Affordable Fashion Quotes

The arts are not just a nice thing to have or to do if there is free time or if one can afford it. Rather, paintings and poetry, music and fashion, design and dialogue, they all define who we are as a people and provide an account of our history for the next generation.

Never forget that the most essential fashion accessories, the ones no woman can afford to do without, come from within. A generous heart, a spontaneous smile, and eyes that sparkle with delight can be part of any woman's signature look once she awakens to her authentic beauty.

I measure every Grief I meet With narrow, probing, Eyes; I wonder if It weighs like Mine, Or has an Easier size. I wonder if They bore it long, Or did it just begin? I could not tell the Date of Mine, It feels so old a pain. I wonder if it hurts to live, And if They have to try, And whether, could They choose between, It would not be, to die. I note that Some -- gone patient long -- At length, renew their smile. An imitation of a Light That has so little Oil. I wonder if when Years have piled, Some Thousands -- on the Harm Of early hurt -- if such a lapse Could give them any Balm; Or would they go on aching still Through Centuries above, Enlightened to a larger Pain By Contrast with the Love. The Grieved are many, I am told; The reason deeper lies, -- Death is but one and comes but once, And only nails the eyes. There's Grief of Want and Grief of Cold, -- A sort they call "Despair"; There's Banishment from native Eyes, In sight of Native Air. And though I may not guess the kind Correctly, yet to me A piercing Comfort it affords In passing Calvary, To note the fashions of the Cross, And how they're mostly worn, Still fascinated to presume That Some are like My Own.

My motto for fashion: If you can’t afford to make an elegant statement, make a ridiculous one.

The seventeenth of March. In other words, spring. Desmond, people who think themselves smart, I mean those in the height of fashion, women or men - can they afford to wait any longer before buying their spring wardrobes?

It was an odd situation. For a century and a half, men got rid of their own hair, which was perfectly comfortable, and instead covered their heads with something foreign and uncomfortable. Very often it was actually their own hair made into a wig. People who couldn't afford wigs tried to make their hair look like a wig.

And this, too, affords no small occasion for anxieties - if you are bent on assuming a pose and never reveal yourself to anyone frankly, in the fashion of many who live a false life that is all made up for show; for it is torturous to be constantly watching oneself and be fearful of being caught out of our usual role. And we are never free from concern if we think that every time anyone looks at us he is always taking-our measure; for many things happen that strip off our pretence against our will, and, though all this attention to self is successful, yet the life of those who live under a mask cannot be happy and without anxiety. But how much pleasure there is in simplicity that is pure, in itself unadorned, and veils no part of its character!{PlainDealer+} Yet even such a life as this does run some risk of scorn, if everything lies open to everybody; for there are those who disdain whatever has become too familiar. But neither does virtue run any risk of being despised when she is brought close to the eyes, and it is better to be scorned by reason of simplicity than tortured by perpetual pretence.

My name is Nick Gautier and this is the story of my life. First off, get the name right. It’s pronounced Go-shay not Go-tee-ay or Goat-chay (that has an extra H in it and as my mom says we’re so poor we couldn’t afford the extra letter). I’m not some fancy French fashion designer. I’m just a regular kid… well as regular as someone with a stripper for a mother and a career felon for a father can be.

The ten billion animals that are killed every year for meat and the virulent consequences of contemporary animal agricultural practices remain conspicuously absent from public discourse. How often have you seen media exposés on the violent treatment of farm animals and the corrupt practices of carnistic industry? Compare this with the amount of coverage afforded fluctuating gas prices or Hollywood fashion blunders. Most of us are more outraged over having to pay five cents more for a gallon of gas than over the fact that billions of animals, millions of humans, and the entire ecosystem are systematically exploited by an industry that profits from such gratuitous violence. And most of us know more about what the stars wore to the Oscars than we do about the animals we eat.

Our whole culture is based on the appetite for buying, on the idea of a mutually favorable exchange. Modern man's happiness consists in the thrill of looking at the shop windows, and in buying all that he can afford to buy, either for cash or on installments. He (or she) looks at people in a similar way. For the man an attractive girl—and for the woman an attractive man—are the prizes they are after. 'Attractive' usually means a nice package of qualities which are popular and sought after on the personality market. What specifically makes a person attractive depends on the fashion of the time, physically as well as mentally. During the twenties, a drinking and smoking girl, tough and sexy, was attractive; today the fashion demands more domesticity and coyness. At the end of the nineteenth and the beginning of this century, a man had to be aggressive and ambitious—today he has to be social and tolerant—in order to be an attractive 'package'. At any rate, the sense of falling in love develops usually only with regard to such human commodities as are within reach of one's own possibilities for exchange. I am out for a bargain; the object should be desirable from the standpoint of its social value, and at the same time should want me, considering my overt and hidden assets and potentialities. Two persons thus fall in love when they feel they have found the best object available on the market, considering the limitations of their own exchange values. Often, as in buying real estate, the hidden potentialities which can be developed play a considerable role in this bargain. In a culture in which the marketing orientation prevails, and in which material success is the outstanding value, there is little reason to be surprised that human love relations follow the same pattern of exchange which governs the commodity and the labor market.

It is no wonder than narcissists – both men and women – are chauvinistic and conservative. They depend to such an extent on the opinions of people around them that, with time, they are transformed into ultra-sensitive seismographs of public opinion, barometers of prevailing fads and fashions, and guardians of conformity. The narcissist cannot afford to seriously alienate his "constituency", those people who reflect his False Self back to him. The very functioning of the narcissist's ego depends on the goodwill and the collaboration of his human environment.

and if a rainy morning deprived them of other enjoyments, they were still resolute in meeting in defiance of wet and dirt, and shut themselves up, to read novels together. Yes, novels; for I will not adopt that ungenerous and impolitic custom so common with novel–writers, of degrading by their contemptuous censure the very performances, to the number of which they are themselves adding — joining with their greatest enemies in bestowing the harshest epithets on such works, and scarcely ever permitting them to be read by their own heroine, who, if she accidentally take up a novel, is sure to turn over its insipid pages with disgust. Alas! If the heroine of one novel be not patronized by the heroine of another, from whom can she expect protection and regard? I cannot approve of it. Let us leave it to the reviewers to abuse such effusions of fancy at their leisure, and over every new novel to talk in threadbare strains of the trash with which the press now groans. Let us not desert one another; we are an injured body. Although our productions have afforded more extensive and unaffected pleasure than those of any other literary corporation in the world, no species of composition has been so much decried. From pride, ignorance, or fashion, our foes are almost as many as our readers. And while the abilities of the nine–hundredth abridger of the History of England, or of the man who collects and publishes in a volume some dozen lines of Milton, Pope, and Prior, with a paper from the Spectator, and a chapter from Sterne, are eulogized by a thousand pens — there seems almost a general wish of decrying the capacity and undervaluing the labour of the novelist, and of slighting the performances which have only genius, wit, and taste to recommend them. “I am no novel–reader — I seldom look into novels — Do not imagine that I often read novels — It is really very well for a novel.” Such is the common cant. “And what are you reading, Miss — ?” “Oh! It is only a novel!” replies the young lady, while she lays down her book with affected indifference, or momentary shame. “It is only Cecilia, or Camilla, or Belinda”; or, in short, only some work in which the greatest powers of the mind are displayed, in which the most thorough knowledge of human nature, the happiest delineation of its varieties, the liveliest effusions of wit and humour, are conveyed to the world in the best–chosen language. Now, had the same young lady been engaged with a volume of the Spectator, instead of such a work, how proudly would she have produced the book, and told its name; though the chances must be against her being occupied by any part of that voluminous publication, of which either the matter or manner would not disgust a young person of taste: the substance of its papers so often consisting in the statement of improbable circumstances, unnatural characters, and topics of conversation which no longer concern anyone living; and their language, too, frequently so coarse as to give no very favourable idea of the age that could endure it.

