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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The figure a poem makes. It begins in delight and ends in wisdom... in a clarification of life - not necessarily a great clarification, such as sects and cults are founded on, but in a momentary stay against confusion.
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But all art is sensual and poetry particularly so. It is directly, that is, of the senses, and since the senses do not exist without an object for their employment all art is necessarily objective. It doesn't declaim or explain, it presents.
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It was no Insurrection or Rebellion, or even Civil War in any proper sense of these terms... The war... was a war between States regularly organized into two separate Federal Republics... In the beginning, and throughout the contest, the object of the 'Confederates' was to maintain the separate Sovereignty of each State, and the right of self-government, which that necessarily carries with it. The object of the 'Federals,' on the contrary, was to maintain a Centralized Sovereignty over all the States on both sides. This was the fundamental principle involved in the Conflict, which must be kept continually in mind.
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There is no need to worry about mere size. We do not necessarily respect a fat man more than a thin man. Sir Isaac Newton was very much smaller than a hippopotamus, but we do not on that account value him less.
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But all art is sensual and poetry particularly so. It is directly, that is, of the senses, and since the senses do not exist without an object for their employment all art is necessarily objective. It doesn't declaim or explain, it presents.
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The word 'good' has many meanings. For example, if a man were to shoot his grandmother at a range of five hundred yards, I should call him a good shot, but not necessarily a good man.
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The word good has many meanings. For example, if a man were to shoot his grandmother at a range of five hundred yards, I should call him a good shot, but not necessarily a good man
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'Tis beauty, so to speak, nor good talk necessarily. It's just IT. Some women will stay in a man's memory if they once walked down a street.
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The primary distinction of the artist is that he must actively cultivate that state which most men, necessarily, must avoid; the state of being alone.
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Semiotics is concerned with everything that can be taken as a sign. A sign is everything which can be taken as significantly substituting for something else. This something else does not necessarily have to exist or to actually be somewhere at the moment in which a sign stands in for it. Thus semiotics is in principle the discipline studying everything which can be used in order to lie. If something cannot be used to tell a lie, conversely it cannot be used to tell the truth; it cannot in fact be used 'to tell' at all. I think that the definition of a 'theory of the lie' should be taken as a pretty comprehensive program for a general semiotics.
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What counts is not necessarily the size of the dog in the fight - it's the size of the fight in the dog.
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People have often said to me, 'Surely when you are with the tramps they don't really accept you as one of themselves? Surely they notice that you are different--notice the difference of accent?' etc., etc. As a matter of fact, a fair proportion of tramps, well over a quarter I should say, notice nothing of the kind. To begin with, many people have no ear for accent and judge you entirely by your clothes. I was often struck by this fact when I was begging at back doors. Some people were obviously surprised by my 'educated' accent, others completely failed to notice it; I was dirty and ragged and that was all they saw. Again, tramps come from all parts of the British Isles and the variation in English accents is enormous. A tramp is used to hearing all kinds of accents among his mates, some of them so strange to him that he can hardly understand them, and a man from, say, Cardiff or Durham or Dublin does not necessarily know which of the south English accents is an 'educated' one. In any case men with 'educated' accents, though rare among tramps, are not unknown. But even when tramps are aware that you are of different origin from themselves, it does not necessarily alter their attitude. From their point of view all that matters is that you, like themselves, are 'on the bum'. And in that world it is not done to ask too many questions. You can tell people the history of your life if you choose, and most tramps do so on the smallest provocation, but you are under no compulsion to tell it and whatever story you tell will be accepted without question. Even a bishop could be at home among tramps if he wore the right clothes; and even if they knew he was a bishop it might not make any difference, provided that they also knew or believed that he was genuinely destitute. Once you are in that world and seemingly of it, it hardly matters what you have been in the past. It is a sort of world-within-a-world where everyone is equal, a small squalid democracy...
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Rock and roll doesn't necessarily mean a band. It doesn't mean a singer, and it doesn't mean a lyric, really. It's that question of trying to be immortal.
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In the world of language, or in other words in the world of art and liberal education, religion necessarily appears as mythology or as Bible.
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Christianity has operated with an unmitigated arrogance and cruelty -- necessarily, since a religion ordinarily imposes on those who have discovered the true faith the spiritual duty of liberating the infidels.
