Clever Ideals Quotes

[She] knew there were women who worked successfully out of the home. They ran businesses, created empires and managed to raise happy, healthy, well-adjusted children who went on to graduate magna cum laude from Harvard or became world-renowned concert pianists. Possibly both. These women accomplished all this while cooking gourmet meals, furnishing their homes with Italian antiques, giving clever, intelligent interviews with Money magazine and People, and maintaining a brilliant marriage with an active enviable sex life and never tipping the scale at an ounce over their ideal weight... She knew those women were out there. If she'd had a gun, she'd have hunted every last one of them down and shot them like rabid dogs for the good of womankind.

I've determined the ideal job for me is one where I can write clever essays about my life and my employer will give me enough money not only to live a comfortable existence, but also to buy many, many new pairs of shoes.

Beauty is something that is hard to debate. Every man thinks his ideal the best. But the wittiest woman rise to the top of this structure, conventional beauty often taking a back seat to a woman possessed of a clever tongue.

Jenny: Ned, I am having difficulties forming the image of the woman you should marry in my mind. Tell me, how do you imagine your ideal woman?" Ned: Oh, She's exactly like you. Except younger. Jenny: Whatever do you mean? She's clever? Witty? Ned: No. I mean she's dependable and honest. The mysterious smile slipped from Jenny's lips for the barest instant, and she looked at him in appalled and flattered horror. If this was how Ned assessed character, he would end up married to a street thief in no time at all.

To say it for those who know how to explain a thing: women have the intelligence, men the heart and passion. This is not contradicted by the fact that men actually get so much farther with their intelligence: they have the deeper, more powerful drives; these take their intelligence, which is in itself something passive, forward. Women are often privately amazed at the great honor men pay to their hearts. When men look especially for a profound, warm-hearted being, in choosing their spouse, and women for a clever, alert, and brilliant being, one sees very clearly how a man is looking for an idealized man, and a woman for an idealized woman--that is, not for a complement, but for the perfection of their own merits.

I don’t call women of that kind clever. I call them stupid! Same thing often.

Southerners. Such literate, civilized folk, such charm and cleverness and passion for living, such genuine interest in people, all people, high and low, white and black, and yet how often it had come to, came to, was still coming to vicious incomprehension, usually over race but other things too - religion, class, money. How often the lowest elements had burst out of the shadows and hollers, guns and torches blazing, galloping past the educated and tolerant as nightriders, how often the despicable had run riot over the better Christian ideals... how often cities had burned, people had been strung up in trees, atrocities had been permitted to occur and then, in the seeking of justice for those outrages, how slippery justice had proven, how delayed its triumph. Oh you expect such easily obtained violence in the Balkans or among Asian or African tribal peoples centuries-deep in blood feuds, but how was there such brutality and wickedness in this place of church and good intention, a place of immense friendliness and charity and fondness for the rituals of family and socializing, amid the nation's best cooking and best music... how could one place contain the other place?

What does this mean, sir?  You don’t mean to say that this charming, clever young lady has been so foolish as to accept you?

I hope you have not invested in it. I am sure you are far too clever to have done that. MRS. CHEVELEY. I have invested very largely in it.

Don’t fool yourself with destructive ideals cloaked in clever justifications or soothingly wrapped in smooth verbiage. For in the end, these are not the things that fool you. Rather, it is the fact that you’ve granted them permission to fool you.

Beauty is something that is hard to debate. Every man thinks his ideal the best.” His eyes raked her hotly, and she felt her internal temperature increase like a kitchen stove overly stocked before being lit. “But the wittiest women rise to the top of this structure, conventional beauty often taking a backseat to a woman possessed of a clever tongue.

Like I said, there are layers. People might agree with the principles but there’s more to it. Maybe they finally find a place with the true believers – a place they never had before with anyone else. Maybe the ideals, while not that important to them, open up paths to success or honor that weren’t open to them before. Maybe they get power they didn’t have. Maybe it just makes them feel good to rub other people’s faces in the dirt or feel like they’re somehow in the right or cleverer than their neighbors, or to rebel – not against anything, just to rebel in general. People are strange. In that buzz of thoughts and wants any one thing could be the controlling impulse that launches them down a path you can’t turn back from.

It can be concluded that in the West the relevance of the family and motherhood has been sabotaged long ago. It began in subtle ways with innocent and cleverly sent messages which targeted women's minds. The media told them that being a wife and mother is oppressive and limiting and that children can raise themselves... Staying home with children was considered a waste of one's time and effort.

Any human being should be capable of three things to earn such title: live alone, hunt and drive anything with or without wheels. If you don't have these three things, you're either a slave or an animal. Any idea about being social or human has been cleverly associated with these two things, in order to make believe that being a social animal is the ideal to aspire for, especially if such animal is enslaved by a certain amount of ideals promoted by the system that gives him life and cuts it off as soon as he shows himself undeserving.