The hangover of regret comes hard and fast. The anger floods out. It wasn’t just memories Z protected me from. It was always myself. Always the overcompensating pride of a street dog who can’t bear to be laughed at, so he buys nice suits, drains his account on fashionable flats, yaps at monsters, gambles with people who can afford to lose.

But in the nineteenth century, with the rise of the middle class, it became fashionable for a man to be able to afford a wife who was too weak to work. It was a status symbol, an advertisement of wealth, for a man to have a wife who not only didn’t but couldn’t contribute to the household income. “Delicate” and “fragile” became feminine virtues.

I loved Prada. I proudly considered myself a Prada whore, albeit one who couldn’t afford it.

It might be instructive to try seeing things from the perspective of, say, a God-fearing hard-working rural-Midwestern military vet. It's not that hard. Imaging gazing through his eyes at the world of MTV and the content of video games, at the gross sexualization of children's fashions, at Janet Jackson flashing her aureole on what's supposed to be a holy day. Imagine you're him having to explain to your youngest what oral sex is and what it's got to do with a US president. Ads for penis enlargers and HOT WET SLUTS are popping up out of nowhere on your family's computer. Your kids' school is teaching them WWII and Vietnam in terms of Japanese internment and the horrors of My Lai. Homosexuals are demanding holy matrimony; your doctor's moving away because he can't afford the lawsuit insurance; illegal aliens want driver's licenses; Hollywood elites are bashing America and making millions from it; the president's ridiculed for reading his Bible; priests are diddling kids left and right. Shit, the country's been directly attacked, and people aren't supporting our commander in chief.

Every summer we strung the old hammock between two hearty apple trees that tempered summer’s humidity with the thick shade that they poured on those that lingered beneath them. And I would swing for hours, listlessly adrift in the quiet refuge that they afforded me. And yet, while I slept wrapped in the solace of their sanctuary they were busy fashioning sweeping canopies full of apples of the sweetest sort. And in my busyness, had I not paused under their canopies all I would see are the apples that fed by body, but I would have missed the solace that fed my soul.

And Mallow laughed joyously. "You've missed, Sutt, missed as badly as the Commdor himself. You've missed everything, and understood nothing. The Empire has always been a realm of colossal resources. They've calculated everything in planets, in stellar systems, in whole sectors of the Galaxy. Their generators are gigantic because they thought in gigantic fashion. "But we,—we, our little Foundation, our single world almost without metallic resources,—have had to work with brute economy. Our generators have had to be the size of our thumb, because it was all the metal we could afford. We had to develop new techniques and new methods,—techniques and methods the Empire can't follow because they have degenerated past the stage where they can make any vital scientific advance. "With all their nuclear shields, large enough to protect a ship, a city, an entire world; hey could never build one to protect a single man. To supply light and heat to a city, they have motors six stories high,—I saw them—where ours could fit into this room. And when I told one of their nuclear specialists that a lead container the size of a walnut contained a nuclear generator, he almost choked with indignation on the spot. "Why, they don't even understand their own colossi any longer. The machines work from generation to generation automatically and the caretakers are a hereditary caste who would be helpless if a single D-tube in all that vast structure burnt out. "The whole war is a battle between these two systems; between the Empire and the Foundation; between the big and the little. To seize control of a world, they bribe with immense ships that can make war, but lack all economic significance. We, on the other hand, bribe with little things, useless in war, but vital to prosperity and profits. "A king, or a Commdor, will take the ships and even make war. Arbitrary rulers throughout history have bartered their subjects' welfare for what they consider honor, and glory, and conquest. But it's still the little things in life that count—and Asper Argo won't stand up against the economic depression that will sweep all Korell in two or three years.

Oaks, which represent strength and endurance, have long been linked with the Druids. Rowan trees afford protection. Hardy holly that can survive harsh winters symbolizes courage. Poplars represent death and rebirth. Willows are associated with intuition; divining rods are often fashioned from their flexible branches.

When women ask me what I do for a living, I’m going to tell them I earn money the old-fashioned way. Then I’ll go on to explain that I somehow managed to get my name added to an African Charity list, and generous Americans donate eight dollars a month so that I can afford to feed myself, but that I spend it all on my new Twitter blue check.

1) Leopardskin is always a neutral. 2) You can get away with nearly anything if you wear the thing with black opaque tights and boots. 3) Contrary to popular opinion, a belt is often not a good friend to a lady. Indeed, in many circumstances, it acts merely as a visual aid to help the onlooker settle the question: "Which half is fatter - the bottom or the top?" 4) Bright red is a neutral. 5) Sellotape is NOT strong enough to mend a hole in the crotch of a pair of tights. 6) You should NOT buy an outfit if you have to strike a sexy pose in the changing-room mirror to make it look good. On the other hand, if you immediately start dancing the minute you put it on, buy it, however much it costs: unless it's lots, in which case, you can't, so don't. Fashion magazines will NEVER say, "Actually, don't buy it if you can't afford it." Neither will your friends. I am probably the only person who will EVER say it to you. You're welcome.

A bunch of Latinas at Pitzer College decided to let white girls know that they shouldn’t wear hoops anymore, because that’s appropriating a style.... I’ve never worn hoop earrings for the purpose of “feeling ethnic,” nor have I ever associated hoop earrings with a certain culture. They’ve always been an accessory I like. It’s really as simple as that....I can’t wear hoops because I didn’t “create the culture as a coping mechanism for marginalization”? I can’t wear hoops because I’m not a feminist? I can’t wear hoops because some Latinas can’t afford it? I can’t wear hoops because I refuse to buy into your hypersensitive BS?....Does anyone else realize how completely ridiculous that sounds?

Every thing must have a beginning, to speak in Sanchean phrase; and that beginning must be linked to something that went before. The Hindus give the world an elephant to support it, but they make the elephant stand upon a tortoise. Invention, it must be humbly admitted, does not consist in creating out of void, but out of chaos; the material must, in the first place, be afforded: it can give form to dark, shapeless substances, but cannot bring into being the substance itself. In all matters of discovery and invention, even of those that appertain to the imagination, we are continually reminded of the story of Columbus and his egg. Invention consists in the capacity of seizing on the capabilities of a subject; and in power of moulding and fashioning ideas suggested to it.

Or is it the opposite-that the US has moved so far and so fast toward cultural permissiveness that we've reached a kind of apsidal point? It might be instructive to try seeing things from the perspective of, say, a God-fearing hard-working rural-Midwestern military vet. It's not that hard. Imagine gazing through his eyes at the world of MTV and the content of video games, at the gross sexualization of children's fashions, at Janet Jackson flashing her aureole on what's supposed to be a holy day. Imagine you're him having to explain to your youngest what oral sex is and what it's got to do with a US president. Ads for penis enlargers and Hot Wet Sluts are popping up out of nowhere on your family's computer. Your kids' school is teaching them WWII and Vietnam in terms of Japanese internment and the horrors of My Lai. Homosexuals are demanding holy matrimony; your doctor's moving away because he can't afford the lawsuit insurance; illegal aliens want driver's licenses; Hollywood elites are bashing America and making millions from it; the president's ridiculed for reading his Bible; priests are diddling kids left and right. Shit, the country's been directly attacked, and people aren't supporting our commander in chief. Assume for a moment that it's not silly to see things this man's way. What cogent, compelling, relevant message can the center and left offer him? Can we bear to admit that we've actually helped set him up to hear "We 're better than they are" not as twisted and scary but as refreshing and redemptive and true? If so, then now what?