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Predictions of the future are never anything but projections of present automatic processes and procedures, that is, of occurrences that are likely to come to pass if men do not act and if nothing unexpected happens; every action, for better or worse, and every accident necessarily destroys the whole pattern in whose frame the prediction moves and where it finds its evidence.
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It does not matter how many tumbles you have in this life, so long as you do not get dirty when you tumble; it is only the people who have to stop to be washed and made clean, who must necessarily lose the race. And I can assure you that there is the greatest practical benefit in making a few failures early in life. You learn that which is of inestimable importance
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The tools of conquest do not necessarily come with bombs and explosions and fallout. There are weapons that are simply thoughts, attitudes, prejudices -- to be found in the minds of men. For the record, prejudices can kill and suspicion can destroy, and a thoughtless, frightened search for a scapegoat has a fallout all its own -- for the children and the children yet unborn. And the pity of it is that these things cannot be confined to the Twilight Zone.
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You need to get in touch with your body ... do dance, movement, learn to be supple, or be someone who's coordinated, preferably. You have to study, train, and you don't have to go to school necessarily, you can teach yourself a lot of stuff.
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But now, before that new birth take place in the spirit of man, it wants, but knows not what, craves indeterminately (who will shew us any good?) not fixing upon any particular good that is sufficient and finite, and labouring under an ignorance of the infinite, together with a disaffection thereunto. Its wants and cravings are beyond the measure of all finite good; for suppose it to have never so large a share, nay, could it grasp and engross the whole of it, an unsatisfiedness and desire of more would still remain : but that more is somewhat indeterminate and merely imaginary, an infinite nothing, an idol of fancy, a god of its own making. God it must have; but what a one he is, it misapprehends, and, wherein it rightly apprehends him, likes and loves him not, will by no means choose, desire, or take complacency in him. So that an unregenerate soul is, while it is such, necessarily doomed to be miserable. It cannot be happy in any inferior good; and in the supreme, it will not. What the real wants and just cravings of a man's spirit therefore are, is not to be understood by considering it in that state. And if the work of the new creature were perfected in it, it would want and crave no more, but would be satisfied fully, and at perfect rest.
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The revolution as we call it is not necessarily an uprising in the streets or the old business of seizing power. Though the Left has always im...
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Only reason can convince us of those three fundamental truths without a recognition of which there can be no effective liberty that what we believe is not necessarily true that what we like is not necessarily good and that all questions are open.
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I'm never one that necessarily plays their best right off the bat. It took a little while to settle into the conditions and how Rika plays, but I do feel I started to improve some things in the second set.
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I guess what I'm trying to say is, I don't think you can measure life in terms of years. I think longevity doesn't necessarily have anything to do with happiness. I mean happiness comes from facing challenges and going out on a limb and taking risks. If you're not willing to take a risk for something you really care about, you might as well be dead.
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Any language is necessarily a finite system applied with different degrees of creativity to an infinite variety of situations, and most of the words and phrases we use are prefabricated in the sense that we don't coin new ones every time we speak.
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A man should conceive of a legitimate purpose in his heart, and set out to accomplish it. He should make this purpose the centralizing point of his thoughts. It may take the form of a spiritual ideal, or it may be a worldly object, according to his nature at the time being; but whichever it is, he should steadily focus his thought forces upon the object which he has set before him. He should make this purpose his supreme duty, and should devote himself to its attainment, not allowing his thoughts to wander away into ephemeral fancies, longings, and imaginings. This is the royal road to self-control and true concentration of thought. Even if he fails again and again to accomplish his purpose (as he necessarily must until weakness is overcome), the strength of character gained will be the measure of his true success, and this will form a new starting point for future power and triumph.
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Tolerance is the positive and cordial effort to understand another's beliefs, practices, and habits without necessarily sharing or accepting them.
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Every writer is necessarily a critic -- that is, each sentence is a skeleton accompanied by enormous activity of rejection; and each selection is governed by general principles concerning truth, force, beauty, and so on. The critic that is in every fabulist is like the iceberg -- nine-tenths of him is under water.
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The interval between the decay of the old and the formation and establishment of the new constitutes a period of transition which must always necessarily be one of uncertainty, confusion, error, and wild and fierce fanaticism.
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