That the whole free people of any nation ought to be exercised to arms, not only the example of our ancestors, as appears by the acts of parliament made in both kingdoms to that purpose, and that of the wisest governments among the ancients; but the advantage of choosing out of great numbers, seems clearly to demonstrate. For in countries where husbandry, trade, manufactures, and other mechanical arts are carried on, even in time of war, the impediments of men are so many and so various, that unless the whole people be exercised, no considerable numbers of men can be drawn out, without disturbing those employments, which are the vitals of the political body. Besides, that upon great defeats, and under extreme calamities, from which no government was ever exempted, every nation stands in need of all the people, as the ancients sometimes did of their slaves. And I cannot see why arms should be denied to any man who is not a slave, since they are the only true badges of liberty; and ought never, but in times of utmost necessity, to be put into the hands of mercenaries or slaves: neither can I understand why any man that has arms should not be taught the use of them.
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If then a practical end must be assigned to a University course, I say it is that of training good members of society. Its art is the art of social life, and its end is fitness for the world. It neither confines its views to particular professions on the one hand, nor creates heroes or inspires genius on the other. Works indeed of genius fall under no art; heroic minds come under no rule; a University is not a birthplace of poets or of immortal authors, of founders of schools, leaders of colonies, or conquerors of nations. It does not promise a generation of Aristotles or Newtons, of Napoleons or Washingtons, of Raphaels or Shakespeares, though such miracles of nature it has before now contained within its precincts. Nor is it content on the other hand with forming the critic or the experimentalist, the economist or the engineer, though such too it includes within its scope. But a University training is the great ordinary means to an great but ordinary end; it aims at raising the intellectual tone of society, at cultivating the public mind, at purifying the national taste, at supplying true principles to popular enthusiasm and fixed aims to popular aspiration, at giving enlargement and sobriety to the ideas of the age, at facilitating the exercise of political power, and refining the intercourse of private life. It is the education which gives a man a clear conscious view of his own opinions and judgments, a truth in developing them, an eloquence in expressing them, and a force in urging them.
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No, no, go not to Lethe, neither twist / Wolf 's-bane, tight-rooted, for its poisonous wine.
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Who has seen the wind? Neither you nor I but when the trees bow down their heads, the wind is passing by.
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Neither evil tongues, rash judgments, nor the sneers of selfish men, nor greetings where no kindness is, nor all the dreary intercourse of daily life, shall ever prevail against us.
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A slumber did my spirit seal;/ I had no human fears:/ She seemed a thing that could not feel/ The touch of earthly years. No motion has she now, no force;/ She neither hears nor sees;/ Rolled round in earth's diurnal course. . .
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Remember, that if thou marry for beauty, thou bindest thyself all thy life for that which perchance will neither last nor please thee one year; and when thou hast it, it will be to thee of no price at all; for the desire dieth when it is attained, and the affection perisheth when it is satisfied.
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Happiness is neither virtue nor pleasure nor this thing nor that but simply growth, We are happy when we are growing.
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English is a crazy language. There is no egg in eggplant nor ham in hamburger; neither apple nor pine in pineapple. English muffins weren't invented in England or French fries in France. Sweetmeats are candies while sweetbreads, which aren't sweet, are meat.
We take English for granted. But if we explore its paradoxes, we find that quicksand can work slowly, boxing rings are square and a guinea pig is neither from Guinea nor is it a pig. And why is it that writers write but fingers don't fing, grocers don't groce and hammers don't ham? If the plural of tooth is teeth, why isn't the plural of booth beeth? One goose, 2 geese. So one moose, 2 meese? If you have a bunch of odds and ends and get rid of all but one of them, what do you call it?
If teachers taught, why didn't preachers praught? If a vegetarian eats vegetables, what does a humanitarian eat? Sometimes I think all the English speakers should be committed to an asylum for the verbally insane. In what language do people recite at a play and play at a recital? Ship by truck and send cargo by ship? Have noses that run and feet that smell? How can a slim chance and a fat chance be the same, while a wise man and a wise guy are opposites?