Soon after World War II, a tired-looking woman entered a store and asked the owner for enough food to make a Christmas dinner for her children. When he inquired how much she could afford, she answered, “My husband was killed in the war. Truthfully, I have nothing to offer but a little prayer.” The man was not very sentimental, for a grocery store cannot be run like a breadline. So he said, “Write your prayer on a paper.” To his surprise she plucked a little folded note out of her pocket and handed it to him, saying, “I already did that.” As the grocer took the paper, an idea struck him. Without even reading the prayer, he put it on the weight side of his old-fashioned scales, saying, “We shall see how much food this is worth.” To his surprise, the scale would not go down when he put a loaf of bread on the other side. To his even greater astonishment, it would not balance when he added many more items. Finally he blurted out, “Well, that’s all the scales will hold anyway. Here’s a bag. You’ll have to put them in yourself. I’m busy.” With a tearful “thank you,” the lady went happily on her way. The grocer later found that the mechanism of the scales was out of order, but as the years passed, he often wondered if that really was the answer to what had occurred. Why did the woman have the prayer already written to satisfy his unpremeditated demands? Why did she come at exactly the time the mechanism was broken? Frequently he looked at that slip of paper upon which the woman’s prayer was written, for amazingly enough, it read, “Please, dear Lord, give us this day our daily bread!” —Henry Bosch

Only from their authors themselves can we receive philoso phical thoughts ; therefore whoever feels himself drawn to philosophy must himself seek out its immortal teachers in the still sanctuary of their works. The principal chapters of any one of these true philosophers will afford a thousand times more insight into their doctrines than the heavy and distorted accounts of them that everyday men produce, who are still for the most part deeply en tangled in the fashionable philosophy of the time, or in the sentiments of their own minds. But it is astonish ing how decidedly the public seizes by preference on these expositions at second-hand. It seems really as if elective affinities were at work here, by virtue of which the common nature is drawn to its like, and therefore will rather hear what a great man has said from one of its own kind. Perhaps this rests on the same principle as that of mutual instruction, according to which children learn best from children.

The fashionable person is regarded with mingled feelings of approval and envy; we envy him as an individual, but approve him as a member of a set or group. [...] The moment we envy an object or a person, we are no longer absolutely excluded from it; some relation or other has been established — between both the same psychic content now exists — although in entirely different categories and forms of sensations. This quiet personal usurpation of the envied property contains a kind of antidote, which occasionally counter-acts the evil effects of this feeling of envy. The contents of fashion afford an especially good chance for the development of this conciliatory shade of envy, which also gives to the envied person a better conscience because of his satisfaction over his good fortune. [...] From all this we see that fashion furnishes an ideal field for individuals with dependent natures, whose self-consciousness, however, requires a certain amount of prominence, attention, and singularity.

I hear news every day, and those ordinary rumors of war, plagues, fires, inundations, thefts, murders, massacres, meteors, comets, spectrums, prodigies, apparitions, of towns taken, cities besieged in France, Germany, Turkey, Persia, Poland, etc., daily musters and preparations, and such like, which these tempestuous times afford, battles fought, so many men slain, monomachies, shipwrecks, piracies, and sea-fights, peace, leagues, strategems, and fresh alarms. […] Thus I daily hear, and such like, both private and public news. Amidst the gallantry and misery of the world; jollity, pride, perplexities, and cares, simplicity and villany; subtlety, knavery, candour and integrity, mutually mixed and offering themselves, I rub on in a private life; as I have still lived, so I now continue, as I was content from the first, left to a solitary life, and mine own domestick discontents: saving that sometimes, not to tell a lie, as Diogenes went into the city, and Democritus to the haven, to see fashions,I did for my recreation now and then walk abroad, lookinto the world, and could not choose but make some little observation, not so wise an observer as a plain rehearser, not as they did to scoff or laugh at all, but with a mixed passion.

I lift my voice against these audacious practices and these infamous fashions, and I pray that you who have daughters in Zion will save them, if you can, from following these obscene fashions, that if followed, will destroy the last vestige of true womanly modesty, and reduce them to the level of the courtesans on the streets of Paris, from whence these debasing fashions come. They are the lowest and most degraded specimens of womankind, who have yielded their bodies to crime and their souls to death, if not to perdition, and are devoid of modesty and the sense of shame. We cannot afford to let our women follow such as these or to adopt the cursed fashions they set. . . . I suppose I shall incur the censure and displeasure of many in saying these things, but I do not care what the world has to say, what men say, nor what women say, in relation to these things. In my sight the present day fashions are abominable, suggestive of evil, calculated to arouse base passion and lust, and to engender lasciviousness, in the hearts of those who follow the fashions, and of those who tolerate them. Why? Because women are imitating the very customs of a class of women who have resorted to that means to aid them to sell their souls. It is infamous, and I hope the daughters of Zion will not descend to these pernicious ways, customs and fashions, for they are demoralizing and damnable in their effect.

Inside the Galleria it was dark and dank, with fountains and foliage unchanged from the 1980s. I instantly knew it—an old friend—despite having never stepped foot inside, and the loneliness that had been haunting me all day lifted in an instant. Even though I was two thousand miles from it, I was home. I had just moved from Philly, and I didn’t know a soul. My new life was feeling so empty, I needed cheap stuff to fill it up, and there was something particularly alluring that drew me to the Galleria that day—a store I had heard about that was becoming ubiquitous in Los Angeles, popping up faster than a rash of Starbucks in the cityscape. It was a fast-fashion empire to rule them all—pitch-perfect knockoffs of designer styles on an endlessly rotating trend carousel that changed out daily. If you couldn’t afford a Murakami Louis Vuitton monogram bag or the Miu Miu pleated micro mini, you could pacify yourself with their bogus cousins for a fraction of the price, and not feel bad tossing them when the trends shifted in a month or two. I spotted the store’s golden logo overhead. Forever 21. The name alone was pure poetry written in the California sand. Forever 21—like the spirit of a roller-skating bikini girl riding into the Venice Beach dusk. Forever 21—like Madonna, like Angelyne—faces and bodies sculpted into youthful approximations of their aging corporal forms. Forever 21—the true spirit of Los Angeles. I felt it enter me, I was possessed.

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Much more than skeleton, it is flash, I mean the carrion flesh, which disturb and alarm us – and which alleviates us as well. The Buddhists monks gladly frequented charnel houses: where corner desire more surely and emancipate oneself from it? The horrible being a path of liberation in every period of fervor and inwardness, our remains have enjoyed great favor. In the Middle Ages, a man made a regimen of salvation, he believed energetically: the corpse was in fashion. Faith was vigorous than, invincible; it cherished the livid and the fetid, it knew the profits to be derived from corruption and gruesomeness. Today, an edulcorated religion adheres only to „nice” hallucinations, to Evolution and to Progress. It is not such a religion which might afford us the modern equivalent of the dense macabre. „Let a man who aspires to nirvana act so that nothing is dear to him”, we read in a Buddhist text. It is enough to consider these specters, to meditate on the fate of the flash which adhered to them, in order to understand the urgency of detachment. There is no ascesis in the double rumination on the flesh and on the skeleton, on the dreadful decrepitude of the one and the futile permanence of the other. It is a good exercise to sever ourselves now and then from our face, from our skin, to lay aside this deceptive sheathe, then to discard – if only for a moment – that layer of grease which keeps us from discerning what is fundamental in ourselves. Once exercise is over, we are freer and more alone, almost invulnerable. In other to vanquish attachments and the disadvantages which derive from them, we should have to contemplate the ultimate nudity of a human being, force our eyes to pierce his entrails and all the rest, wallow in the horror of his secretions, in his physiology of an imminent corpse. This vision would not be morbid but methodical, a controlled obsession, particularly salutary in ordeals. The skeleton incites us to serenity; the cadaver to renunciation. In the sermon of futility which both of them preach to us happiness is identified with the destruction of our bounds. To have scanted no detail of such a teaching and even so to come to terms with simulacra! Blessed was the age when solitaries could plumb their depths without seeming obsessed, deranged. Their imbalance was not assigned a negative coefficient, as is the case for us. They would sacrifice ten, twenty years, a whole life, for a foreboding, for a flash of the absolute. The word „depth” has a meaning only in connection with epochs when the monk was considered as the noblest human exemplar. No one will gain – say the fact that he is in the process of disappearing. For centuries, he has done no more than survive himself. To whom would he address himself, in a universe which calls him a „parasite”? In Tibet, the last country where monks still mattered, they have been ruled out. Yet is was a rare consolation to think that thousands of thousands of hermits could be meditating there, today, on the themes of the prajnaparamita. Even if it had only odious aspects, monasticism would still be worth more than any other ideal. Now more then ever, we should build monasteries … for those who believe in everything and for those who believe in nothing. Where to escape? There no longer exist a single place where we can professionally execrate this world.

