Beauty Ideals Quotes

Far away there in the sunshine are my highest aspirations. I may not reach them, but I can look up and see their beauty, believe in them, and try to follow where they lead.

The ideals which have always shone before me and filled me with joy are goodness, beauty, and truth.

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow. Trees are sanctuaries. Whoever knows how to speak to them, whoever knows how to listen to them, can learn the truth. They do not preach learning and precepts, they preach, undeterred by particulars, the ancient law of life. A tree says: A kernel is hidden in me, a spark, a thought, I am life from eternal life. The attempt and the risk that the eternal mother took with me is unique, unique the form and veins of my skin, unique the smallest play of leaves in my branches and the smallest scar on my bark. I was made to form and reveal the eternal in my smallest special detail. A tree says: My strength is trust. I know nothing about my fathers, I know nothing about the thousand children that every year spring out of me. I live out the secret of my seed to the very end, and I care for nothing else. I trust that God is in me. I trust that my labor is holy. Out of this trust I live. When we are stricken and cannot bear our lives any longer, then a tree has something to say to us: Be still! Be still! Look at me! Life is not easy, life is not difficult. Those are childish thoughts. Let God speak within you, and your thoughts will grow silent. You are anxious because your path leads away from mother and home. But every step and every day lead you back again to the mother. Home is neither here nor there. Home is within you, or home is nowhere at all. A longing to wander tears my heart when I hear trees rustling in the wind at evening. If one listens to them silently for a long time, this longing reveals its kernel, its meaning. It is not so much a matter of escaping from one's suffering, though it may seem to be so. It is a longing for home, for a memory of the mother, for new metaphors for life. It leads home. Every path leads homeward, every step is birth, every step is death, every grave is mother. So the tree rustles in the evening, when we stand uneasy before our own childish thoughts: Trees have long thoughts, long-breathing and restful, just as they have longer lives than ours. They are wiser than we are, as long as we do not listen to them. But when we have learned how to listen to trees, then the brevity and the quickness and the childlike hastiness of our thoughts achieve an incomparable joy. Whoever has learned how to listen to trees no longer wants to be a tree. He wants to be nothing except what he is. That is home. That is happiness.

Who are your favorite heroines in real life? The women of Afghanistan, Iraq, and Iran who risk their lives and their beauty to defy the foulness of theocracy. Ayaan Hirsi Ali and Azar Nafisi as their ideal feminine model.

It is Jesus that you seek when you dream of happiness; He is waiting for you when nothing else you find satisfies you; He is the beauty to which you are so attracted; it is He who provoked you with that thirst for fullness that will not let you settle for compromise; it is He who urges you to shed the masks of a false life; it is He who reads in your heart your most genuine choices, the choices that others try to stifle. It is Jesus who stirs in you the desire to do something great with your lives, the will to follow an ideal, the refusal to allow yourselves to be ground down by mediocrity, the courage to commit yourselves humbly and patiently to improving yourselves and society, making the world more human and more fraternal.

For everything in this journey of life we are on, there is a right wing and a left wing: for the wing of love there is anger; for the wing of destiny there is fear; for the wing of pain there is healing; for the wing of hurt there is forgiveness; for the wing of pride there is humility; for the wing of giving there is taking; for the wing of tears there is joy; for the wing of rejection there is acceptance; for the wing of judgment there is grace; for the wing of honor there is shame; for the wing of letting go there is the wing of keeping. We can only fly with two wings and two wings can only stay in the air if there is a balance. Two beautiful wings is perfection. There is a generation of people who idealize perfection as the existence of only one of these wings every time. But I see that a bird with one wing is imperfect. An angel with one wing is imperfect. A butterfly with one wing is dead. So this generation of people strive to always cut off the other wing in the hopes of embodying their ideal of perfection, and in doing so, have created a crippled race.

Cherish your visions. Cherish your ideals. Cherish the music that stirs in your heart, the beauty that forms in your mind, the loveliness that drapes your purest thoughts. For out of them will grow all delightful conditions, all heavenly environment, of these, if you but remain true to them, your world will at last be built.

Normal is an ideal. But it’s not reality. Reality is brutal, it’s beautiful, it’s every shade between black and white, and it’s magical. Yes, magical. Because every now and then, it turns nothing into something.

It's not very easy to grow up into a woman. We are always taught, almost bombarded, with ideals of what we should be at every age in our lives: "This is what you should wear at age twenty", "That is what you must act like at age twenty-five", "This is what you should be doing when you are seventeen." But amidst all the many voices that bark all these orders and set all of these ideals for girls today, there lacks the voice of assurance. There is no comfort and assurance. I want to be able to say, that there are four things admirable for a woman to be, at any age! Whether you are four or forty-four or nineteen! It's always wonderful to be elegant, it's always fashionable to have grace, it's always glamorous to be brave, and it's always important to own a delectable perfume! Yes, wearing a beautiful fragrance is in style at any age!

It has always seemed to me. ever since early childhood, amid all the commonplaces of life, i was very near to a kingdom of ideal beauty. Between it and me hung only a thin veil. I could never draw it quite aside, but sometimes a wind fluttered it and I caught a glimpse of the enchanting realms beyond-only a glimpse-but those glimpses have always made life worthwhile.

Beauty shouldn’t be about changing yourself to achieve an ideal or be more socially acceptable. Real beauty, the interesting, truly pleasing kind, is about honoring the beauty within you and without you. It’s about knowing that someone else’s definition of pretty has no hold over you.

You know, the whole thing about perfectionism. The perfectionism is very dangerous. Because of course if your fidelity to perfectionism is too high, you never do anything. Because doing anything results in...it's actually kind of tragic because you sacrifice how gorgeous and perfect it is in your head for what it really is. And there were a couple of years where I really struggled with that.

An introverted, bookish child, with a mass of complexes and her head full of crazy ideals and a childish faith in the beautiful prince who was searching for and would surely find her.

Italian cities have long been held up as ideals, not least by New Yorkers and Londoners enthralled by the ways their architecture gives beauty and meaning to everyday acts.

One could argue that it's romantic to die for love. Of course, then you're dead and unable to take that honeymoon trip to the Alps with all the other fashionable young couples, which is a shame.

Certainly the determining acts of her life were not ideally beautiful. They were the mixed result of young and novel impulse struggling amidst the conditions of an imperfect social state, in which great feelings will often take the aspect of error, and great faith the aspect of illusion.

It is a sad thing to think of, but there is no doubt that genius lasts longer than beauty. That accounts for the fact that we all take such pains to over-educate ourselves. In the wild struggle for existence, we want to have something that endures, and so we fill our minds with rubbish and facts, in the silly hope of keeping our place. The thoroughly well-informed man--that is the modern ideal. And the mind of the thoroughly well-informed man is a dreadful thing. It is like a bric-a-brac shop, all monsters and dust, with everything priced above its proper value.

this woman is a genius in the day time and a beauty at night

Why not let people differ about their answers to the great mysteries of the Universe? Let each seek one's own way to the highest, to one's own sense of supreme loyalty in life, one's ideal of life. Let each philosophy, each world-view bring forth its truth and beauty to a larger perspective, that people may grow in vision, stature and dedication.

The real poetry and beauty in life comes from an intense relationship with reality in all its aspects. Realism is in fact the ideal we must aspire to, the highest point of human rationality.

She represents love, beauty, purity, the ideal female and the moon...and she's the mystère of jealousy, vengeance and discord, AND, on the other hand, of love, perpetual help, goodwill, health, beauty and fortune.

