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.
|
Wisdom and spirit of the Universe Thou soul is the eternity of thought That giv'st to forms and images a breath And everlasting motion Not in vain By day or star-light thus from by first dawn Of childhood didst thou intertwine for me The passions that build up our human soul, Not with the mean and vulgar works of man, But with high objects, with enduring things, With life and nature, purifying thus The elements of feeling and of thought, And sanctifying, by such discipline Both pain and fear, until we recognize A grandeur in the beatings of the heart.
|
Oh! Pilot! 'tis a fearful night, There's danger on the deep, I'll come and pace the deck with thee, I do not dare to sleep. Go down, the sailor cried, go down, This is no place for thee; Fear not! but trust in Providence, Wherever thou mayst be. Ah! Pilot, dangers often met We all are apt to slight, And thou hast known these raging waves But to subdue their might. It is not apathy, he cried, That gives this strength to me, Fear not but trust in Providence, Wherever thou mayst be. On such a night the sea engulphed My father's lifeless form; My only brother's boat went down In just so wild a storm; And such, perhaps, may be my fate, But still I say to thee, Fear not but trust in Providence, Wherever thou mayst be.
|
Another kind of love and compassion is not based on something appearing beautiful or nice, but based on the fact that the other person, just like oneself, wants happiness and does not want suffering and indeed has every right to be happy and to overcome suffering. On such a basis, we feel a sense of responsibility, a sense of closeness toward that being. That is true compassion. This is because the compassion is based on reason, notjust on emotional feeling. As a consequence, it does not matter what the other's attitude is, whether negative, or positive. What matters is that it is a human being, a sentient being that has the experience of pain and pleasure. There is no reason not to feel compassion so long as it is a sentient being.
|
The indescribable innocence and beneficence of Nature,—of sun and wind and rain, of summer and winter,—such health, such cheer, they affor...
|
I am here because there is no refuge, Finally, from myself, Until I confront myself in the eyes And hearts of others, I am running. Until I suffer them to share my secrets, I have no safety from them. Afraid to be known, I can know neither myself Nor any others; I will be alone. Where else but on this common ground, Can I find such a mirror? Here, together, I can at last appear Clearly to myself, Not as the giant of my dreams, Not the dwarf of my fears, But as a person, part of a whole, With my share in its purpose. In this ground, I can take root and grow. Not alone anymore, as in death, But alive, to my self and to others.
|
Existence, as we know it, is full of sorrow. To mention only one minor point every man is a condemned criminal, only he does not know the date of his execution. This is unpleasant for every man. Consequently every man does everything possible to postpone the date, and would sacrifice anything that he has if he could reverse the sentence. Practically all religions and all philosophies have started thus crudely, by promising their adherents some such reward as immortality. No religion has failed hitherto by not promising enough the present breaking up of all religions is due to the fact that people have asked to see the securities. Men have even renounced the important material advantages which a well-organized religion may confer upon a State, rather than acquiesce in fraud or falsehood, or even in any system which, if not proved guilty, is at least unable to demonstrate its innocence. Being more or less bankrupt, the best thing that we can do is to attack the problem afresh without preconceived ideas. Let us begin by doubting every statement. Let us find a way of subjecting every statement to the test of experiment. Is there any truth at all in the claims of various religions Let us examine the question.
|
Look to this day For it is life, the very life of life. For yesterday is but a dream And tomorrow is only a vision But today well lived makes every yesterday a dream of happiness And tomorrow a vision of hope. Look well, therefore, to this day Such is the salutation of the dawn.
|
Dear Signore Direttore,
Now I am a-tella you a story wot I was a-treated at your hotella.
I am a-comma from Roma as tourist to London an stay as a-younga cristan man at your hotella.
When I comma in my room I see there is no shit in my bed - how can I sleep whit no shit i my bed? So I calla down to the receptione and tella: 'I wanta shit'. They tella me: 'Go to toilet'. I say: 'No,no I wanta shit in my bed'. They say: 'You better not shit in your bed, you sonna-wa-bitch'. What is sonna-wa-bitch?
I go down for breakfast into restorante. I order bacon and egga and two pissis of toast. I getta only one piss of toast. I tella waitress, and point at toast: 'I wanta piss'. She tella me: 'Go to toilet'. I say: 'I wata piss on my plate'. She then say to me: 'You'd bloody not piss on the plate, you sonna-wa-bitch'.
