As far as dreams were concerned—well dreams are generated by the random processes of neural oscillation during the brain’s rest phases. What dreams do is cycle and recycle images and feelings, rationalisations and fears. There’s nothing special about that. It’s not the dreams that matter (chaff, mental turbulence, the rotating metal bars moving endlessly through the transparent tub of metaphorical slushy). It is what the problem-solving circuits in the mind make of the dreams. Dreams iterate and test mental schemas, discarding the maladaptive to return the adaptive to the slush to be reworked. Dreams are emotional preparations for solving problems—that is why we have evolved them, because problem-solving abilities are highly adaptive and thus strongly evolutionarily selected. Dreams intoxicate the individual out of reliance on common sense and preconception, and tempt her into the orbit of private logic. Dreams have utility.

“The rest of the materials inside your submarine must have floated—must have flown around! What did you think?”
“Some people,” Lebret confessed, “suggested poltergeists.”
“Poltergeists!” Dakkar’s huge face registered astonishment. “Are you all idiots?”
“It was a chaotic time,” said Lebret, weakly.
“Poltergeists!” repeated Dakkar, disbelievingly. “I was certain it would be scientists who responded to my message! Instead they have sent down a clutch of gullible mystics and table-rappers!” He sounded genuinely disgusted.

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She thought of the multitude.
Trillions of human beings, wrappend like a fog about their home star. The mind collapsed at the scale and the numbers. But if ethics meant anything at all, it meant not letting the largeness of the human population overwhelm our moral knowledge that life is lived individually, and that even when agglomerated into billions and trillions individual human beings deserve better han being used as tools. That the overwhelming majority of this vast mass of humanity was poor, living precariously and subsistence lives in leaky shanty bubbles, eating ghunk and drinking recycled water—this made this more, not less, true. These were the people least able to help themselves. Thery should be helped, not exploited.

The future cannot be won with the weapons of the past," insisted Dakkar. "To rise up like Spartacus will only lead to millions of ordinary people being crucified, and the Caesars—and Czars—retaining an even tighter grip on power. No, no, the future must be won for justice and equality with the weapons of the future.

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Are we in a dream?" Lebret asked. "Might we actually be dead and in some afterlife?"
"How could we test either supposition?" the scientist asked, with characteristic practical-mindedness. "What conceivable experiment could we design to falsify such a claim?

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Individually speaking, death is always a rupture, a violence. But taking a total view, death is the bell curve upon which the cosmos is balanced. Without it, nothing would work, everything would collapse, clogged and stagnant. Death is flow. It is the necessary lubrication of universal motion. It is, in itself, neither praiseworthy nor blameworthy.

She had expected to encounter death as a kind of existential depth and had been disappointed. But maybe there was a deeper truth there. Maybe profundity actually is a mode of disappointment. The rhythm of the climax—joy and despair, sex and pain—is of course the currency of life. Death can only ever be a sort of anticlimactic belatedness.