You are Beautiful when you are happy

Whatever is deeply, essentially female--the life in a woman's expression, the feel of her flesh, the shape of her breasts, the transformations after childbirth of her skin--is being reclassified as ugly, and ugliness as disease. These qualities are about an intensification of female power, which explains why they are being recast as a diminution of power. At least a third of a woman's life is marked with aging; about a third of her body is made of fat. Both symbols are being transformed into operable condition--so that women will only feel healthy if we are two thirds of the women we could be. How can an "ideal" be about women if it is defined as how much of a female sexual characteristic does not exist on the woman's body, and how much of a female life does not show on her face?

A man is unlikely to be brought within earshot of women as they judge men's appearance, height, muscle tone, sexual technique, penis size, personal grooming, or taste in clothes--all of which we do. The fact is that women are able to view men just as men view women, as objects for sexual and aesthetic evaluation; we too are effortlessly able to choose the male "ideal" from a lineup and if we could have male beauty as well as everything else, most of us would not say no. But so what? Given all that, women make the choice, by and large, to take men as human beings first.

I like looking at geniuses and listening to beautiful people.

The beauty of this idea is that my decision to keep Peeta alive at the expense of my own life is itself an act of defiance. A refusal to play the Hunger Games by the Capitol's rules. My private agenda dovetails completely with my public one. And if I really could save Peeta... in terms of a revolution, this would be ideal. Because I will be more valuable dead. They can turn me into some kind of martyr for the cause and paint my face on banners, and it will do more to rally people than anything I could do if I was living. But Peeta would be more valuable alive, and tragic, because he will be able to turn his pain into words that will transform people.

Il bel far niente means 'the beauty of doing nothing'... [it] has always been a cherished Italian ideal. The beauty of doing nothing is the goal of all your work, the final accomplishment for which you are most highly congratulated. The more exquisitely and delightfully you can do nothing, the higher your life's achievement. You don't necessarily need to be rich in order to experience this, either.

I want freedom, the right to self-expression, everybody's right to beautiful, radiant things.' Anarchism meant that to me, and I would live it in spite of the whole world — prisons, persecution, everything. Yes, even in spite of the condemnation of my own closest comrades I would live my beautiful ideal.

Beauty shames the ugly. Strength shames the weak. Death shames the living - and the Ideal shames us all.

If only our eyes saw souls instead of bodies how different out ideals of beauty would be.

I have lived for over three hundred years. In that time, the ideal of beauty has changed many times. Large breasts, small, thin, curved, tall, short, they have all been the height of beauty at one time or another. But in all that time, ma petite, I have never desired anyone the way I desire you." - Jean-Claude

It's my choice to be beautiful. It's my choice to be ugly. And it's my choice to decided what those words actually mean.

This was the body of a beautiful young woman, conventionally an object of desire, and yet it was a body from which all desire had been eliminated.

To feel beauty is a better thing than to understand how we come to feel it. To have imagination and taste, to love the best, to be carried by the contemplation of nature to a vivid faith in the ideal, all this is more, a great deal more, than any science can hope to be.

Oh, I love London Society! It has immensely improved. It is entirely composed now of beautiful idiots and brilliant lunatics. Just what Society should be.

The ideal has many names and beauty is but one of them.

Soon after the completion of his college course, his whole nature was kindled into one intense and passionate effervescence of romantic passion. His hour came,—the hour that comes only once; his star rose in the horizon,—that star that rises so often in vain, to be remembered only as a thing of dreams; and it rose for him in vain. To drop the figure,—he saw and won the love of a high-minded and beautiful woman, in one of the northern states, and they were affianced. He returned south to make arrangements for their marriage, when, most unexpectedly, his letters were returned to him by mail, with a short note from her guardian, stating to him that ere this reached him the lady would be the wife of another. Stung to madness, he vainly hoped, as many another has done, to fling the whole thing from his heart by one desperate effort. Too proud to supplicate or seek explanation, he threw himself at once into a whirl of fashionable society, and in a fortnight from the time of the fatal letter was the accepted lover of the reigning belle of the season; and as soon as arrangements could be made, he became the husband of a fine figure, a pair of bright dark eyes, and a hundred thousand dollars; and, of course, everybody thought him a happy fellow. The married couple were enjoying their honeymoon, and entertaining a brilliant circle of friends in their splendid villa, near Lake Pontchartrain, when, one day, a letter was brought to him in that well-remembered writing. It was handed to him while he was in full tide of gay and successful conversation, in a whole room-full of company. He turned deadly pale when he saw the writing, but still preserved his composure, and finished the playful warfare of badinage which he was at the moment carrying on with a lady opposite; and, a short time after, was missed from the circle. In his room,alone, he opened and read the letter, now worse than idle and useless to be read. It was from her, giving a long account of a persecution to which she had been exposed by her guardian's family, to lead her to unite herself with their son: and she related how, for a long time, his letters had ceased to arrive; how she had written time and again, till she became weary and doubtful; how her health had failed under her anxieties, and how, at last, she had discovered the whole fraud which had been practised on them both. The letter ended with expressions of hope and thankfulness, and professions of undying affection, which were more bitter than death to the unhappy young man. He wrote to her immediately: I have received yours,—but too late. I believed all I heard. I was desperate. I am married, and all is over. Only forget,—it is all that remains for either of us." And thus ended the whole romance and ideal of life for Augustine St. Clare. But the real remained,—the real, like the flat, bare, oozy tide-mud, when the blue sparkling wave, with all its company of gliding boats and white-winged ships, its music of oars and chiming waters, has gone down, and there it lies, flat, slimy, bare,—exceedingly real. Of course, in a novel, people's hearts break, and they die, and that is the end of it; and in a story this is very convenient. But in real life we do not die when all that makes life bright dies to us.

I have never looked upon ease and happiness as ends in themselves -- this critical basis I call the ideal of a pigsty. The ideals that have lighted my way, and time after time have given me new courage to face life cheerfully, have been Kindness, Beauty, and Truth. Without the sense of kinship with men of like mind, without the occupation with the objective world, the eternally unattainable in the field of art and scientific endeavors, life would have seemed empty to me. The trite objects of human efforts -- possessions, outward success, luxury -- have always seemed to me contemptible.

People talk about beautiful relationships between two persons of the same sex. What is the best of that sort as compared with the friendship of man and wife where the best impulses and highest ideals of both are the same? There is no place for comparison between the two friendships; the one is earthly, the other divine.

The worst thing is not that the world is unfree, but that people have unlearned their liberty. The more indifferent people are to politics, to the interests of others, the more obsessed they become with their own faces. The individualism of our time. Not being able to fall asleep and not allowing oneself to move: the marital bed. If high culture is coming to an end, it is also the end of you and your paradoxical ideas, because paradox as such belongs to high culture and not to childish prattle. You remind me of the young men who supported the Nazis or communists not out of cowardice or out of opportunism but out of an excess of intelligence. For nothing requires a greater effort of thought than arguments to justify the rule of nonthought… You are the brilliant ally of your own gravediggers. In the world of highways, a beautiful landscape means: an island of beauty connected by a long line with other islands of beauty. How to live in a world with which you disagree? How to live with people when you neither share their suffering nor their joys? When you know that you don’t belong among them?... our century refuses to acknowledge anyone’s right to disagree with the world…All that remains of such a place is the memory, the ideal of a cloister, the dream of a cloister… Humor can only exist when people are still capable of recognizing some border between the important and the unimportant. And nowadays this border has become unrecognizable. The majority of people lead their existence within a small idyllic circle bounded by their family, their home, and their work... They live in a secure realm somewhere between good and evil. They are sincerely horrified by the sight of a killer. And yet all you have to do is remove them from this peaceful circle and they, too, turn into murderers, without quite knowing how it happened. The longing for order is at the same time a longing for death, because life is an incessant disruption of order. Or to put it the other way around: the desire for order is a virtuous pretext, an excuse for virulent misanthropy. A long time a go a certain Cynic philosopher proudly paraded around Athens in a moth-eaten coat, hoping that everyone would admire his contempt for convention. When Socrates met him, he said: Through the hole in your coat I see your vanity. Your dirt, too, dear sir, is self-indulgent and your self-indulgence is dirty. You are always living below the level of true existence, you bitter weed, you anthropomorphized vat of vinegar! You’re full of acid, which bubbles inside you like an alchemist’s brew. Your highest wish is to be able to see all around you the same ugliness as you carry inside yourself. That’s the only way you can feel for a few moments some kind of peace between yourself and the world. That’s because the world, which is beautiful, seems horrible to you, torments you and excludes you. If the novel is successful, it must necessarily be wiser than its author. This is why many excellent French intellectuals write mediocre novels. They are always more intelligent than their books. By a certain age, coincidences lose their magic, no longer surprise, become run-of-the-mill. Any new possibility that existence acquires, even the least likely, transforms everything about existence.