The reasonable man adapts himself to the world; the unreasonable one persists in trying to adapt the world to himself. Therefore all progress depends on the unreasonable man.” George Bernard Shaw On a cool fall evening in 2008, four students set out to revolutionize an industry. Buried in loans, they had lost and broken eyeglasses and were outraged at how much it cost to replace them. One of them had been wearing the same damaged pair for five years: He was using a paper clip to bind the frames together. Even after his prescription changed twice, he refused to pay for pricey new lenses. Luxottica, the 800-pound gorilla of the industry, controlled more than 80 percent of the eyewear market. To make glasses more affordable, the students would need to topple a giant. Having recently watched Zappos transform footwear by selling shoes online, they wondered if they could do the same with eyewear. When they casually mentioned their idea to friends, time and again they were blasted with scorching criticism. No one would ever buy glasses over the internet, their friends insisted. People had to try them on first. Sure, Zappos had pulled the concept off with shoes, but there was a reason it hadn’t happened with eyewear. “If this were a good idea,” they heard repeatedly, “someone would have done it already.” None of the students had a background in e-commerce and technology, let alone in retail, fashion, or apparel. Despite being told their idea was crazy, they walked away from lucrative job offers to start a company. They would sell eyeglasses that normally cost $500 in a store for $95 online, donating a pair to someone in the developing world with every purchase. The business depended on a functioning website. Without one, it would be impossible for customers to view or buy their products. After scrambling to pull a website together, they finally managed to get it online at 4 A.M. on the day before the launch in February 2010. They called the company Warby Parker, combining the names of two characters created by the novelist Jack Kerouac, who inspired them to break free from the shackles of social pressure and embark on their adventure. They admired his rebellious spirit, infusing it into their culture. And it paid off. The students expected to sell a pair or two of glasses per day. But when GQ called them “the Netflix of eyewear,” they hit their target for the entire first year in less than a month, selling out so fast that they had to put twenty thousand customers on a waiting list. It took them nine months to stock enough inventory to meet the demand. Fast forward to 2015, when Fast Company released a list of the world’s most innovative companies. Warby Parker didn’t just make the list—they came in first. The three previous winners were creative giants Google, Nike, and Apple, all with over fifty thousand employees. Warby Parker’s scrappy startup, a new kid on the block, had a staff of just five hundred. In the span of five years, the four friends built one of the most fashionable brands on the planet and donated over a million pairs of glasses to people in need. The company cleared $100 million in annual revenues and was valued at over $1 billion. Back in 2009, one of the founders pitched the company to me, offering me the chance to invest in Warby Parker. I declined. It was the worst financial decision I’ve ever made, and I needed to understand where I went wrong.

Miss Matfield was now busy rummaging in her handbag, and all she said was “Curse!” rather like a villain in an old-fashioned melodrama. It is only these strictly modern young ladies, who live their own life by pounding a typewriter all day and then retiring to tiny bed-sitting rooms in clubs, these beings who are supposed to be the inheritors of the earth, who can afford to talk like villains in old-fashioned melodramas.

Developing a business depends on many factors. But you should basically understand the exchange between value. In other words, you must provide value to receive equal value. If you look at single people, you can see that they can’t provide any value – they don’t smile, dress, talk or behave in a way that makes others want to spend time, much less a life, with them. Relationships and Business are not much different. In a business, people know that appearance and the way you talk to a costumer is as important as the value of your product, and that’s why brands sell, even when their products have no quality. For example, in shopping malls you can see shops packed with people buying clothes that have no value and will be ruined or out of fashion very soon, because the brand is selling an image, not quality anymore. China, on the other hand, managed to compete in the world markets by reducing price over quality, and is now paying the price of a very bad reputation, as most people don’t trust Chinese brands anymore. This is already impacting the economy, so I don’t know what will happen in the next years. It’s all in the hands of the politicians and the internationalization of the companies. And yet, I just said this to explain the relation between value and product. But here’s another example. I tried to share what I know about Learning with Teachers, Parents and Psychologists, and nobody cared. Besides, what I earned in helping children with learning disabilities was a very low payment, and I had to quit that as I couldn’t afford to pay an apartment and daily expenses with such job. However, there are people making thousands of dollars with drugs that have no effect, toilets for cats and pet-rocks. In other words, is never about what the world needs but what the world wants.

Developing a business depends on many factors. But you should basically understand the exchange between value. In other words, you must provide value to receive equal value. If you look at most singles, you can see that they can’t provide any value – they often don’t smile, dress, talk or behave in a way that makes others want to spend time, much less a lifetime, with them. Relationships and businesses are not much different. In a business, people know that appearance and the way you talk to a costumer is as important as the value of your product, and that’s why brands sell, even when their products have no quality. For example, in shopping malls you can see shops packed with people buying clothes that have no value and will be ruined or out of fashion very soon, because the brand is selling an image, not quality anymore. China, on the other hand, managed to compete in the world market by reducing price over quality, and is now paying the cost of a very bad reputation, as most people don’t trust Chinese brands anymore. This is already impacting the economy, so I don’t know what will happen in the next years. It is all in the hands of the politicians and the internationalization of the companies. And yet, I just said this to explain the relation between value and product. But here’s another example: I tried to share what I know about learning with teachers, parents and psychologists, and nobody cared. Besides, what I earned in helping children with learning disabilities was a very low payment, and I had to quit that as I couldn’t afford to pay an apartment and daily expenses with such job. However, there are people making thousands of dollars with drugs that have no effect, toilets for cats and pet-rocks. In other words, it is never about what the world needs but what the world wants.

Working was a matter of pride and we did it because we wanted to, not because we had to. During our infrequent breaks, the reward was going to the small store we called a “geedunk.” Getting to it required a climb up the long ladder or wooden stairs from the dock area. The geedunk was owned by Ma & Pa McCloud and, although it wasn’t anything to write home about, it was a safe haven for underclassmen and had everything from lobster rolls to hot dogs and hamburgers. Having an old-fashioned soda fountain, some tables and booths, it was a place where we could sit and shoot the breeze, without being hassled by the upperclassmen. Although the Academy fed us well, I was at an age when I was always hungry and if I got some slack time from Bo’sun Haskell or Bill Cooms, and had the money, I’d climb the back ladder for some chow. Sometimes I’d even be able to afford a lobster roll, but they were few and far between. I always tried to stretch the break into at least twenty minutes. Our respite never seemed long enough, but just by looking at my hands you could tell that the work was hard and the day was long. Finally, when the working day was behind us, we usually just dragged ourselves back up the steep hill, forgetting the idea of marching in formation. Time was always a factor, so it was imperative that I get cleaned up and into the uniform of the day before the chow line closed.

Developing a business depends on many factors. But you should basically understand the exchange between value. In other words, you must provide value to receive equal value. If you look at single people, you can see that they can’t provide any value – they don’t smile, dress, talk or behave in a way that makes others want to spend time, much less a life, with them. Relationships and Business are not much different. In a business, people know that appearance and the way you talk to a costumer is as important as the value of your product, and that’s why brands sell, even when their products have no quality. For example, in shopping malls you can see shops packed with people buying clothes that have no value and will be ruined or out of fashion very soon, because the brand is selling an image, not quality anymore. China, on the other hand, managed to compete in the world markets by reducing price over quality, and is now paying the price of a very bad reputation, as most people don’t trust Chinese brands anymore. This is already impacting the economy, so I don’t know what will happen in the next years. It’s all in the hands of the politicians and the internationalization of the companies. Actually, that’s why this Chinese government sends its companies to other countries. And yet, I just said this to explain the relation between value and product. But here’s another. I tried to share what I know about Learning with Teachers, Parents and Psychologists, and nobody cared. Besides, what I earned in helping children with learning disabilities was a very low payment, and I had to quit that as I couldn’t afford to pay an apartment and daily expenses with such job. However, there are people making thousands of dollars with drugs that have no effect, toilets for cats and pet-rocks. In other words, is never about what the world needs but what the world wants.

