Vakar vakarā biju tik pārgurusi, ka aizgāju gulēt jau pirms desmitiem, kādas pusstundas laikā arī aizmigu, vienu reizi pamodos ap četriem, apmēram uz divām minūtēm, nākamo reizi pamodos astoņos no rīta, kad man zvanīja modinātājs, un ar visai lielu piespiešanos piecēlos deviņos. Tas viss par astoņām stundām un to, kā cilvēki izgulētos, ja ietu gulēt jau pirms pusnakts, ir pilnīgs murgs un nedarbojas visiem. Parasti, kad mēģinu iet gulēt pirms pusnakts vai pat ap pusnkati, es vispār stundām ilgi nevaru aizmigt, šoreiz es tiešām biju iztērējusi visus spēkus palikt nomodā, jo vismaz trīs naktis šajā nedēļā nebiju gulējusi vairāk par 3-4 stundām.

(es varu ilgi būt nomodā un tad ilgi gulēt, es nevaru būt nomodā divreiz ilgāk, nekā gulēt, jo man tas tāpat izvēršas tā, ka es guļu varbūt sestdaļu no diennakts, mans ideālais ritms ir dzīvot 16 h un gulēt vismaz 11 h - tad es varu izdarīt maksimāli daudz un justies normāli, un brīvdienās es tā arī dzīvoju, nu, jā, un pēc tam, pēc tam - ir ļoti slikti. Un man nav izdevies ieviest citu ritmu jau desmit gadus, tā kā šaubos, ka tas varētu jebkad notikt.

Un runājot par dienudusām, kas it kā var palīdzēt - manā dabiskajā diennakts ritmā nekāda diendusa nav vajadzīga (es tādu negulēju pat bērnudārzā, tb - gulēju nomodā un garlaikojos), tad, kad es sāku aizrauties ar diendusām, jau ir skaidrs, ka viss ritms ir nojaukts un sačakarēts, jo patiesībā man gribas nevis diendusu, bet iet gulēt pavisam, jo es vienmēr noguļu par ilgu, mostos šausmīgi vainīga, tāpat neatpūtusies, un vēl paiet ilgs laiks, kamēr es spēju sākt kaut ko darīt.

(..) law, morality and religion are three ways of controlling human conduct which in different types of society supplement one another, and are combined, in different ways. For the law there are legal sanctions, for morality there are the sanctions of public opinion and of conscience, for religion there are religious sanctions. A single wrongful deed may fall under three or two sanctions. Blasphemy and sacrilege and are sins so subject to religious sanctions, but they may also sometimes be punished by law as crimes. In our own society murder is immoral; it is also a crime punishable by death; and it is also a sin against God, so that the murderer after his sudden exit from his life at the hands of the executioner, must face an eternity of torment in the fires of Hell.
Legal sanctions may be brought in to action in instances where there is no question of morality or immorality, and the same is true about religious sanctions. It is held by the Fathers or doctors of the Christian churches that an upright and virtuous life devoted to good works will not save a man from Hell unless he has attained grace by accepting as true the specific doctrines taught by church.

(A. R. Radcliffe-Brown "Structure and Function in Primitive Society: Essays and Addresses")

I suggest to you that what makes and keeps a man a social animal is not some herd instinct, but the sense of dependence in the innumerable forms that it takes. The process of socialisation begins on the first day of an infant's life and it has to learn that it both can and must depend on its parents. From them it has comfort and succour; but it must submit also to their control. What I am calling the sense of dependence always has these two sides. We can face life and its chances and difficulties with confidence when we know that there are powers, forces and events on which we can rely, but we must submit to the control of our conduct by rules which are imposed. The entirely asocial individual would be one who thought that he could be completely independent, relying only on himself, asking for no help and recognising no duties.

(A. R. Radcliffe-Brown "Structure and Function in Primitive Society: Essays and Addresses")