Have you noticed that we talk about certain things only when they are absent? Have you ever seen a horsefull carriage or a strapfull gown? Met a sung hero or experienced requited love? Have you ever run into someone who was combobulated, gruntled, ruly or peccable? And where are all those people who ARE spring chickens or who would actually hurt a fly?
You have to marvel at the unique lunacy of a language in which your house can burn up as it burns down, in which you fill in a form by filling it out and in which an alarm goes off by going on.
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The change of mind I am talking about involves not just a change of knowledge, but also a change of attitude toward our essential ignorance, a change in our bearing in the face of mystery. The principle of ecology, if we will take it to heart, should keep us aware that our lives depend on other lives and upon processes and energies in an interlocking system that, though we can destroy it, we can neither fully understand nor fully control. And our great dangerousness is that, locked in our selfish and myopic economies, we have been willing to change or destroy far beyond our power to understand.
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Well I am certainly wiser than this man. It is only too likely that neither of us has any knowledge to boast of; but he thinks that he knows something which he does not know, whereas I am quite conscious of my ignorance. At any rate it seems that I am wiser than he is to this small extent, that I do not think that I know what I do not know.
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In bestowing charity, the main consideration: should be to help those who will help themselves; to provide part of the means by which those who desire to improve may do so; to give those who desire to rise the aids by which they may rise; to assist, but rarely or never to do all. Neither the individual nor the race is improved by almsgiving. Those worthy of assistance, except in rare cases, seldom require assistance. The really valuable men of the race never do, except in case of accident or sudden change. Every one has, of course, cases of individuals brought to his own knowledge where temporary assistance can do genuine good, and these he will not overlook. But the amount which can be wisely given by the individual for individuals is necessarily limited by his lack of knowledge of the circumstances connected with each. He is the only true reformer who is as care ful and as anxious not to aid the unworthy as he is to aid the worthy, and, perhaps, even more so, for in almsgiving more injury is probably done by rewarding vice than by relieving virtue. The rich man is thus almost restricted to following the examples of...others, who know that the best means of benefiting the community is to place within its reach the ladders upon which the aspiring can rise: free libraries, parks, and means of recreation, by which men are helped in body and mind; works of art, certain to give pleasure and improve the public taste; and public institutions of various kinds, which will improve the general condition of the people; in this manner returning their surplus wealth to the mass of their fellows in the forms best calculated to do them lasting good.
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Remember, that if thou marry for beauty, thou bindest thyself all thy life for that which perchance will neither last nor please thee one year and when thou hast it, it will be to thee of no price at all for the desire dieth when it is attained, and the affection perisheth when it is satisfied.
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The heroes of the world community are not those who withdraw when difficulties ensue, not those who can envision neither the prospect of success nor the consequence of failure -- but those who stand the heat of battle, the fight for world peace through the United Nations.
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Perhaps our supercilious disgust with existence is a cover for a secret disgust with ourselves; we have botched and bungled our lives, and we cast the blame upon the environment or the world, which have no tongues to utter a defense. The mature man accepts the natural limitations of life; he does not expect Providence to be prejudiced in his favor; he does not ask for loaded dice to play the game of life. He knows, with Carlyle, that there is no sense in vilifying the sun because it will not light our cigars. And perhaps, if we are clever enough to help it, the sun will even do that; and this vast neutral cosmos may turn out to be a pleasant place enough if we bring a little sunshine of our own to help it out. In truth, the world is neither with us or against us; it is but raw material in our hands, and can be heaven or hell according to what we are.
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Wisdom lies neither in fixity nor in change, but in the dialectic between the two.
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When I was a small boy growing up in Kansas, a friend of mine and I went fishing and as we sat there in the warmth of a summer afternoon on a riverbank we talked about what we wanted to do when we grew up. I told him that I wanted to be a real major-league baseball player, a genuine professional like Honus Wagner. My friend said that he'd like to be President of the United States. Neither of us got our wish.
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Where there is charity and wisdom, there is neither fear nor ignorance. Where there is patience and humility, there is neither anger nor vexation. Where there is poverty and joy, there is neither greed nor avarice. Where there is peace and meditation, there is neither anxiety nor doubt.