Quant was the first designer to design for her generation—and she was great at it. She didn’t care about making money; she wanted to create innovative, fun, affordable fashions for women, so everyone from typists to royalty dropped by her shop.

the swinging pendulum of HUMAN WILL, which decides our fate. God does not choose for us, or compel our love — we are free to fashion out our own futures; but in making our final choice we cannot afford to waste one moment of our precious, unreturning time. MARIE CORELLI.

lanes. The mill wheel on the horizon turning its daily grind as chimneys breathed tendrils of smoke into the Wiltshire sky and smartly attired gentlemen played cricket on the Barley Field. Nothing now. Not even the distant din of agricultural equipment ploughing the fields. Just silence. Heavy. Oppressive. I glimpsed something then, a quick movement at the very edge of my field of vision. There were enough trees in the churchyard; it might easily have been a branch stirring on the wind . . . I looked to the great elm tree at the far end of the churchyard and saw, in the shadow cast by its overhanging branches, an ornate memorial stone fashioned from smooth white marble in the shape of a lamb. On either side of the lamb were two stone urns. Something told me there was only one family in Imber who could have afforded such a monument. With weather-worn angels looming on all sides of me, I crossed the churchyard to examine the impressive monument, and wasn’t surprised to find I was right. IN LOVING MEMORY OF PIERRE HOWISON HARTWELL APRIL 1925 – OCTOBER 1930

Thirty years later, at the end of Huddleston’s career, formal portraits of the dead were no longer fashionable. The very idea was labeled morbid and ghoulish in the determinedly cheerful post-war, post-Depression boom times. Miraculous antibiotics had just been introduced, vaccines protected the young from the diseases that had decimated earlier child populations. Birth and death had been shuttled behind hospital screens to be dealt with by white-gowned professionals. For the first time in human history people could afford the luxury of declaring death to be in bad taste.

That dress there, not one woman in a hundred in this mall could fit into it or afford it. But the dresses aren’t supposed to be sold. They’re designed to be shown at fashion shows that will make women imagine they’re acquiring some similar essence of glamor by paying a ten- or twenty-fold markup for the brand’s handbags, which are fancy vaginas or wombs only women are allowed to carry, which they then stuff with the brand’s overpriced fragrances as a substitute for the human pheromones they washed away in their morning showers.

Masstige, the blend of mass and prestige, is now cool. It’s been called the democratization of fashion, which is true in a sense—it’s great that the work of talented designers is able to reach a larger audience, and that customers are able to buy into that dream at affordable prices. Still, the overwhelming enthusiasm for masstige reminds me of the concept of “poptimism,” usually applied to music criticism. Once, only “authentic,” non-manufactured songs were considered worthy of critical discourse. Now, there’s an enthusiasm for top 40 hits, which is a welcome turn of events, but sometimes overshoots the mark and becomes a blanket endorsement of anything popular. More fashion, even if it’s more affordable and widely available, isn’t always an unqualified win for democracy.

For decades, Green activists have been attacking our sources of energy. Every single one has been demonized. Coal, which liberated mankind from the Malthusian trap, gave us manufacturing, railroads, and steamships; more than doubled our life expectancy; and saved almost all of us from having to be dirt farmers. Oil, which substantially replaced coal in the 20th century, made airplanes and the private automobile possible, along with the rest of the modern world. And, starting in the 1960s and ’70s, hydropower, nuclear fission, and even natural gas have come under the guns of the activists. The currently fashionable “renewables,” such as wind and solar power, have largely escaped the attacks. Battery-powered electric cars are the darlings of the Greens. But this is because they are simply not capable of providing anywhere near the energy or range that civilization depends on at a price it can afford. Should any of these, or other new forms of energy, prove actually usable on a large scale, they would be attacked just as viciously as fracking for natural gas, which cuts CO2 emissions in half, and nuclear power, which would eliminate them entirely.

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I don't think we can afford to emulate the beauty editors of fashion magazines, airbrushing out blemishes and hawking a political ideal in which progressive people have no acne, no stupid remarks.

I cannot allow you to burn the candle at both ends, Emmaline,” St. Just scolded. “Either we find you some assistance in the kitchen, or we get you some more rest. You look exhausted, and Douglas agrees, so it’s a bona fide fact. I’m going to take Winnie out with me tomorrow morning, and you’re going to sleep in.” “Sleep in,” Emmie said, the way some women might have said “a dozen new bonnets” or “chocolate” or “twenty thousand a year.” “It isn’t a baking day tomorrow,” the earl went on. “Winnie has acquainted me with every detail of her schedule, and baking isn’t on for tomorrow. So you will rest?” “I will sleep in,” Emmie said as they reached her room and pushed her door open. He preceded her into the darkened chamber and lit several candles while she watched. “You will go directly to bed,” he admonished. “No languishing in the arms of Mr. Darcy or whatever it is you read to soothe you into slumber.” She listened to him lecturing as she drifted around the room in slow, random motion. “Emmie?” He set the candles down and frowned at her. “What is amiss?” “Nothing.” But her voice quavered just the least little bit as she sat on her bed. “I’m just tired. My thanks for a pleasant evening.” He went to the bed and paused, frowning down at her mightily. He let out a gusty exhalation, then drew her to feet and wrapped his arms around her. “We will both be relieved when your damned menses have arrived.” For an instant, she was stiff and resisting against him, but then she drew in a shuddery breath, nodded silently, and laid her cheek on his chest. He held her, stroking her hair with one hand, keeping her anchored to him with the other, and the warmth and solid strength of him left her feeling more tired but in some fashion relieved, as well. Winnie would thrive in his care. Thrive in ways Emmie could never have afforded. “There is no crime, Emmie, in seeking a little comfort betimes. Being grown up doesn’t mean we can’t need the occasional embrace or hand to hold.” She nodded again and let her arms steal around his waist. Slowly, she gave in to what he offered, letting him support more and more of her weight. His hand drifted from her hair to her back, and when he swept his palm over her shoulder blades in a slow, circular caress, she sighed and rubbed her cheek against him. She could have stood there all night, so peaceful and right did it feel to be in his arms. His scent was enveloping her, his body warming hers. “Thank you,” she said, mustering a smile when he stepped back. “And good night, good knight.” He must have comprehended her play on words, because he returned her smile, kissed her forehead and her cheek, and withdrew. She

The dressmakers have just arrived from Shylon; they are coming here to display their goods.’ ‘Really, that’s lovely.’ ‘I was wondering if I could have some money, please.’ ‘What’s the point in having your own money if you’re just going to spend mine?’ ‘Yeah, but the amount of dresses I’m planning to buy, I might not have enough.’ ‘Then buy an amount you can afford.’ Ratilla responded bearing an expression of incredulity. ‘Oh Rat.’ Tizi said as she pouted, conjuring a mournful expression. ‘I just want to look pretty, what will they say if the wife of the Imperial Chancellor is clothed in rags? I’m only trying to play my part as the wife of the great Ratilla.’ Tizi said, her eyes full of misery, as Ratilla shook his head and chuckled.

If you’re looking for good Mexican food in Vegas, you go to the Arts District. Jonesing for stupidly overpriced jeans or a rhine- stone T-shirt? The Fashion Show Mall has you covered. How about some quiet contemplation over that lost trust fund? Lake Mead’s your man. Maybe getting stabbed, shot, or beaten to death is your thing, so head on up to North Vegas. But, if you’re looking for a snapshot of city history, a reasonably affordable libation, and the rare sensation of getting squeezed through a kaleidoscope’s poop chute, then you can’t beat Fremont.