Give no one in all the world the power to deflect you from your goal, your aim in life, which is to express your hidden talents to the world, to serve humanity, and to reveal more and more of God’s wisdom, truth, and beauty to all people in the world. Remain true to your ideal. Know definitely and absolutely that whatever contributes to your peace, happiness, and fulfillment must of necessity bless all men who walk the earth. The harmony of the part is the harmony of the whole, for the whole is in the part, and the part is in the whole. All you owe the other, as Paul says, is love, and love is the fulfilling of the law of health, happiness, and peace of mind.

Men who read it [beauty pornography] don't do so because they want women who look like that. The attraction of what they are holding is that it is not a woman, but a two-dimensional woman-shaped blank. The appeal of the material is not the fantasy that the model will come to life; it is precisely that she will not, ever. Her coming to life would ruin the vision. It is not about life. Ideal beauty is ideal because it does not exist; The action lies in the gap between desire and gratification. Women are not perfect beauties without distance. That space, in a consumer culture, is a lucrative one. The beauty myth moves for men as a mirage, its power lies in its ever-receding nature. When the gap is closed, the lover embraces only his own disillusion.

The first thing you notice about New Orleans are the burying grounds - the cemeteries - and they're a cold proposition, one of the best things there are here. Going by, you try to be as quiet as possible, better to let them sleep. Greek, Roman, sepulchres- palatial mausoleums made to order, phantomesque, signs and symbols of hidden decay - ghosts of women and men who have sinned and who've died and are now living in tombs. The past doesn't pass away so quickly here. You could be dead for a long time. The ghosts race towards the light, you can almost hear the heavy breathing spirits, all determined to get somewhere. New Orleans, unlike a lot of those places you go back to and that don't have the magic anymore, still has got it. Night can swallow you up, yet none of it touches you. Around any corner, there's a promise of something daring and ideal and things are just getting going. There's something obscenely joyful behind every door, either that or somebody crying with their head in their hands. A lazy rhythm looms in the dreamy air and the atmosphere pulsates with bygone duels, past-life romance, comrades requesting comrades to aid them in some way. You can't see it, but you know it's here. Somebody is always sinking. Everyone seems to be from some very old Southern families. Either that or a foreigner. I like the way it is. There are a lot of places I like, but I like New Orleans better. There's a thousand different angles at any moment. At any time you could run into a ritual honoring some vaguely known queen. Bluebloods, titled persons like crazy drunks, lean weakly against the walls and drag themselves through the gutter. Even they seem to have insights you might want to listen to. No action seems inappropriate here. The city is one very long poem. Gardens full of pansies, pink petunias, opiates. Flower-bedecked shrines, white myrtles, bougainvillea and purple oleander stimulate your senses, make you feel cool and clear inside. Everything in New Orleans is a good idea. Bijou temple-type cottages and lyric cathedrals side by side. Houses and mansions, structures of wild grace. Italianate, Gothic, Romanesque, Greek Revival standing in a long line in the rain. Roman Catholic art. Sweeping front porches, turrets, cast-iron balconies, colonnades- 30-foot columns, gloriously beautiful- double pitched roofs, all the architecture of the whole wide world and it doesn't move. All that and a town square where public executions took place. In New Orleans you could almost see other dimensions. There's only one day at a time here, then it's tonight and then tomorrow will be today again. Chronic melancholia hanging from the trees. You never get tired of it. After a while you start to feel like a ghost from one of the tombs, like you're in a wax museum below crimson clouds. Spirit empire. Wealthy empire. One of Napoleon's generals, Lallemaud, was said to have come here to check it out, looking for a place for his commander to seek refuge after Waterloo. He scouted around and left, said that here the devil is damned, just like everybody else, only worse. The devil comes here and sighs. New Orleans. Exquisite, old-fashioned. A great place to live vicariously. Nothing makes any difference and you never feel hurt, a great place to really hit on things. Somebody puts something in front of you here and you might as well drink it. Great place to be intimate or do nothing. A place to come and hope you'll get smart - to feed pigeons looking for handouts

The ideals which have lighted my way, and time after time have given me new courage to face life cheerfully, have been kindness, beauty, and truth." Albert Einstein (1879-1955)

...and maybe because of the boiling April sun, he thought about water and ice. Water and ice were made of the same thing. He thought most people were made of the same thing, too. He himself was probably a little different from the corrupt people around him. Ice was distinct from - and in his view, better than - what it was made of. He wanted to be better than what he was made of. In Mumbai's dirty water, he wanted to be ice. He wanted to have ideals.

Nobody is worthy to be loved. The fact that God loves man shows us that in the divine order of ideal things it is written that eternal love is to be given to what is eternally unworthy. Or if that phrase seems to be a bitter one to bear, let us say that everybody is worthy of love, except him who thinks he is.

By putting the spotlight on the female child and framing her as the ideal of beauty, he condemns the mature woman to invisibility. In fact, the modern Western man enforces Immanuel Kant's nineteenth-century theories: To be beautiful, women have to appear childish and brainless. When a woman looks mature and self-assertive, or allows her hips to expand, she is condemned ugly. Thus, the walls of the European harem separate youthful beauty from ugly maturity.

Our friendship was like our writing in some ways. It was the only thing that was interesting about our otherwise dull lives. We were better off when we were together. Together we were a small society of ambition and high ideals. We were tender and patient and kind. We were not like the world at all.

to see beauty is to learn the private language of meaning which is another's life - to recognize and relish what is. beauty must be defined as what we are, or else the concept itself is our enemy. why languish in the shadow of a standard we cannot personify, an ideal we cannot live?

[T]he useful idiots, the leftists who are idealistically believing in the beauty of the Soviet socialist or Communist or whatever system, when they get disillusioned, they become the worst enemies. That’s why my KGB instructors specifically made the point: never bother with leftists. Forget about these political prostitutes. Aim higher. [...] They serve a purpose only at the stage of destabilization of a nation. For example, your leftists in the United States: all these professors and all these beautiful civil rights defenders. They are instrumental in the process of the subversion only to destabilize a nation. When their job is completed, they are not needed any more. They know too much. Some of them, when they get disillusioned, when they see that Marxist-Leninists come to power—obviously they get offended—they think that they will come to power. That will never happen, of course. They will be lined up against the wall and shot.

Nature holds the beautiful, for the artist who has the insight to extract it. Thus, beauty lies even in humble, perhaps ugly things, and the ideal, which bypasses or improves on nature, may not be truly beautiful in the end.

The window gave onto a view of dove-gray roofs and balconies, each one containing the same cracked flowerpot and sleeping feline. It was as if the entire city of Paris had agreed to abide by a single understated taste. Each neighbor was doing his or her own to keep up standards, which was difficult because the French ideal wasn't clearly delineated like the neatness and greenness of American lawns, but more of a picturesque disrepair. It took courage to let things fall apart so beautifully.

