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anger. His diapers were about to fall off. “Mine!” he said in a high, ringing voice. “Mine sun!” “It is not yours,” the one-eyed woman said with the mildness of utter certainty. “Nothing is yours. It is to use. It is to share. If you will not share it, you cannot use it.” And she picked the knobby baby up with gentle inexorable hands and set him aside, out of the square of sunlight.

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The fat baby sat staring, indifferent. The knobby one shook all over, screamed, “Mine sun!” and burst into tears of rage. The father picked him up and held him. “There, now, Shev,” he said. “Come on, you know you can’t have things. What’s wrong with you?” His voice was soft, and shook as if he also was not far from tears. The thin, long, light child in his arms wept passionately.

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You shall not go down twice to the same river, nor can you go home again. That he knew; indeed it was the basis of his view of the world. Yet from that acceptance of transience he evolved his vast theory, wherein what is most changeable is shown to be fullest of eternity, and your relationship to the river, and the river’s relationship to you and to itself, turns out to be at once more complex and more reassuring than a mere lack of identity. You can go home again, the General Temporal Theory asserts, so long as you understand that home is a place where you have never been.

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Shevek saw that he had touched in these men an impersonal animosity that went very deep. Apparently they, like the tables on the ship, contained a woman, a suppressed, silenced, bestialized woman, a fury in a cage. He had no right to tease them. They knew no relation but possession. They were possessed.

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“It is the only initiative I acknowledge,”

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Laia Asieo Odo

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To be whole is to be part; true voyage is return.

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The light of his world filled his empty hands.

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They think if people can possess enough things they will be content to live in prison.

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To break a promise is to deny the reality of the past; therefore it is to deny the hope of a real future.

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Odo wrote: “A child free from the guilt of ownership and the burden of economic

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competition will grow up with the will to do what needs doing and the capacity for joy in doing it. It is useless work that darkens the heart. The delight of the nursing mother, of the scholar, of the successful hunter, of the good cook, of the skillful maker, of anyone doing needed work and doing it well—this durable joy is perhaps the deepest source of human affection, and of sociality as a whole.”

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‘May you get reborn on Anarres!’

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I’ll tell you what was wrong. I was pregnant. Pregnant women have no ethics. Only the most primitive kind of sacrifice impulse.

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For her as for him, there was no end. There was process: process was all.

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You could go in a promising direction or you could go wrong, but you did not set out with the expectation of ever stopping anywhere. All responsibilities, all commitments thus understood took on substance and duration.

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They are a very strange people, the Hainish; older than any of us; infinitely generous. They are altruists. They are moved by a guilt we don’t even understand, despite all our crimes. They are moved in all they do, I think, by the past, their endless past.

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Free your mind of the idea of deserving, the idea of earning, and you will begin to be able to think.”

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The sunlights differ, but there is only one darkness.

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Ernest Callenbach’s Ecotopia, Samuel R. Delany’s Triton,

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Edward Bellamy’s Looking Backward:

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inspired by the work of American pacifist/anarchist/reformer Paul Goodman.

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Laia Odo, the founder of Odonianism. Le Guin later wrote a remarkable story about her entitled “The Day Before the Revolution.”

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The title of the novel may be a reference to Fyodor Dostoyevsky’s much less sympathetic work about Russian anarchists, The Possessed, also known in English as The Devils.

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What quality in the captain did Odo call “the creation of pseudo-species”?

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(illustrated in Who Killed Roger Rabbit?) has it that the automobile manufacturers and petroleum companies conspired to destroy the old trolleys.

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Note that there is no wedding. Anarchists generally reject the idea that the state should play any role in formalizing relationships.

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“To break a promise is to deny the reality of the past; therefore it is to deny the hope of a real future.”

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http://www.wsu.edu/∼brians/science_fiction/dispossessed.html.