I never saw my mu'allmi again. All the golden eggs have been sold, but I am very grateful and thankful to the man who laid them! Those valuable eggs afforded me the opportunity to attend college, where I earned a terminal degree in fashion. I later became a known fashion designer. Thank you, Ramiz, for laying a dozen of these eggs for me.

The common law … is no longer simple or straightforward. Instead it is complicated, often obscure and usually costly, so it can be utilized for the most part only by the rapacious men who have devised it to keep title to wealth and property and to maintain power. Poor men cannot afford it and so find themselves condemned by it. Rich men, on the other hand, cannot afford to be without it and, indeed, use the law to avoid justice. ... the haves will fashion the law to serve themselves and keep the have-nots from getting their share

The common law … is no longer simple or straightforward. Instead it is complicated, often obscure and usually costly, so it can be utilized for the most part only by the rapacious men who have devised it to keep title to wealth and property and to maintain power. Poor men cannot afford it and so find themselves condemned by it. Rich men, on the other hand, cannot afford to be without it and, indeed, use the law to avoid justice. ... the haves will fashion the law to serve themselves and keep the have-nots from getting their share" - Tandia

When Abercrombie & Fitch came to the Maine Mall and created a scramble among the wealthier kids to prove they could afford it, I shoplifted a shirt and wrote “Am I Popular Yet” across the chest with a marker. Suck it, fashion! I’m not your bitch! Sometime

I’ve got a broken milking machine I can’t afford to fix, and I’ve already had to fire my farm hand! My wife had to quit the farm and take a job in town! I won’t let you do this to me, Hooper! It would be an insult to all my farming ancestors if I sold my goods to you at these rotten prices! I swear I’ll sell this farm before I do it! Farmer Ben’s outburst had been so loud that some of the cubs were left holding their hands over their ears. But Ed Hooper hadn’t so much as flinched. “Well, what you do with your farm is none of my business,” said Hooper. “It darn sure isn’t!” yelled Ben. “Because your business is robbery! You’re nothin’ but an old-fashioned highway robber! You put a supermarket out on the highway and use it to rob folks!” Hooper’s smug little smile got bigger. “I’m sorry you feel that way, Ben,” he said. “But I can get my farm goods elsewhere. I’ll be on my way now. Have a nice day, Ben.” Hooper turned to leave, but happened to glance back and see Farmer Ben reaching for a pitchfork stuck in the ground. “Have a nice day?” Ben cried. “Don’t you dare tell me to have a nice day!” And with that, Farmer Ben raised his pitchfork and chased Ed Hooper into the cow pasture. Hooper dashed across the pasture toward his shiny new car. He reached the car safely, but not before stepping in three cow pies.

It’s all out in the Back Bay,” the reporter explained. “There is a big apartment house there, a fashionable establishment, in a side street, just off Commonwealth Avenue. It is five stories in all, and is cut up into small suites, of two and three rooms with a bath. These suites are handsomely, even luxuriously furnished, and are occupied by people who can afford to pay big rents. Generally these are young unmarried men, although in several cases they are husband and wife. It is a house of every modern improvement, elevator service, hall boys, liveried door men, spacious corridors and all that. It has both the gas and electric systems of lighting. Tenants are at liberty to use either or both.

By what standards do I determine what is necessary? 2. Do I collect unneeded things? Do I hoard possessions? 3. May I, on Gospel principles, buy clothes at the dictates of fashion designers in Paris and New York? Am I slave to fashion? Do I live in other peoples’ minds? Why really do I have all the clothes I have: shirts, blouses, suits, dresses, shoes, gloves? 4. Am I an inveterate nibbler? Do I eat because I am bored? Do the weight charts convict me of superfluity in eating and drinking? Do I take second helpings simply for the pleasure they afford? 5. Do I keep unneeded books and papers and periodicals and notes? 6. Do I retain two or three identical items (clocks, watches, scarves) of which I really need only one? 7. Do I spend money on trinkets and unnecessary conveniences? 8. In the winter, do we keep our thermostat at a setting higher than health experts advise: 68 degrees? 9. When I think of my needs, do I also think of the far more drastic needs of the teeming millions in the third world? 10. Do I need the traveling I do more than the poor need food and clothing and medical care? 11. Am I right in contributing to the billions of dollars spent each year on cosmetics? How much of this can be called necessary? 12. Is smoking necessary for me? 13. Is drinking necessary for me? 14. Do I need to examine exactly what I mean by saying to myself, “I need this”? 15. Can I honestly say that all I use or possess is used or possessed for the glory of God (1 Cor 10:31)? Would he be given more glory by some other use? 16. Do I in the pauline sense “mind the things above, not those on earth” (Col 3:1-2)?

Our profession is a blessed one because it affords the flexibility for everyone to do their job a little differently. There are not two of us who could deliver a lesson in an identical fashion because what we do is driven by our idiosyncratic differences as teachers and as people, such that it would be impossible to do so. As a result, a ‘recipe’ for improving lessons would be inherently obtrusive and perhaps condescending.

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The poor are almost fashionable. And this idea of intermediate technology has become an aspect of that fashion. The cult in India centres on the bullock cart. The bullock cart is not to be eliminate; after three thousand or more backward years Indian intermediate technology will now improve the bullock cart. 'Do you know,' someone said to me in Delhi, 'that the investment in bullock carts is equivalent to the total investment in the railways?' I had always had my doubts about bullock carts; but I didn't know until then that they were not cheap, were really quite expensive, more expensive than many second-hand cars in England, and that only richer peasants could afford them. It seemed to me a great waste, the kind of waste that poverty perpetuates. But I was glad I didn't speak, because the man who was giving me these statistics went on: 'Now, if we could improve the performance of the bullock cart by ten per cent ...' What did it mean, improving the performance by ten per cent? Greater speed, bigger loads? Were there bigger loads to carry? These were not the questions to ask, though. Intermediate technology had decided that the bullock cart was to be improved. Metal axles, bearings, rubber tyres? But wouldn't that make the carts even more expensive? Wouldn't it take generations, and a lot of money, to introduce these improvements? And, having got so far, mighn't it be better to go just a little further and introduce some harmless little engine? Shouldn't intermediate technology be concentrating on harmless little engines capable of short journeys bullock carts usually make?

The prevailing emphasis of the [Biblical] narratives, in any case, does move away from mythology. What is crucial for the literary understanding of the Bible is that this impulse to shape a different kind of narrative in prose had powerfully constructive consequences in the new medium that the ancient Hebrew writers fashioned for their monotheistic purposes. Prose narration, affording writers a remarkable range and flexibility in the means of presentation, could be utilized to liberate fictional personages from the fixed choreography of timeless events and thus could transform storytelling from ritual rehearsal to the delineation of the wayward paths of human freedom, the quirks and contradictions of men and women seen as moral agents and complex centers of motive and feeling….Because it is a literature that breaks away from the old cosmic hierarchies, the Bible switches from a reliance on metaphor … toward the indeterminacy, the shifting causal concatenations, the ambiguities of fiction made to resemble the uncertainties of life in history. And for that movement, I would add, the suppleness of prose as a narrative medium was indispensable.

As type 2 diabetes emerged, beginning in the early 1700s, it was at first largely a disease of the superelite, popes and artists and wealthy merchants and nobles who could afford this newly fashionable luxury food known as sugar.

To work for spiritual fulfillment was a luxury not afforded most people on the planet. Nonetheless, it was difficult to see that the world needed yet another puff piece on fast fashion or urban coffee trends. Jess sometimes felt that she was polluting the earth with rubbish just as surely as if she were manufacturing plastic straws.