Maybe that's why I tend to equate physical beauty with qualities with which it has absolutely nothing to do. I see a pretty mouth or a moody pair of eyes and imagine all sorts of deep affinities, private kinships. Never mind that half a dozen jerks are clustered round the same person, just because they've been duped by the same pair of eyes.

Every woman should see herself looking uniquely breathtaking, in something tailored to celebrate her body, so that she is better able to appreciate her own beauty and better equipped to withstand the ideals of our narrow-waisted, narrow- minded culture.

Food matters because it's one of the things that forces us to live in this world -- this tactile, physical, messy, and beautiful world -- no matter how hard we try to escape into our minds and our ideals. Food is a reminder of our humanity, our fragility, our createdness.

Fascism is fundamentally and at bottom an aesthetic conception, and . . . it is your function as creators of beautiful things to portray with the greatest efficacy the sublime beauty and inevitable reality of the Fascist ideal.

Society is invincible—to a certain degree. But your real life is your own, and nothing can touch it. There is no power on earth that can prevent your criticizing and despising mediocrity—nothing that can stop you retreating into splendour and beauty—into the thoughts and beliefs that make the real life—the real you.

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow.

Most people assume that a muse is a creature of perfect beauty, poise and grace. Like the creatures from Greek mythology. They're wrong. In fact, there should be a marked absence of perfection in a muse--a gaping hole between what she is and what she might be. The ideal muse is a woman whose rough edges and contradictions drive you to fill in the blanks of her character. She is the irritant to your creativity. A remarkable possibility, waiting to be formed.

I cursed myself. For once, heaven had sent me "Beauty" in its most perfected form and I abandoned it. She might not have been a girl after all but an angel: a force to guide me on this hazardous path of life I hurry down... How can life be hazardous if it can only end in death?

I see the beauty of Mike's attempt to devise an ideal ethic and applaud his recognition that such must start by junking the present sexual code and starting fresh. Most philosophers haven't the courage for this; they swallow the basics of the present code--monogamy, family pattern, continence, body taboos, conventional restrictions on intercourse, and so forth--then fiddle with details...even such piffle as discussing whether the female breast is an obscene sight! (p.365)

Girls like you are responsible for all the tiresome colorless marriages; all those ghastly inefficiencies that pass as feminine qualities. What a blow it must be when a man with imagination marries the beautiful bundle of clothes that he's been building ideals around, and finds that she's just a weak, whining, cowardly mass of affectations!

Men can have an obvious display of heroics or strength or accomplishment, but it is the unsung women throughout all ages of humankind who have endured with superlative strength, beauty and love, often with secret suffering, that deserve absolute respect and acknowlegement. They are the true heroes of humanity. They are the champions who have birthed and nurtured us, who have held us together at the most integral level, when men seemed intent only on tearing apart the fabric of life for irrelevant ideals.

Who will you love if not yourself? Other people? How can you love someone for anything but their raw, naked humanity? How can you say you love someone if it is not for their flaws and quirks, snorts and hurts, triggers and tears? Anything else is not love. It is idealization. And, as long as you do it to yourself, you will do it to everyone. You will not love anyone or anything until those eyes in the mirror soften up and embrace the beauty that is already within.

At least a third of a woman's life is marked with aging; about a third of her body is made of fat. Both symbols are being transformed into operable condition--so that women will only feel healthy if we are two thirds of the women we could be. How can an "ideal" be about women if it is defined as how much of a female sexual characteristic does not show on her body, and how much of a female life does not show on her face?

Youth is not a time of life; it is a state of mind; it is not a matter of rosy cheeks, red lips and supple knees; it is a matter of the will, a quality of the imagination, a vigor of the emotions; it is the freshness of the deep springs of life. Youth means a tempermental predominance of courage over timidity of the appetite, for adventure over the love of ease. This often exists in a man of 60 more than a boy of 20. Nobody grows old merely by a number of years. We grow old by deserting our ideals. Years may wrinkle the skin, but to give up enthusiasm wrinkles the soul. Worry, fear, self-distrust bows the heart and turns the spirits back to dust. Whether 60 or 16, there is in every human being's heart the lure of wonder, the unfailing childlike appetite of what's next and the joy of the game of living. In the center of your heart and my heart there is a wireless station: so long as it receives messages of beauty, hope, cheer, courage and power from men and from the Infinite, so long are you young. When the aerials are down, and your spirit is covered with snows of cynicism and the ice of pessimism, then you are grown old, even at 20, but as long as your aerials are up, to catch waves of optimism, there is hope you may die young at 80.

Because this ideal of the attractive but not whorish white woman, in a good marriage but not self-effacing, with a nice job but not so successful she outshines her man, slim but not neurotic over food, forever young without being disfigured by the surgeon’s knife, a radiant mother not overwhelmed by nappies and homework, who manages her home beautifully without becoming a slave to housework, who knows a thing or two but less than a man, this happy white woman who is constantly shoved under our noses, this woman we are all supposed to work hard to resemble – never mind that she seems to be running herself ragged for not much reward – I for one have never met her, not anywhere. My hunch is that she doesn’t exist.

The mind is not forced to believe in the existence of anything (subjectivism, absolute idealism, solipsism, skepticism: c.f. the Upanishads, the Taoists and Plato, who, all of them, adopt this philosophical attitude by way of purification). That is why the only organ of contact with existence is acceptance, love. That is why beauty and reality are identical. That is why joy and the sense of reality are identical.

It is sometimes said that the tragedy of an artist's life is that he cannot realize his ideal. But the true tragedy that dogs the steps of most artists is that they realize their ideal too absolutely. For, when the ideal is realized, it is robbed of its wonder and its mystery, and becomes simply a new starting point for an ideal that is other than itself. This is why music is the perfect type of art. Music can never reveal its ultimate secret.

To my way of thinking and working, the greatest service a piece of fiction can do any reader is to leave him with a higher ideal of life than he had when he began. If in one small degree it shows him where he can be…gentler, saner, cleaner, kindlier…it is a wonder-working book. If it opens his eyes to one beauty in nature he never saw for himself and leads him one step toward the God of the Universe, it is a beneficial book…

Women are genuinely trapped at the intersection of capitalism and patriarchy—two systems that, at their extremes, ensure that individual success comes at the expense of collective morality. And yet there is enormous pleasure in individual success. It can feel like license and agency to approach an ideal, to find yourself—in a good picture, on your wedding day, in a flash of identical movement—exemplifying a prototype. There are rewards for succeeding under capitalism and patriarchy; there are rewards even for being willing to work on its terms. There are nothing but rewards, at the surface level. The trap looks beautiful. It’s well-lit. It welcomes you in.

When you become vulnerable, any ideal or perfect image of yourself falls away. (...) Many people are addicted to perfection, and in their pursuit of the ideal, they have no patience with vulnerability. (...) Every poet would like to write the ideal poem. Though they never achieve this, sometimes it glimmers through their best work. Ironically, the very beyondness of the idea is often the touch of presence that renders the work luminous. The beauty of the ideal awakens a passion and urgency that brings out the best in the person and calls forth the dream of excellence. The beauty of the true ideal is its hospitality towards woundedness, weakness, failure and fall-back. Yet so many people are infected with the virus of perfection. They cannot rest; they allow themselves no ease until they come close to the cleansed domain of perfection. This false notion of perfection does damage and puts their lives under great strain. It is a wonderful day in a life when one is finally able to stand before the long, deep mirror of one's own reflection and view oneself with appreciation, acceptance, and forgiveness. On that day one breaks through the falsity of images and expectations which have blinded one's spirit. One can only learn to see who one is when one learns to view oneself with the most intimate and forgiving compassion.