That is the second person who do not even know me calla me 'sonna-wa-bitch', an why is your staff replying 'Go to toilet', is that a modern tella? I do no understand, Please tella me!
Later I go for dinner in your restorante. Spoon and knife is laid out, but no fock. I tella waitress: 'I wanta fock'. And she tella me: 'Sure, everyone wanta fock'. I say: 'No,no you dont understanda me, I wanta fock on the table'. She tella me: So you sonna-wa-bitch wanta fock on the table? Get your ass out of here!
How comma this cristian hotel tella the guest in such bad manner?
So I go to receptioneand ask for bill, I no wanta stay in this hotel no more. When I have paid the a-billa the portier say to me: 'Thank you and piss on you'. I say: 'Piss on you too, you sonna-wa-bitch, I go back to Italy'.
Direttore, I never gonna stay in your hotella no more, you sonna-wa-bitch.
Sincerely
Dicci Elgre
|
Five senses; an incurably abstract intellect; a haphazardly selective memory; a set of preconceptions and assumptions so numerous that I can never examine more than minority of them - never become conscious of them all. How much of total reality can such an apparatus let through?
|
It is not merely the likeness which is precious... but the association and the sense of nearness involved in the thing... the fact of the very shadow of the person lying there fixed forever! It is the very sanctification of portraits I think -- and it is not at all monstrous in me to say that I would rather have such a memorial of one I dearly loved, than the noblest Artist's work ever produced.
|
I would say it was the coffin of a midget Or a square baby Were there not such a din in it.
|
His ignorance was as remarkable as his knowledge. Of contemporary literature, philosophy and politics he appeared to know next to nothing. Upon my quoting Thomas Carlyle, he inquired in the naivest way who he might be and what he had done. My surprise reached a climax, however, when I found incidentally that he was ignorant of the Copernican Theory and of the composition of the Solar System. That any civilized human being in this nineteenth century should not be aware that the earth travelled round the sun appeared to me to be such an extraordinary fact that I could hardly realize it. You appear to be astonished, he said, smiling at my expression of surprise. Now that I do know it I shall do my best to forget it. To forget it! You see, he explained, I consider that a man's brain originally is like a little empty attic, and you have to stock it with such furniture as you choose. A fool takes in all the lumber of every sort that he comes across, so that the knowledge which might be useful to him gets crowded out, or at best is jumbled up with a lot of other things, so that he has a difficulty in laying his hands upon it. Now the skillful workman is very careful indeed as to what he takes into his brain-attic. He will have nothing but the tools which may help him in doing his work, but of these he has a large assortment, and all in the most perfect order. It is a mistake to think that that little room has elastic walls and can distend to any extent. Depend upon it there comes a time when for every addition of knowledge you forget something that you knew before. It is of the highest importance, therefore, not to have useless facts elbowing out the useful ones. But the Solar System! I protested. What the deuce is it to me? he interrupted impatiently: you say that we go round the sun. If we went round the moon it would not make a pennyworth of difference to me or to my work.
|
(1) Do not let your children make toys out of flies/butterflies or birds. Such behavior results in injury to living creatures, but also it arouses in young hearts an impulse to cruelty and murder. Stories illustrative of the commandments: (2) The wife of a soldier named Fan was tuberculous and close to death. She was ordered to eat the brains of 100 sparrows as a remedy. When she saw the birds in the cage, she sighed and said: 'Must it be that 100 living creatures are to be killed that I may be healed? I would rather die than permit them to suffer.' She opened the cage and allowed them to fly away. Afterwards she recovered from her illness. (3) Tsao-Pin lived in a ruined house. His children begged him to have it repaired. He answered: 'In the cold winter the cracks in the walls and the space between the tiles and between the stones provide a shelter and a refuge to all kinds of living creatures. We should not endanger their lives.' (4) Wu-Tang used to take his son hunting with him. One day they came upon a stag that was playing with its young one. Tang took an arrow and killed the young one. The frightened stag ran off with a cry of anguish. When Tang concealed himself the stag returned and licked the wounds of its fawn. Tang again drew his bow and killed it. He then saw another stag and sent an arrow towards it, but the arrow was deflected and pierced his son. Tang threw his bow away and tearfully embraced his dead son, when he heard a voice from the air: 'Tang, the stag loved its fawn as much as you loved your son.' (5) Meng-tse praises King Suan of Tsi because of his compassion in freeing an ox that was to be sacrificed at the dedication of some bells. Such a sentiment, he says, should suffice to make one king of the world. Monastic Taoism & Kan-Ying-P'ien. From the commandments for monks: (1st): Thou shalt kill no living thing nor do injury to its life. (2nd): Thou shalt not consume as food the flesh and blood of any living creature. (34th): Thou shall not strike or whip domestic animals. (35th): Thou shall not intentionally crush insects and ants with thy foot. (36th): Thou shalt not play with hooks and arrows for thine own amusement. (37th): Thou shalt not climb into trees to remove nests and to destroy the eggs. (63rd): Thou shalt not catch birds and quadrupeds with snares and nets. (64th): Thou shalt not frighten and scare away birds that are brooding on their nests. (68th): Thou shalt not dig up during the winter months animals hibernating in the earth. (112th): Thou shalt not pour hot water on the ground in order to exterminate insects and ants.