I can afford it.” “I know it, darling. You’re one of the most powerful men in New York City.” She added, “It’s a good joke on New York City.” “It is.” “I concede that you’re in a position to do anything. That’s why I had to see you.” She added a small, gruntlike sound of amusement, to dilute her statement’s frankness. “Good,” he said, his voice comfortable and noncommittal. “I had to come here, because I thought it best, in this particular matter, not to be seen together in public.” “That is always wise.” “I seem to remember having been useful to you in the past.” “In the past—yes.” “I am sure that I can count on you.” “Of course—only isn’t that an old-fashioned, unphilosophical remark? How can we ever be sure of anything?” “Jim,” she snapped suddenly, “you’ve got to help me!” “My dear, I’m at your disposal, I’d do anything to help you,” he answered, the rules of their language requiring that any open statement be answered by a blatant lie. Lillian was slipping, he thought—and he experienced the pleasure of dealing with an inadequate adversary. She was neglecting, he noted, even the perfection of her particular trademark: her grooming. A few strands were escaping from the drilled waves of her hair—her nails, matching her gown, were the deep shade of coagulated blood, which made it easy to notice the chipped polish at their tips—and against the broad, smooth, creamy expanse of her skin in the low, square cut of her gown, he observed the tiny glitter of a safety pin holding the strap of her slip. “You’ve got to prevent it!” she said, in the belligerent tone of a plea disguised as a command. “You’ve got to stop it!” “Really? What?” “My divorce.

The modern sitcom, in particular, is almost wholly dependent for laughs and tone on the M*A*S*H0inspired savaging of some buffoonish spokesman for hypocritical, pre-hip values at the hands of bitingly witty insurgents. [. . .] Its promulgation of cynicism about authority works to the general advantage of television on a number of levels. First, to the extent that TV can ridicule old-fashioned conventions right off the map, it can create an authority vacuum. And then guess what fills it. The real authority on a world we now view as constructed and not depicted becomes the medium that constructs our world-view. Second, to the extent that TV can refer exclusively to itself and debunk conventional standards as hollow, it is invulnerable to critics' changes that what's on is shallow or crass or bad, since and such judgments appeal to conventional, extra-televisual standards about depth, taste, quality. Too, the ironic tone of TV's self-reference means that no one can accuse TV of trying to put anything over on anybody. As essayist Lewis Hyde points out, self-mocking irony is always 'Sincerity, with a motive.' [. . .] If television can invite Joe Briefcase into itself via in-gags and irony, it can ease that painful tension between Joe's need to transcend the crowd and his inescapable status as Audience-member. For to the extent that TV can flatter Joe about 'seeing through' the pretentiousness and hypocrisy of outdated values, it can induce in him precisely the feeling of canny superiority it's taught him to crave, and can keep him dependent on the cynical TV-watching that alone affords this feeling. [. . .] Television can reinforce its on queer ontology of appearance: the most frightening prospect, for the well-conditioned viewer, becomes leaving oneself open to others' ridicule by betraying passé expressions of value, emotion, or vulnerability.

Page after page of sauces. Page after page of soups. Bisque of snipe à la bonne bouche. Bisque of crab à la Fitzhardinge, which included adding a pint of boiling cream. Puree of asparagus à la St George involved three dozen small quenelles of fowl and half a pint of small fillets of red tongue. Mercy me. I flicked on. What on earth was ragout of cock's kernels à la soubise, or ragout of ox palates? At the Tilleys' residence, we rarely ate offal. Mr Tilley was fond of liver and bacon, but Mrs Tilley saw offal as food of the lower classes, for those who could afford nothing better. So our meals were good old-fashioned roast beef, leg of lamb, chops and steaks, with thee occasional steak and kidney pie. These recipes looked horribly complicated: Put about half a pound of cock's kernels, with cold water, into a stewpan, let it stand by the side of a slow fire to remove the little blood they contain, taking care that the water does not become too warm. I read on. As soon as they whiten... pat of butter... simmer... drain them on a napkin... small stewpan, with a ragout-spoonful of Soubise sauce and a little Allemande sauce...

Ungley had afforded Balaclava little enough diversion during his lifetime. Maybe he was atoning by departing in a fashion so much more dramatic than his lectures could ever have been.

Change in fashion is simply the expression of an awakened intellect, groping in small things as in great for something better than it has known; and the use for a manual of fashion, such as we offer is, not to dictate to women any rule which they must blindly follow, but to afford such knowledge of varying costumes, and the manner of making them, that each may clothe herself appropriately, according to her appearance of age, or even mood. Why should not a woman's purity of mind, her quick eye for color, her aesthetic sense of fitness, be disclosed in her attire as well as in the pictures on her walls or her garden? Very few of us will ever carve a great statue, or paint a great picture but we all have clothes to wear; and it is a duty we owe to ourselves and those around us, to so drape the bodies that God has given us, as to make no discord in this beautiful, pleasant world. All of us have friends, or, it may be, children, with whom we would have a fair and tender memory. Carelessness and bad taste in dress, so far from being indicative of strength of mind, argues a certain vulgarity of feeling, just as vanity and foppery, on the other hand, prove a weak brain. Wise men or women make their dress so thoroughly in accordance with their person and character, that nobody notices it any more than the frame of a picture; but to be clothed shabbily, in the hopes that our inner perfections will overshadow our dress, is but the extreme of vanity. Peterson's Magazine, June 1873

The planter himself was of a type then common in the South. He was a large, coarse looking man, with an immense paunch, wore a broad-brimmed, home-made straw hat and butter nut jeans clothes. His trousers were of the old-fashioned, "broad-fall" pattern. His hair was long, he had a scraggy, sandy beard, and chewed "long green" tobacco continually and viciously. But he was shrewd enough to know that ugly talk on his part wouldn't mend matters, but only make them worse, so he stood around in silence while we took his corn, but he looked as malignant as a rattlesnake. His wife was directly his opposite in appearance and demeanor. She was tall, thin, and bony, with reddish hair and a sharp nose and chin. And goodness, but she had a temper! She stood in the door of the dwelling house, and just tongue-lashed us "Yankees," as she called us, to the full extent of her ability. The boys took it all good naturedly, and didn't jaw back. We couldn't afford to quarrel with a woman. A year later, the result of her abuse would have been the stripping of the farm of every hog and head of poultry on it,

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Search (no subject) W Widsith 412 to me 1 minute agoDetails And first, as to their honesty. Here they are entitled to the benefit of the general course of human experience, that men ordinarily speak the truth, when they have no prevailing motive or inducement to the contrary. This presumption, to which we have before alluded, is applied in courts of justice, even to witnesses whose integrity is not wholly free from suspicion; much more is it applicable to the evangelists, whose testimony went against all their worldly interests. The great truths which the apostles declared, were, that Christ had risen from the dead, and that only through repentance from sin, and faith in him, could men hope for salvation. This doctrine they asserted with one voice, everywhere, not only under the greatest discouragements, but in the face of the most appalling terrors that can be presented to the mind of man. Their master had recently perished as a malefactor, by the sentence of a public tribunal. His religion sought to overthrow the religions of the whole world. The laws of every country were against the teachings of his disciples. The interests and passions of all the rulers and great men in the world were against them. The fashion of the world was against them. Propagating this new faith, even in the most inoffensive and peaceful manner, they could expect nothing but contempt, opposition, revilings, bitter persecutions, stripes, imprisonments, torments and cruel deaths. Yet this faith they zealously did propagate; and all these [pg 026]miseries they endured undismayed, nay, rejoicing. As one after another was put to a miserable death, the survivors only prosecuted their work with increased vigour and resolution. The annals of military warfare afford scarcely an example of the like heroic constancy, patience and unblenching courage. They had every possible motive to review carefully the grounds of their faith, and the evidences of the great facts and truths which they asserted; and these motives were pressed upon their attention with the most melancholy and terrific frequency. It was therefore impossible that they could have persisted in affirming the truths they have narrated, had not Jesus actually risen from the dead, and had they not known this fact as certainly as they knew any other fact.