We are not encouraged, on a daily basis, to pay careful attention to the animals we eat. On the contrary, the meat, dairy, and egg industries all actively encourage us to give thought to our own immediate interest (taste, for example, or cheap food) but not to the real suffering involved. They do so by deliberately withholding information and by cynically presenting us with idealized images of happy animals in beautiful landscapes, scenes of bucolic happiness that do not correspond to anything in the real world. The animals involved suffer agony because of our ignorance. The least we owe them is to lessen that ignorance.

Use the imagination to picture only what is good, what is beautiful, what is beneficial, what is ideal, and what you wish to realize. Mentally see yourself receiving what you deeply desire to receive. What you imagine, you will think, and what you think, you will become. Therefore, if you imagine only those things that are in harmony with what you wish to obtain or achieve, all your thinking will soon tend to produce what you want to attain or achieve.

Picture to yourself the most beautiful girl imaginable! She was so beautiful that there would be no point, in view of my meagre talent for storytelling, in even trying to put her beauty into words. That would far exceed my capabilities, so I'll refrain from mentioning whether she was a blonde or a brunette or a redhead, or whether her hair was long or short or curly or smooth as silk. I shall also refrain from the usual comparisons where her complexion was concerned, for instance milk, velvet, satin, peaches and cream, honey or ivory, Instead, I shall leave it entirely up to your imagination to fill in this blank with your own ideal of feminine beauty.

You know how much I used to like Plato. Today I realize he lied. For the things of this world are not a reflection of the ideal, but a product of human sweat, blood and hard labour. It is we who built the pyramids, hewed the marble for the temples and the rocks for the imperial roads, we who pulled the oars in the galleys and dragged wooden ploughs, while they wrote dialogues and dramas, rationalized their intrigues by appeals in the name of the Fatherland, made wars over boundaries and democracies. We were filthy and died real deaths. They were 'aesthetic' and carried on subtle debates. There can be no beauty if it is paid for by human injustice, nor truth that passes over injustice in silence, nor moral virtue that condones it.

There is evidence that the honoree [Leonard Cohen] might be privy to the secret of the universe, which, in case you're wondering, is simply this: everything is connected. Everything. Many, if not most, of the links are difficult to determine. The instrument, the apparatus, the focused ray that can uncover and illuminate those connections is language. And just as a sudden infatuation often will light up a person's biochemical atmosphere more pyrotechnically than any deep, abiding attachment, so an unlikely, unexpected burst of linguistic imagination will usually reveal greater truths than the most exacting scholarship. In fact. The poetic image may be the only device remotely capable of dissecting romantic passion, let alone disclosing the inherent mystical qualities of the material world. Cohen is a master of the quasi-surrealistic phrase, of the "illogical" line that speaks so directly to the unconscious that surface ambiguity is transformed into ultimate, if fleeting, comprehension: comprehension of the bewitching nuances of sex and bewildering assaults of culture. Undoubtedly, it is to his lyrical mastery that his prestigious colleagues now pay tribute. Yet, there may be something else. As various, as distinct, as rewarding as each of their expressions are, there can still be heard in their individual interpretations the distant echo of Cohen's own voice, for it is his singing voice as well as his writing pen that has spawned these songs. It is a voice raked by the claws of Cupid, a voice rubbed raw by the philosopher's stone. A voice marinated in kirschwasser, sulfur, deer musk and snow; bandaged with sackcloth from a ruined monastery; warmed by the embers left down near the river after the gypsies have gone. It is a penitent's voice, a rabbinical voice, a crust of unleavened vocal toasts -- spread with smoke and subversive wit. He has a voice like a carpet in an old hotel, like a bad itch on the hunchback of love. It is a voice meant for pronouncing the names of women -- and cataloging their sometimes hazardous charms. Nobody can say the word "naked" as nakedly as Cohen. He makes us see the markings where the pantyhose have been. Finally, the actual persona of their creator may be said to haunt these songs, although details of his private lifestyle can be only surmised. A decade ago, a teacher who called himself Shree Bhagwan Rajneesh came up with the name "Zorba the Buddha" to describe the ideal modern man: A contemplative man who maintains a strict devotional bond with cosmic energies, yet is completely at home in the physical realm. Such a man knows the value of the dharma and the value of the deutschmark, knows how much to tip a waiter in a Paris nightclub and how many times to bow in a Kyoto shrine, a man who can do business when business is necessary, allow his mind to enter a pine cone, or dance in wild abandon if moved by the tune. Refusing to shun beauty, this Zorba the Buddha finds in ripe pleasures not a contradiction but an affirmation of the spiritual self. Doesn't he sound a lot like Leonard Cohen? We have been led to picture Cohen spending his mornings meditating in Armani suits, his afternoons wrestling the muse, his evenings sitting in cafes were he eats, drinks and speaks soulfully but flirtatiously with the pretty larks of the street. Quite possibly this is a distorted portrait. The apocryphal, however, has a special kind of truth. It doesn't really matter. What matters here is that after thirty years, L. Cohen is holding court in the lobby of the whirlwind, and that giants have gathered to pay him homage. To him -- and to us -- they bring the offerings they have hammered from his iron, his lead, his nitrogen, his gold.

The man of system, on the contrary, is apt to be very wise in his own conceit; and is often so enamoured with the supposed beauty of his own ideal plan of government, that he cannot suffer the smallest deviation from any part of it. He goes on to establish it completely and in all its parts, without any regard either to the great interests, or to the strong prejudices which may oppose it. He seems to imagine that he can arrange the different members of a great society with as much ease as the hand arranges the different pieces upon a chess-board. He does not consider that the pieces upon the chess-board have no other principle of motion besides that which the hand impresses upon them; but that, in the great chess-board of human society, every single piece has a principle of motion of its own, altogether different from that which the legislature might chuse to impress upon it. If those two principles coincide and act in the same direction, the game of human society will go on easily and harmoniously, and is very likely to be happy and successful. If they are opposite or different, the game will go on miserably, and the society must be at all times in the highest degree of disorder.

This is the most beautiful place on earth. There are many such places. Every man, every woman, carries in heart and mind the image of the ideal place, the right place, the one true home, known or unknown, actual or visionary. A houseboat in Kashmir, a view down Atlantic Avenue in Brooklyn, a gray gothic farmhouse two stories high at the end of a red dog road in the Allegheny Mountains, a cabin on the shore of a blue lake in spruce and fir country, a greasy alley near the Hoboken waterfront, or even, possibly, for those of a less demanding sensibility, the world to be seen from a comfortable apartment high in the tender, velvety smog of Manhattan, Chicago, Paris, Tokyo, Rio, or Rome — there's no limit to the human capacity for the homing sentiment.

If you're thinking, 'Great! I just need to be a superhero to fight perfectionism,' I understand. Courage, compassion, and connection seem like big, lofty ideals. But in reality, they are daily practices that, when exercised enough, become these incredible gifts in our lives. And the good news is that our vulnerabilities are what force us to call upon these amazing tools. Because we're human and so beautifully imperfect, we get to practice using our tools on a daily basis. In this way, courage, compassion, and connection become gifts - the gifts of imperfection.

I think my ideal man would speak many languages. He would speak Ibo and Yoruba and English and French and all of the others. He could speak with any person, even the soldiers, and if there was violence in their heart he could change it. He would not have to fight, do you see? Maybe he would not be very handsome, but he would be beautiful when he spoke. He would be very kind, even if you burned his food because you were laughing and talking with your girlfriends instead of watching the cooking. He would just say, 'Ah, never mind'.