|
The stage is a concrete physical place which asks to be filled, and to be given its own concrete language to speak. I say that this concrete language, intended for the senses and independent of speech, has first to satisfy the senses, that there is a poetry of the senses as there is a poetry of language, and that this concrete physical language to which I refer is truly theatrical only to the degree that the thoughts it expresses are beyond the reach of the spoken language. These thoughts are what words cannot express and which, far more than words, would find their ideal expression in the concrete physical language of the stage. It consists of everything that occupies the stage, everything that can be manifested and expressed materially on a stage and that is addressed first of all to the senses instead of being addressed primarily to the mind as is the language of words...creating beneath language a subterranean current of impressions, correspondences, and analogies. This poetry of language, poetry in space will be resolved precisely in the domain which does not belong strictly to words...Means of expression utilizable on the stage, such as music, dance, plastic art, pantomime, mimicry, gesticulation, intonation, architecture, lighting, and scenery...The physical possibilities of the stage offers, in order to substitute, for fixed forms of art, living and intimidating forms by which the sense of old ceremonial magic can find a new reality in the theater; to the degree that they yield to what might be called the physical temptation of the stage. Each of these means has its own intrinsic poetry.
|
Be men, or be more than men. Be steady to your purposes and firm as a rock. This ice is not made of such stuff as your hearts may be; it is mutable and cannot withstand you if you say that it shall not.
|
I've also always been fascinated by weddings... those surreal performances where the audience plays an integral part -- the joy, the sadness, the passion... all unfolding firstly in a house where God is served and ultimately in a house where beer is served... the knife inserted ritually into the virginal white cake to reveal the dark fruity interior... that ugly pagan concept of the father handing over his daughter to her new master... the mothers crying because they're losing a daughter, the page boys crying because they have to wear such stupid clothes... those embarrassing speeches and drunken uncles on the dance floor...
|
Oh, oh, you will be sorry for that word! Give back my book and take my kiss instead. Was it my enemy or my friend I heard, What a big book for such a little head! Come, I will show you now my newest hat, And you may watch me purse my mouth and prink! Oh, I shall love you still, and all of that. I never again shall tell you what I think. I shall be sweet and crafty, soft and sly; You will not catch me reading any more: I shall be called a wife to pattern by; And some day when you knock and push the door, Some sane day, not too bright and not too stormy, I shall be gone, and you may whistle for me.
|
The poet is born with the capacity of arranging words in such a way that something of the quality of the graces and inspirations he has received can make itself felt to other human beings in the white spaces, so to speak, between the lines of his verse. This is a great and precious gift; but if the poet remains content with his gift, if he persists in worshipping the beauty in art and nature without going on to make himself capable, through selflessness, of apprehending Beauty as it is in the divine Ground, then he is only an idolater.
|
Where, after all, do universal human rights begin? In small places, close to home—so close and so small that they cannot be seen on any map of the world. Yet they are the world of the individual person: The neighbourhood he lives in; the school or college he attends; the factory, farm or office where he works. Such are the places where every man, woman and child seeks equal justice, equal opportunity, equal dignity without discrimination. Unless these rights have meaning there, they have little meaning anywhere. Without concerted citizen action to uphold them close to home, we shall look in vain for progress in the larger world.
|
There is no such uncertainty as a sure thing.
