well, does there?" questioned the Controller in his turn. "You can indulge in any number of pleasant vices with a freemartin and run no risks of having your eyes put out by your son's mistress. 'The wheel has come full circle; I am here.' But where would Edmund be nowadays? Sitting in a pneumatic chair, with his arm round a girl's waist, sucking away at his sex-hormone chewing-gum and looking at the feelies. The gods are just. No doubt. But their code of law is dictated, in the last resort, by the people who organize society; Providence takes its cue from men."

"Are you sure?" asked the Savage. "Are you quite sure that the Edmund in that pneumatic chair hasn't been just as heavily punished as the Edmund who's wounded and bleeding to death? The gods are just. Haven't they used his pleasant vices as an instrument to degrade him?"

"Degrade him from what position? As a happy, hard-working, goods-consuming citizen he's perfect. Of course, if you choose some other standard than ours, then perhaps you might say he was degraded. But you've got to stick to one set of postulates. You can't play Electro-magnetic Golf according to the rules of Centrifugal Bumble-puppy."

"But value dwells not in particular will," said the Savage. "It holds his estimate and dignity as well wherein 'tis precious of itself as in the prizer."

"Come, come," protested Mustapha Mond, "that's going rather far, isn't it?"

"If you allowed yourselves to think of God, you wouldn't allow yourselves to be degraded by pleasant vices. You'd have a reason for bearing things patiently, for doing things with courage. I've seen it with the Indians."

"l'm sure you have," said Mustapha Mond. "But then we aren't Indians. There isn't any need for a civilized man to bear anything that's seriously unpleasant. And as for doing things-Ford forbid that he should get the idea into his head. It would upset the whole social order if men started doing things on their own."

"What about self-denial, then? If you had a God, you'd have a reason for self-denial."

"But industrial civilization is only possible when there's no self-denial. Self-indulgence up to the very limits imposed by hygiene and economics. Otherwise the wheels stop turning."

"You'd have a reason for chastity!" said the Savage, blushing a little as he spoke the words.

"But chastity means passion, chastity means neurasthenia. And passion and neurasthenia mean instability. And instability means the end of civilization. You can't have a lasting civilization without plenty of pleasant vices."

"But God's the reason for everything noble and fine and heroic. If you had a God ."

"My dear young friend," said Mustapha Mond, "civilization has absolutely no need of nobility or heroism. These things are symptoms of political inefficiency. In a properly organized society like ours, nobody has any opportunities for being noble or heroic. Conditions have got to be thoroughly unstable before the occasion can arise. Where there are wars, where there are divided allegiances, where there are temptations to be resisted, objects of love to be fought for or defended-there, obviously, nobility and heroism have some sense. But there aren't any wars nowadays. The greatest care is taken to prevent you from loving any one too much. There's no such thing as a divided allegiance; you're so conditioned that you can't help doing what you ought to do. And what you ought to do is on the whole so pleasant, so many of the natural impulses are allowed free play, that there really aren't any temptations to resist. And if ever, by some unlucky chance, anything unpleasant should somehow happen, why, there's always soma to give you a holiday from the facts. And there's always soma to calm your anger, to reconcile you to your enemies, to make you patient and long-suffering. In the past you could only accomplish these things by making a great effort and after years of hard moral training. Now, you swallow two or three half-gramme tablets, and there you are. Anybody can be virtuous now. You can carry at least half your morality about in a bottle. Christianity without tears-that's what soma is."

"But the tears are necessary. Don't you remember what Othello said? 'If after every tempest came such calms, may the winds blow till they have wakened death.' There's a story one of the old Indians used to tell us, about the Girl of M?taski. The young men who wanted to marry her had to do a morning's hoeing in her garden. It seemed easy; but there were flies and mosquitoes, magic ones. Most of the young men simply couldn't stand the biting and stinging. But the one that could-he got the girl."

"Charming! But in civilized countries," said the Controller, "you can have girls without hoeing for them, and there aren't any flies or mosquitoes to sting you. We got rid of them all centuries ago."

The Savage nodded, frowning. "You got rid of them. Yes, that's just like you. Getting rid of everything unpleasant instead of learning to put up with it. Whether 'tis better in the mind to suffer the slings and arrows of outrageous fortune, or to take arms against a sea of troubles and by opposing end them . But you don't do either. Neither suffer nor oppose. You just abolish the slings and arrows. It's too easy."

He was suddenly silent, thinking of his mother. In her room on the thirty-seventh floor, Linda had floated in a sea of singing lights and perfumed caresses-floated away, out of space, out of time, out of the prison of her memories, her habits, her aged and bloated body. And Tomakin, ex-Director of Hatcheries and Conditioning, Tomakin was still on holiday-on holiday from humiliation and pain, in a world where he could not hear those words, that derisive laughter, could not see that hideous face, feel those moist and flabby arms round his neck, in a beautiful world .

"What you need," the Savage went on, "is something with tears for a change. Nothing costs enough here."

("Twelve and a half million dollars," Henry Foster had protested when the Savage told him that. "Twelve and a half million-that's what the new Conditioning Centre cost. Not a cent less.")

"Exposing what is mortal and unsure to all that fortune, death and danger dare, even for an eggshell. Isn't there something in that?" he asked, looking up at Mustapha Mond. "Quite apart from God-though of course God would be a reason for it. Isn't there something in living dangerously?"

"There's a great deal in it," the Controller replied. "Men and women must have their adrenals stimulated from time to time."

"What?" questioned the Savage, uncomprehending.

"It's one of the conditions of perfect health. That's why we've made the V.P.S. treatments compulsory."

"V.P.S.?"

"Violent Passion Surrogate. Regularly once a month. We flood the whole system with adrenin. It's the complete physiological equivalent of fear and rage. All the tonic effects of murdering Desdemona and being murdered by Othello, without any of the inconveniences."

"But I like the inconveniences."

"We don't," said the Controller. "We prefer to do things comfortably."

"But I don't want comfort. I want God, I want poetry, I want real danger, I want freedom, I want goodness. I want sin."

"In fact," said Mustapha Mond, "you're claiming the right to be unhappy."

"All right then," said the Savage defiantly, "I'm claiming the right to be unhappy."

"Not to mention the right to grow old and ugly and impotent; the right to have syphilis and cancer; the right to have too little to eat; the right to be lousy; the right to live in constant apprehension of what may happen to-morrow; the right to catch typhoid; the right to be tortured by unspeakable pains of every kind." There was a long silence.

"I claim them all," said the Savage at last.

Mustapha Mond shrugged his shoulders. "You're welcome," he said.