Beautiful ideals were painted for our boys who were sent out to die. The was the "war to end wars." This was the "war to make the world safe for democracy." No one told them that dollars and cents were the real reason. No one mentioned to them, as they marched away, that their going and their dying would mean huge war profits. No one told these American soldiers that they might be shot down by bullets made by their own brothers here. No one told them that the ships on which they were going to cross might be torpedoed by submarines built with United State patents. They were just told it was to be a "glorious adventure". Thus, having stuffed patriotism down their throats, it was decided to make them help pay for the war, too. So, we gave them the large salary of $30 a month! All that they had to do for this munificent sum was to leave their dear ones behind, give up their jobs, lie in swampy trenches, eat canned willy (when they could get it) and kill and kill and kill...and be killed

Beyond creating unrealistic ideals and distorting our idea of what women actually look like, media images of women do another type of damage as well. They are one of the main sources of the sexual objectification of women, constantly conveying that women's bodies exist for others to evaluate and use at will. When we see women portrayed as objects in media imagery, it's a reminder of how often women are valued only for their bodies. The message of these images is clear: You exist for being looked at.

When I speak of the aspiration towards the beautiful, of the ideal as the ultimate aim of art, which grows from a yearning for that ideal, I am not for a moment suggesting that art should shun the 'dirt' of the world. On the contrary! the artistic image is always a metonym, where one thing is substituted for another, the smaller for the greater. To tell of what is living, the artist uses something dead; to speak of the infinite, he shows the finite. Substitution... the infinite cannot be made into matter, but it is possible to create an illusion of the infinite: the image.

But they hushed, all at once and quite abruptly, when he stood still at center stage, his arms straight out from his shoulders, and went rigid, and began to tremble with a massive inner dynamism. Nobody present had ever seen anyone stand so still and yet so strangely mobile. He laid his head back until his scalp contacted his spine, that far back, and opened his throat, and a sound rose in the auditorium like a wind coming from all four directions, low and terrifying, rumbling up from the ground beneath the floor, and it gathered into a roar that sucked at the hearing itself, and coalesced into a voice that penetrated into the sinuses and finally into the very minds of those hearing it, taking itself higher and higher, more and more awful and beautiful, the originating ideal of all such sounds ever made, of the foghorn and the ship’s horn, the locomotive’s lonesome whistle, of opera singing and the music of flutes and the continuous moanmusic of bagpipes. And suddenly it all went black. And that time was gone forever.

No, you don't feel it now. Some day, when you are old and wrinkled and ugly, when thought has seared your forehead with its lines, and passion branded your lips with itshideous fires, you will feel it, you will feel it terribly.Now, wherever you go, you charm the world. Will it always be so? . . . You have a wonderfully beautiful face, Mr. Gray. Don't frown. You have. And beauty is a form of genius-- is higher, indeed, than genius, as it needs no explanation. It is of the great facts of the world, like sunlight, or spring-time, or the reflection in dark waters of that silver shell we call the moon. It cannot be questioned. It has its divine right of sovereignty. It makes princes of those who have it.You smile? Ah! when you have lost it you won't smile. . . . People say sometimes that beauty is only superficial.That may be so, but at least it is not so superficial as thought is. To me, beauty is the wonder of wonders.It is only shallow people who do not judge by appearances. The true mystery of the world is the visible, not the invisible. . . . Yes, Mr. Gray, the gods have been good to you.But what the gods give they quickly take away. You have only a few years in which to live really, perfectly, and fully.When your youth goes, your beauty will go with it, and then you will suddenly discover that there are no triumphs left for you, or have to content yourself with those mean triumphs that the memory of your past will make more bitter than defeats.Every month as it wanes brings you nearer to something dreadful. Time is jealous of you, and wars against your lilies and your roses. You will become sallow, and hollow-cheeked, and dull-eyed. You will suffer horribly.... Ah! realize your youth while you have it. Don't squander the gold of your days,listening to the tedious, trying to improve the hopeless failure,or giving away your life to the ignorant, the common, and the vulgar. These are the sickly aims, the false ideals,of our age. Live! Live the wonderful life that is in you! Let nothing be lost upon you. Be always searching for new sensations. Be afraid of nothing. . . . A new Hedonism-- that is what our century wants. You might be its visible symbol.With your personality there is nothing you could not do.The world belongs to you for a season. . . . The moment I met you I saw that you were quite unconscious of what you really are, of what you really might be. There was so much in you that charmed me that I felt I must tell you something about yourself.I thought how tragic it would be if you were wasted. For there is such a little time that your youth will last--such a little time.The common hill-flowers wither, but they blossom again.The laburnum will be as yellow next June as it is now.In a month there will be purple stars on the clematis, and year after year the green night of its leaves will hold its purple stars. But we never get back our youth. The pulse of joy that beats in us at twenty becomes sluggish. Our limbs fail, our senses rot. We degenerate into hideous puppets, haunted by the memory of the passions of which we were too much afraid, and the exquisite temptations that we had not the courage to yield to. Youth! Youth! There is absolutely nothing in the world but youth!

-Desiderata- Go placidly amid the noise and haste, and remember what peace there may be in silence. As far as possible without surrender be on good terms with all persons. Speak your truth quietly and clearly; and listen to others, even the dull and the ignorant; they too have their story. Avoid loud and aggressive persons, they are vexations to the spirit. If you compare yourself with others, you may become vain and bitter; for always there will be greater and lesser persons than yourself. Enjoy your achievements as well as your plans. Keep interested in your own career, however humble; it is a real possession in the changing fortunes of time. Exercise caution in your business affairs; for the world is full of trickery. But let this not blind you to what virtue there is; many persons strive for high ideals; and everywhere life is full of heroism. Be yourself. Especially, do not feign affection. Neither be cynical about love; for in the face of all aridity and disenchantment it is as perennial as the grass. Take kindly the counsel of the years, gracefully surrendering the things of youth. Nurture strength of spirit to shield you in sudden misfortune. But do not distress yourself with dark imaginings. Many fears are born of fatigue and loneliness. Beyond a wholesome discipline, be gentle with yourself. You are a child of the universe, no less than the trees and the stars; you have a right to be here. And whether or not it is clear to you, no doubt the universe is unfolding as it should. Therefore be at peace with God, whatever you conceive Him to be, and whatever your labors and aspirations, in the noisy confusion of life keep peace with your soul. With all its sham, drudgery, and broken dreams, it is still a beautiful world. Be cheerful. Strive to be happy.

So, maybe we’re the generation of the selfie, but we’re also the generation that grew up in a tainted, Photoshopped world with every impossible beauty standard shoved down our throat through a tube because eating has become a guilty pleasure and condemning beauty ideals won’t go straight to our thighs. And if, by chance, we are able to destroy the demons that you’ve planted inside of us with your constant advertisements and rules that play behind our eyelids and take root in our brains, then let us take our fucking pictures and capture that moment when we felt beautiful because all this world has taught us is that our beauty is the greatest measure of our worth. Scoff at our phones all you like, these delicate extensions of our fingers, but know that through this technology that you couldn’t even begin to understand, we have smudged the entire world with our fingerprints. We are the generation of knowledge, and we are learning more than any that came before us. So, frown at my typing fingers; I am using them to grasp power by the throat. Try to invalidate us, but we’ve heard our parents talking about the world’s crashing and burning since we had sprung from the womb. We know you’ve fucked up, and we’re angry about it- the kind of anger that fuels knowledge, that I feel in my veins every time I read the news from my phone before school, that sticks in my throat like honey in a debate; the kind of anger that simmers, that sharpens teeth into daggers, that makes this generation more dangerous than you could have ever imagined. We are the generation of change, and goddammit, we’re coming.