|
Socrates: Would this habit of eating animals not require that we slaughter animals that we knew as individuals, and in whose eyes we could gaze and see ourselves reflected, only a few hours before our meal? Glaucon: This habit would require that of us. Socrates: Wouldn't this [knowledge of our role in turning a being into a thing] hinder us in achieving happiness? Glaucon: It could so hinder us in our quest for happiness. Socrates: And, if we pursue this way of living, will we not have need to visit the doctor more often? Glaucon: We would have such need. Socrates: If we pursue our habit of eating animals, and if our neighbor follows a similar path, will we not have need to go to war against our neighbor to secure greater pasturage, because ours will not be enough to sustain us, and our neighbor will have a similar need to wage war on us for the same reason? Glaucon: We would be so compelled. Socrates: Would not these facts prevent us from achieving happiness, and therefore the conditions necessary to the building of a just society, if we pursue a desire to eat animals? Glaucon: Yes, they would so prevent us.
|
Mutual forgiveness of each vice. Such are the Gates of Paradise.
|
We were eighteen and had begun to love life and the world; and we had to shoot it to pieces. The first bomb, the first explosion, burst in our hearts. We are cut off from activity, from striving, from progress. We believe in such things no longer, we believe in the war.
|
Such is the remorseless progression of human society, shedding lives and souls as it goes on its way. It is an ocean into which men sink who have been cast out by the law and consigned, with help most cruelly withheld, to moral death. The sea is the pitiless social darkness into which the penal system casts those it has condemned, an unfathomable waste of misery. The human soul, lost in those depths, may become a corpse. Who shall revive it?
|
Sunshine is delicious, rain is refreshing, wind braces us up, snow is exhilarating; there is really no such thing as bad weather, only different kinds of good weather.
Nature
|
It is God who lets the wild apples grow, to satisfy the hungry. He showed her a wild apple-tree, with the boughs bending under the weight of the fruit. Here she took her midday meal, placing props under the boughs, and then went into the darkest part of the forest. There it was so still that she could hear her own footsteps, as well as the rustling of every dry leaf which bent under her feet. Not one bird was to be seen, not one ray of sunlight could find its way through the great dark boughs of the trees; the lofty trunks stood so close together that when she looked before her it appeared as though she were surrounded by sets of palings one behind the other. O, here was solitude such as she had never before known!
|
The war, therefore, if we judge it by the standards of previous wars, is merely an imposture. It is like the battles between certain ruminant animals whose horns are set at such an angle that they are incapable of hurting one another. But though it is unreal it is not meaningless. It eats up the surplus of consumable goods, and it helps to preserve the special mental atmosphere that a hierarchical society needs. War, it will be seen, is now a purely internal affair. In the past, the ruling groups of all countries, although they might recognize their common interest and therefore limit the destructiveness of war, did fight against one another, and the victor always plundered the vanquished. In our own day they are not fighting against one another at all. The war is waged by each ruling group against its own subjects, and the object of the war is not to make or prevent conquests of territory, but to keep the structure of society intact. The very word 'war', therefore, has become misleading. It would probably be accurate to say that by becoming continuous war has ceased to exist. The peculiar pressure that it exerted on human beings between the Neolithic Age and the early twentieth century has disappeared and been replaced by something quite different. The effect would be much the same if the three super-states, instead of fighting one another, should agree to live in perpetual peace, each inviolate within its own boundaries. For in that case each would still be a self-contained universe, freed for ever from the sobering influence of external danger. A peace that was truly permanent would be the same as a permanent war. This
|
For example, there is a species of butterfly, a night-moth, in which the females are much less common than the males. The moths breed exactly like all animals, the male fertilizes the female and the female lays the eggs. Now, if you take a female night moth----many naturalists have tried this experiment---the male moths will visit this female at night and they will come from hours away. From hours away! Just think! From a distance of several miles all these males sense the only female in the region. One looks for an explanation for this phenomenon but it is not easy. You must assume that they have a sense of smell of some sort like a hunting dog that can pick up and follow a semmingly imperceptible scent. Do you see? Nature abounds with such inexplicable things. But my argument is: if the female moths were as abundant as the males, the latter would not have such a highly developed sense of smell. They've acquired it only because they had to train themseleves to to have it. If a person were to concentrate all his will power on a certain end, then he would achieve it. That's all. And that also answers your question. Examine a person closely enough and you know more about him than he does himself.
|
Historians desiring to write the actions of men, ought to set down the simple truth, and not say anything for love or hatred; also to choose such an opportunity for writing as it may be lawful to think what they will, and write what they think, which is a rare happiness of the time.
|