And first, as to their honesty. Here they are entitled to the benefit of the general course of human experience, that men ordinarily speak the truth, when they have no prevailing motive or inducement to the contrary. This presumption, to which we have before alluded, is applied in courts of justice, even to witnesses whose integrity is not wholly free from suspicion; much more is it applicable to the evangelists, whose testimony went against all their worldly interests. The great truths which the apostles declared, were, that Christ had risen from the dead, and that only through repentance from sin, and faith in him, could men hope for salvation. This doctrine they asserted with one voice, everywhere, not only under the greatest discouragements, but in the face of the most appalling terrors that can be presented to the mind of man. Their master had recently perished as a malefactor, by the sentence of a public tribunal. His religion sought to overthrow the religions of the whole world. The laws of every country were against the teachings of his disciples. The interests and passions of all the rulers and great men in the world were against them. The fashion of the world was against them. Propagating this new faith, even in the most inoffensive and peaceful manner, they could expect nothing but contempt, opposition, revilings, bitter persecutions, stripes, imprisonments, torments and cruel deaths. Yet this faith they zealously did propagate; and all these [pg 026]miseries they endured undismayed, nay, rejoicing. As one after another was put to a miserable death, the survivors only prosecuted their work with increased vigour and resolution. The annals of military warfare afford scarcely an example of the like heroic constancy, patience and unblenching courage. They had every possible motive to review carefully the grounds of their faith, and the evidences of the great facts and truths which they asserted; and these motives were pressed upon their attention with the most melancholy and terrific frequency. It was therefore impossible that they could have persisted in affirming the truths they have narrated, had not Jesus actually risen from the dead, and had they not known this fact as certainly as they knew any other fact.

And first, as to their honesty. Here they are entitled to the benefit of the general course of human experience, that men ordinarily speak the truth, when they have no prevailing motive or inducement to the contrary. This presumption, to which we have before alluded, is applied in courts of justice, even to witnesses whose integrity is not wholly free from suspicion; much more is it applicable to the evangelists, whose testimony went against all their worldly interests. The great truths which the apostles declared, were, that Christ had risen from the dead, and that only through repentance from sin, and faith in him, could men hope for salvation. This doctrine they asserted with one voice, everywhere, not only under the greatest discouragements, but in the face of the most appalling terrors that can be presented to the mind of man. Their master had recently perished as a malefactor, by the sentence of a public tribunal. His religion sought to overthrow the religions of the whole world. The laws of every country were against the teachings of his disciples. The interests and passions of all the rulers and great men in the world were against them. The fashion of the world was against them. Propagating this new faith, even in the most inoffensive and peaceful manner, they could expect nothing but contempt, opposition, revilings, bitter persecutions, stripes, imprisonments, torments and cruel deaths. Yet this faith they zealously did propagate; and all these miseries they endured undismayed, nay, rejoicing. As one after another was put to a miserable death, the survivors only prosecuted their work with increased vigour and resolution. The annals of military warfare afford scarcely an example of the like heroic constancy, patience and unblenching courage. They had every possible motive to review carefully the grounds of their faith, and the evidences of the great facts and truths which they asserted; and these motives were pressed upon their attention with the most melancholy and terrific frequency. It was therefore impossible that they could have persisted in affirming the truths they have narrated, had not Jesus actually risen from the dead, and had they not known this fact as certainly as they knew any other fact.

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his…demands?” And then she had held her breath as if seriously expecting Isabel to answer. And last night as Isabel passed a half-open bedroom door, she had overheard a fellow guest speaking to her maid. “I do so admire Lady Isabel for not feeling the need to bow to the demands of fashion,” the woman had said. “She dresses instead in what is comfortable even if it is not in the first stare. Though I find it no wonder her husband has strayed.” Isabel had gritted her teeth and gone on down to dinner, where she smiled and flirted and silently dared anyone to comment to her face that her dress was at least two years old. If only her early departure wouldn’t cause so much comment, she would call for her carriage and go home right now. But that was impossible. For one thing, she didn’t have a carriage, for she had come up from London with a fellow guest. Too short of funds to afford a post-chaise, she was equally dependent on her friend for transport back to the city when the hunting party broke up. And secondly, of course, there were only two places she could go—Maxton Abbey, or the London house—and her husband might be at either one. Unless, with her safely stashed at the Beckhams’, he had accepted yet another of the many invitations he received. But she couldn’t take the chance. After little more than a year of marriage, the pattern was ingrained—wherever one of the Maxwells went, the other took pains not to go. She could not burst in on her husband; what if he were entertaining his mistress? Better not to know. She might go to the village of Barton Bristow, descending on her sister. But Emily’s tiny cottage was scarcely large enough for her and her companion, with no room for a guest—and Mrs. Dalrymple’s constant chatter and menial deference was enough to set Isabel’s teeth on edge. In fact, the only nice thing Isabel could say about being married was that at least she wasn’t required to drag a spinster companion around the countryside with her to preserve her reputation, as Emily had to do. Isabel turned her borrowed mount over to the stable boys and strode across to the house, where the butler intercepted her in the front hall. “A letter has just been delivered for you, Lady Isabel, by a special messenger. He said a post-chaise will call for you tomorrow.” She took the folded sheet with trepidation. Who could be summoning her? Not her husband, that was certain. Her father, possibly, for yet another lecture on the duties of a young wife? She broke the seal and unfolded the page. My dearest Isabel, You will remember from happier days that I will soon celebrate my seventieth birthday… Uncle Josiah. But her moment of relief soon

I paid $7.00 for my prom gown. The summer before prom, I coveted an upscale boutique's $350.00 window-displayed couture gown, however realistically I knew I could never afford to purchase it. I watched and patiently waited as the dress was repeatedly marked down. The sales clerks told me they were planning to chuck the dress in the dumpster solely because the dress had loose threads in a seam, and no one at the boutique could sew. (What a shame!) Not only could I sew the seam, but also I could customize the gown for the perfect fit. I was both elated at my beautiful find and shocked at how my purchase prevented yet another unwanted garment from being added to a landfill." (Excerpt from Lisa’s diary)

Arguing in Legalität und Legitimität that every constitution embodies principles that are sacrosanct, principles that may include liberalism, private property, and religious toleration, Schmitt opposed the view of those who interpreted the constitution in a “value-free” and “legalistic” fashion.21 He acknowledged that such an interpretation might be appropriate in countries where political parties accept the legitimacy of the constitution and hence adhere to what are commonly known as the rules of the game, as in England, for example. There, as Lord Balfour noted in his introduction to Walter Bagehot’s The English Constitution, “[the] whole political machinery presupposes a people so fundamentally at one that they can safely afford to bicker; and so sure of their own moderation that they are not dangerously disturbed by the never-ending din of political conflict.” Because such conditions did not exist in Germany, Schmitt argued, a value-neutral and legalistic interpretation of the constitution facilitated its subversion. Having once gained power, a militant party would not hesitate to exercise sovereignty in order to transform itself into the state.

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At a 2009 conference on eating disorders, I attended a talk on the cultural origins of the “thin ideal” (Gans, “What’s It All About?”), and this is what I learned: It’s all about social status—men’s social status. The “thin ideal” in Western culture originates with notions of women as property and status symbols. In the seventeenth century, a softer, rounder, plumper female was the ideal because it was only rich women who could afford the buttery, floury food and the sedentary lifestyle that allowed them to accumulate the abundant curves of the women in Rubens’s paintings. Around the mid-nineteenth century, coinciding with the Industrial Revolution and the rise of the middle class, it became fashionable for a man to advertise how rich he was by marrying a woman who was too weak to work. It was a status symbol to have a wife who was small, thin, and weak, barely able to totter daintily around the house, who not only didn’t but couldn’t contribute to the household income. This is in contradiction to everything evolution would have a woman be: robust, healthy, strong, tall, and able healthfully to conceive, gestate, give birth to, and breast-feed multiple offspring. In the twenty-first century, body shape is still a marker of social status—rich women can afford real food (rather than processed crap) and have the leisure time for exercise. But, as always, these fashions around what shape a woman’s body “should” be are about social class. They have nothing to do with fertility (on the contrary), nothing to do with an “evolved preference”—except insofar as we have an evolved preference for higher social status—and nothing to do with promoting women’s health.

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