I like myself. I have never once hated myself. My high specs, my half decent looks, My pessimistic, realist point of view. I don't hate any of it at all. But, for the first time, I feel like I could hate myself. The Yukino Yukinoshita I've seen all this time was always beautiful, pure, Never told a lie, and could stand on her own feet even- With nobody to lean on. I'm pretty sure I always admired her for that. I forced my own expectations and ideals on her, Let myself think I understood her, and let myself be dissapointed. I cautioned myself against this time and time again, But I still haven't gotten over it. Even Yukino Yukinoshita tells lies. I couldn't even accept such an obvious fact, And for that...I...hate myself — Hachiman Hikigaya

I can't bear it that some man, even with a lofty heart and the highest mind, should start from the ideal of the Madonna and end with the ideal of Sodom. It's even more fearful when someone who already has the ideal of Sodom in his soul does not deny the ideal of the Madonna either, and his hear burns with it, verily, verily burns, as in his young, blameless years. No, man is broad, even too broad, I would narrow him down. Devil knows even what to make of him, that's the thing! What's shame for the mind is beauty all over for the heart. Can there be beauty in Sodom? Believe me, for the vast majority of people, that's just where beauty lies--did you know that secret? The terrible thing is that beauty is not only fearful but also mysterious. Here the devil is struggling with God, and the battlefield is the human heart. But, anyway, why kick against the pricks?

He thinks it's because he was born in the wrong body, but we want to whisper in his ears that many of us were born in the right bodies and still felt foreign inside them, felt betrayed. We completely misunderstood our bodies. We punished them, berated them, held them to an Olympian ideal that was deeply unfair to them. We loathed the hair in some places and the lack of hair in others. We wanted to everything to be tighter, stronger, harder, faster. We rarely recognized our own beauty unless someone else was recognizing it for us. We starved or we pushed or we hid or we paraded, and there was always another body we thought was better than ours. There was always something wrong, most time numerous things wrong. When we were healthy, we were ignorant. We could never be content within our own skin. Breathe, we want to tell Avery. Feel yourself breathe. Because that is as much a part of your body as anything else. Avery, we whisper, you are a marvel. And he is. He may never believe it, but he is.

It is also about loss, about the perishability of dreams once they are transformed into hard reality. It is the longing, its immateriality, that makes the dream pure. What we in Iran had in common with Fitzgerald was this dream that became our obsession and took over our reality, this terrible, beautiful dream, impossible in its actualization, for which any amount of violence might be justified or forgiven. This was what we had in common, although we were not aware of it then. Dreams, Mr Nyazi, are perfect ideals, complete in themselves. How can you impose them on a constantly changing, imperfect, incomplete reality? You would become a Humbert, destroying the object of your dream; or a Gatsby, destroying yourself. When I left the class that day, I did not tell them what I myself was just beginning to discover: how similar our own fate was becoming to Gatsby's. He wanted to fulfill his dream by repeating the past, and in the end he discovered that the past was dead, the present a sham, and there was no future. Was this not similar to our revolution, which had come in the name of our collective past and had wrecked our lives in the name of a dream?

All we Karamazovs are such insects. And angel as you are, that insect lives in you, too, and will stir up a tempest in your blood. Tempests, because sensual lust is a tempest - worse than a tempest! Beauty is a terrible and awful thing! It is terrible because it has not been fathomed and never can be fathomed, for God sets before us nothing but riddles. Here the boundaries meet and all contradictions exist side by side. I am not an educated nor cultured man, Alyosha, but I've thought a lot about this. It's terrible what mysteries there are! Too many riddles weigh men down on earth. We must solve as we can, and try to keep a dry skin in the water. Beauty! I can't bear the thought that a man of lofty mind and heart begins with the ideal of the Madonna and ends with the ideal of Sodom. What's still more awful is that a man with the ideal of Sodom in his soul does not renounce the ideal of the Madonna, and his heart may be on fire with that ideal, genuinely on fire, just as in his days of youth and innocence. Yes, man is broad, too broad. I'd have him narrower. The devil only knows what to make of it! What to the mind is shameful is beauty and nothing else to the heart. Is there beauty in Sodom? Believe me, that for the immense mass of mankind beauty is found in Sodom. Did you know that secret? The awful thing is that beauty is mysterious as well as terrible. God and the devil are fighting there and the battlefield is the heart of man.

Never," enjoins a women's magazine, "mention the size of his [penis] in public...and never, ever let him know that anyone else knows or you may find it shrivels up and disappears, serving you right." That quotation acknowledges that critical sexual comparison is a direct anaphrodisiac when applied to men; either we do not yet recognize that it has exactly the same effect on women, or we do not care, or we understand on some level that right now that effect is desirable and appropriate. A man is unlikely to be brought within earshot of women as they judge men's appearance, height, muscle tone, sexual technique, penis size, personal grooming, or taste in clothes--all of which we do. The fact is that women are able to view men just as men view women, as objects for sexual and aesthetic evaluation; we too are effortlessly able to choose the male "ideal" from a lineup and if we could have male beauty as well as everything else, most of us would not say no. But so what? Given all that, women make the choice, by and large, to take men as human beings first.

I believe in Free Will, the Force Almighty by which we conduct ourselves as if we were the sons and daughters of a just and wise God, even if there is no such Supreme Being. And by free will, we can choose to do good on this earth, no matter that we all die, and do not know where we go when we die, or if a justice or explanation awaits us. I believe that we can, through our reason, know what good is, and in the communion of men and women, in which the forgiveness of wrongs will always be more significant than the avenging of them, and that in the beautiful natural world that surrounds us, we represent the best and the finest of beings, for we alone can see that natural beauty, appreciate it, learn from it, weep for it, and seek to conserve it and protect it. I believe finally that we are the only true moral force in the physical world, the makers of, ethics and moral ideas, and that we must be as good as the gods we created in the past to guide us. I believe that through our finest efforts, we will succeed finally in creating heaven on earth, and we do it every time that we love, every time that we embrace, every time that we commit to create rather than destroy, every time that we place life over death, and the natural over what is unnatural, insofar as we are able to define it. And I suppose I do believe in the final analysis that a peace of mind can be obtained in the face of the worst horrors and the worst losses. It can be obtained by faith in change and in will and in accident and by faith in ourselves, that we will do the right thing, more often than not, in the face of adversity. For ours is the power and the glory, because we are capable of visions and ideas which are ultimately stronger and more enduring than we are. That is my credo. That is my belief, for what it's worth, and it sustains me. And if I were to die right now, I wouldn't be afraid. Because I can't believe that horror or chaos awaits us. If any revelation awaits us at all, it must be as good as our ideals and our philosophy. For surely nature must embrace the visible and the invisible, and it couldn't fall short of us. The thing that makes the flowers open and the snowflakes fall must contain a wisdom and a final secret as intricate and beautiful as the blooming camellia or the clouds gathering above, so white and so pure in the blackness. If that isn't so, then we are in the grip of a staggering irony. And all the spooks of hell might as well dance. There could be a devil. People who burn other people to death are fine. There could be anything. But the world is simply to beautiful for that. At least it seems that way to me.

Certainly those determining acts of her life were not ideally beautiful. They were the mixed result of young and noble impulse struggling amidst the conditions of an imperfect social state, in which great feelings will often take the aspect of error, and great faith the aspect of illusion. For there is no creature whose inward being is so strong that it is not greatly determined by what lies outside it. A new Theresa will hardly have the opportunity of reforming a conventual life, any more than a new Antigone will spend her heroic piety in daring all for the sake of a brother's burial: the medium in which their ardent deeds took shape is forever gone. But we insignificant people with our daily words and acts are preparing the lives of many Dorotheas, some of which may present a far sadder sacrifice than that of the Dorothea whose story we know. Her finely touched spirit had still its fine issues, though they were not widely visible. Her full nature, like that river of which Cyrus broke the strength, spent itself in channels which had no great name on the earth. But the effect of her being on those around her was incalculably diffusive: for the growing good of the world is partly dependent on unhistoric acts; and that things are not so ill with you and me as they might have been, is half owing to the number who lived faithfully a hidden life, and rest in unvisited tombs.