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When I was a boy growimg up in Kansas, a friend of mine and I went fishing and as we sat there in the warmth of a summer afternoon we talked about what we wanted to do when we grew up. I told him I wanted to be a real major league baseball player, a genuine professional like Honus Wagner. My friend said that he'd like to be president of the United States. Neither of us got our wish.
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It is not the critic that counts not the man who points out how the strong man stumbles or the doer of deeds could have them better. The credit belongs to the man who is actually in the Arena, whose face is marred by dust and sweat and blood who strives valiantly who errs and comes short again and again, because there is no effort without error and shortcoming but he who does actually strive to do the deed who knows the great devotion who spends himself in a worthy cause, who at the best, knows in the end the triumph of high achievement, and who at the worst, if he fails while daring greatly, knows that his place shall never be with those cold and timid souls, who know neither victory nor defeat.
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The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood, who knows the great enthusiasms, the great devotions, and spends himself in a worthy cause who at best, if he wins, knows the thrills of high achievement, and, if he fails, at least fails daring greatly, so that his place shall never be with those cold and timid souls who know neither victory nor defeat.
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Nothing more completely baffles one who is full of trick and duplicity than straigthforward and simple integrity in another. A knave would rather quarrel with a brother knave than with a fool, but he would rather avoid a quarrel with one honest man than with both. He can combat a fool by management and address, and he can conquer a knave by temptations. But the honest man is neither to be bamboozled nor bribed.
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Children are guilty of unpardonable rudeness when they spit in the face of a companion; neither are they excusable who spit from windows or on walls or furniture.
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The feat of superbly imitating a muscle, as Michelangelo did, or a face, as Raphael did, created neither progress nor a hierarchy in art. Because these artists of the sixteenth century imitated human forms, they were not superior to the artists of the high periods of Egyptian, Chaldean, Indochinese, Roman, and Gothic art who interpreted and stylized form but did not imitate it.
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Desire, even in its wildest tantrums, can neither persuade me it is love nor stop me from wishing it were.
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It is not the critic who counts, not the man who points out how the strong man stumbles or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood, who strives valiantly, who errs and comes up short again and again. Because there is no effort without error and shortcomings, he who knows the great devotion, who spends himself in a worthy cause, who at the best knows in the end the high achievement of triumph and who at worst, if he fails while daring greatly, knows his place shall never be with those timid and cold souls who know neither victory nor defeat'.
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The society which scorns excellence in plumbing as a humble activity and tolerates shoddiness in philosophy because it is an exalted activity will have neither good plumbing nor good philosophy: neither its pipes nor its theories will hold water.
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'If'
If you can keep your head when all about you Are losing theirs and blaming it on you; If you can trust yourself when all men doubt you, But make allowance for their doubting too: If you can wait and not be tired by waiting, Or, being lied about, don't deal in lies, Or being hated don't give way to hating, And yet don't look too good, nor talk too wise;
If you can dream---and not make dreams your master; If you can think---and not make thoughts your aim, If you can meet with Triumph and Disaster And treat those two impostors just the same: If you can bear to hear the truth you've spoken Twisted by knaves to make a trap for fools, Or watch the things you gave your life to, broken, And stoop and build'em up with worn-out tools;
If you can make one heap of all your winnings And risk it on one turn of pitch-and-toss, And lose, and start again at your beginnings, And never breathe a word about your loss: If you can force your heart and nerve and sinew To serve your turn long after they are gone, And so hold on when there is nothing in you Except the Will which says to them: 'Hold on!'
If you can talk with crowds and keep your virtue, Or walk with Kings---nor lose the common touch, If neither foes nor loving friends can hurt you, If all men count with you, but none too much: If you can fill the unforgiving minute With sixty seconds' worth of distance run, Yours is the Earth and everything that's in it, And---which is more---you'll be a Man, my son!
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Is it better to be the lover or the loved one? Neither, if your cholesterol is over six hundred. By love, of course, I refer to romantic love -- the love between man and woman, rather than between mother and child, or a boy and his dog, or two headwaiters.
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Cowardice asks the question - is it safe?
Expediency asks the question - is it politic?
Vanity asks the question - is it popular?
But conscience asks the question - is it right?
And there comes a time when one must take a position that is neither safe, nor politic, nor popular; but one must take it because it is right.
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