The all-powerful Zahir seemed to be born with every human being and to gain full strength in childhood, imposing rules that would thereafter always be respected: People who are different are dangerous; they belong to another tribe; they want our lands and our women. We must marry, have children, reproduce the species. Love is only a small thing, enough for one person, and any suggestion that the heart might be larger than this may seem perverse. When we are married we are authorised to take possession of the other person, body and soul. We must do jobs we detest because we are part of an organised society, and if everyone did what they wanted to do, the world would come to a standstill. We must buy jewelry; it identifies us with our tribe. We must be amusing at all times and sneer at those who express their real feelings; it's dangerous for a tribe to allow its members to show their feelings. We must at all costs avoid saying no because people prefer those who always say yes, and this allows us to survive in hostile territory. What other people think is more important than what we feel. Never make a fuss--it might attract the attention of an enemy tribe. If you behave differently you will be expelled from the tribe because you could infect others and destroy something that was extremely difficult to organise in the first place. We must always consider the look of our new cave, and if we don't have a clear idea of our own, then we must call a decorator who will do his best to show others what good taste we have. We must eat three meals a day, even if we're not hungry, and when we fail to fit the current ideal of beauty we must fast, even if we're starving. We must dress according to the dictates of fashion, make love whether we feel like it or not, kill in the name of our country, wish time away so that retirement comes more quickly, elect politicians, complain about the cost of living, change our hair-style, criticise anyone who is different, go to a religious service on Sunday, Saturday or Friday, depending on our religion, and there beg forgiveness for our sins and puff ourselves up with pride because we know the truth and despise he other tribe, who worship false gods. Our children must follow in our footsteps; after all we are older and know more about the world. We must have a university degree even if we never get a job in the area of knowledge we were forced to study. We must never make our parents sad, even if this means giving up everything that makes us happy. We must play music quietly, talk quietly, weep in private, because I am the all-powerful Zahir, who lays down the rules and determines the meaning of success, the best way to love, the importance of rewards.

A thought expressed is a falsehood." In poetry what is not said and yet gleams through the beauty of the symbol, works more powerfully on the heart than that which is expressed in words. Symbolism makes the very style, the very artistic substance of poetry inspired, transparent, illuminated throughout like the delicate walls of an alabaster amphora in which a flame is ignited. Characters can also serve as symbols. Sancho Panza and Faust, Don Quixote and Hamlet, Don Juan and Falstaff, according to the words of Goethe, are "schwankende Gestalten." Apparitions which haunt mankind, sometimes repeatedly from age to age, accompany mankind from generation to generation. It is impossible to communicate in any words whatsoever the idea of such symbolic characters, for words only define and restrict thought, but symbols express the unrestricted aspect of truth. Moreover we cannot be satisfied with a vulgar, photographic exactness of experimental photoqraphv. We demand and have premonition of, according to the allusions of Flaubert, Maupassant, Turgenev, Ibsen, new and as yet undisclosed worlds of impressionability. This thirst for the unexperienced, in pursuit of elusive nuances, of the dark and unconscious in our sensibility, is the characteristic feature of the coming ideal poetry. Earlier Baudelaire and Edgar Allan Poe said that the beautiful must somewhat amaze, must seem unexpected and extraordinary. French critics more or less successfully named this feature - impressionism. Such are the three major elements of the new art: a mystical content, symbols, and the expansion of artistic impressionability. No positivistic conclusions, no utilitarian computation, but only a creative faith in something infinite and immortal can ignite the soul of man, create heroes, martyrs and prophets... People have need of faith, they need inspiration, they crave a holy madness in their heroes and martyrs. ("On The Reasons For The Decline And On The New Tendencies In Contemporary Literature")

He is all my art to me now," said the painter gravely. "I sometimes think, Harry, that there are only two eras of any importance in the world's history. The first is the appearance of a new medium for art, and the second is the appearance of a new personality for art also. What the invention of oil-painting was to the Venetians, the face of Antinous was to late Greek sculpture, and the face of Dorian Gray will some day be to me. It is not merely that I paint from him, draw from him, sketch from him. Of course, I have done all that. But he is much more to me than a model or a sitter. I won't tell you that I am dissatisfied with what I have done of him, or that his beauty is such that art cannot express it. There is nothing that art cannot express, and I know that the work I have done, since I met Dorian Gray, is good work, is the best work of my life. But in some curious way—I wonder will you understand me?—his personality has suggested to me an entirely new manner in art, an entirely new mode of style. I see things differently, I think of them differently. I can now recreate life in a way that was hidden from me before. 'A dream of form in days of thought'—who is it who says that? I forget; but it is what Dorian Gray has been to me. The merely visible presence of this lad—for he seems to me little more than a lad, though he is really over twenty— his merely visible presence—ah! I wonder can you realize all that that means? Unconsciously he defines for me the lines of a fresh school, a school that is to have in it all the passion of the romantic spirit, all the perfection of the spirit that is Greek. The harmony of soul and body— how much that is! We in our madness have separated the two, and have invented a realism that is vulgar, an ideality that is void. Harry! if you only knew what Dorian Gray is to me! You remember that landscape of mine, for which Agnew offered me such a huge price but which I would not part with? It is one of the best things I have ever done. And why is it so? Because, while I was painting it, Dorian Gray sat beside me. Some subtle influence passed from him to me, and for the first time in my life I saw in the plain woodland the wonder I had always looked for and always missed.

It is a special blessing to belong among those who can and may devote their best energies to the contemplation and exploration of objective and timeless things. How happy and grateful I am for having been granted this blessing, which bestows upon one a large measure of independence from one's personal fate and from the attitude of one's contemporaries. Yet this independence must not inure us to the awareness of the duties that constantly bind us to the past, present and future of humankind at large. Our situation on this earth seems strange. Every one of us appears here, involuntarily and uninvited, for a short stay, without knowing the why and the wherefore. In our daily lives we feel only that man is here for the sake of others, for those whom we love and for many other beings whose fate is connected with our own. I am often troubled by the thought that my life is based to such a large extent on the work of my fellow human beings, and I am aware of my great indebtedness to them. I do not believe in free will. Schopenhauer's words: 'Man can do what he wants, but he cannot will what he wills,' accompany me in all situations throughout my life and reconcile me with the actions of others, even if they are rather painful to me. This awareness of the lack of free will keeps me from taking myself and my fellow men too seriously as acting and deciding individuals, and from losing my temper. I have never coveted affluence and luxury and even despise them a good deal. My passion for social justice has often brought me into conflict with people, as has my aversion to any obligation and dependence I did not regard as absolutely necessary. [Part 2] I have a high regard for the individual and an insuperable distaste for violence and fanaticism. All these motives have made me a passionate pacifist and antimilitarist. I am against any chauvinism, even in the guise of mere patriotism. Privileges based on position and property have always seemed to me unjust and pernicious, as does any exaggerated personality cult. I am an adherent of the ideal of democracy, although I know well the weaknesses of the democratic form of government. Social equality and economic protection of the individual have always seemed to me the important communal aims of the state. Although I am a typical loner in daily life, my consciousness of belonging to the invisible community of those who strive for truth, beauty, and justice keeps me from feeling isolated. The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as of all serious endeavour in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our minds cannot grasp, whose beauty and sublimity reaches us only indirectly: this is religiousness. In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all there is.