Neethan is a tall dude, six-eight, and watching him come out of a limo is like watching a cleverly designed Japanese toy robot arachnid emerge from a box, propelling a torso on which nods his head, across which is splashed a smile of idealized teeth, teeth so gleaming you could brush your own teeth looking into them, teeth that still look fantastic blown up two stories tall on the side of a building, a sexual promise to nameless fans encoded in bicuspid, molar, incisor, and canine. The arm rises, a wave, a hello, an acknowledgement that the assembled journalists exist and through the conduits of their cameras exist the public. Neethan F. Jordan has arrived!

The village pilgrim who spends all his earnings to have a bath in the Ganges or a daršan of the deity at Puri, who undertakes weary marches through toil and suffering to Benares or Kailas, has an innate conviction that man does not live by bread alone. Our age is a sophisticated one. In its superior fashion it laughs at gods and ghosts, values and ideals. It is too clever to take these outworn superstitions seriously, but the illiterate Hindus who are foolish enough to perceive that these things are the symbols of thoughts beyond the reach of our rational minds do not merit our derision. I know that the people of India are the victims of paralysing superstitions, but I cannot believe that they are devoid of religious sense.

Within our own species we have great variation between these two reactions. One man may beat his life away in furious assault on the barrier, where another simply waits for the tide to pick him up. Such variation is also observable among the higher vertebrates, particularly among domestic animals. It would be strange if it were not also true of the lower vertebrates, among the individualistic ones anyway. A fish, like the tuna or the sardine, which lives in a school, would be less likely to vary than this lonely horned shark, for the school would impose a discipline of speed and uniformity, and those individuals which would not or could not meet the school’s requirements would be killed or lost or left behind. The overfast would be eliminated by the school as readily as the over-slow, until a standard somewhere between the fast and slow had been attained. Not intending a pun, we might note that our schools have to some extent the same tendency. A Harvard man, a Yale man, a Stanford man—that is, the ideal—is as easily recognized as a tuna, and he has, by a process of elimination, survived the tests against idiocy and brilliance. Even in physical matters the standard is maintained until it is impossible, from speech, clothing, haircuts, posture, or state of mind, to tell one of these units of his school from another. In this connection it would be interesting to know whether the general collectivization of human society might not have the same effect. Factory mass production, for example, requires that every man conform to the tempo of the whole. The slow must be speeded up or eliminated, the fast slowed down. In a thoroughly collectivized state, mediocre efficiency might be very great, but only through the complete elimination of the swift, the clever, and the intelligent, as well as the incompetent. Truly collective man might in fact abandon his versatility. Among school animals there is little defense technique except headlong flight. Such species depend for survival chiefly on tremendous reproduction. The great loss of eggs and young to predators is the safety of the school, for it depends for its existence on the law of probability that out of a great many which start some will finish. It is interesting and probably not at all important to note that when a human state is attempting collectivization, one of the first steps is a frantic call by the leaders for an increased birth rate—replacement parts in a shoddy and mediocre machine.

Here’s a sentence in a book I’m reading: ‘We belong, of course, to a generation that’s seen through things, seen how futile everything is, and had the courage to accept futility, and say to ourselves: There’s nothing for it but to enjoy ourselves as best we can.’ Well, I suppose that’s my generation, the one that’s seen the war and its aftermath; and, of course, it is the attitude of quite a crowd; but when you come to think of it, it might have been said by any rather unthinking person in any generation; certainly might have been said by the last generation after religion had got the knock that Darwin gave it. For what does it come to? Suppose you admit having seen through religion and marriage and treaties, and commercial honesty and freedom and ideals of every kind, seen that there’s nothing absolute about them, that they lead of themselves to no definite reward, either in this world or a next which doesn’t exist perhaps, and that the only thing absolute is pleasure and that you mean to have it — are you any farther towards getting pleasure? No! you’re a long way farther off. If everybody’s creed is consciously and crudely ‘grab a good time at all costs,’ everybody is going to grab it at the expense of everybody else, and the devil will take the hindmost, and that’ll be nearly everybody, especially the sort of slackers who naturally hold that creed, so that they, most certainly, aren’t going to get a good time. All those things they’ve so cleverly seen through are only rules of the road devised by men throughout the ages to keep people within bounds, so that we may all have a reasonable chance of getting a good time, instead of the good time going only to the violent, callous, dangerous and able few. All our institutions, religion, marriage, treaties, the law, and the rest, are simply forms of consideration for others necessary to secure consideration for self. Without them we should be a society of feeble motor-bandits and streetwalkers in slavery to a few super-crooks. You can’t, therefore, disbelieve in consideration for others without making an idiot of yourself and spoiling your own chances of a good time. The funny thing is that no matter how we all talk, we recognise that perfectly. People who prate like the fellow in that book don’t act up to their creed when it comes to the point. Even a motor-bandit doesn’t turn King’s evidence. In fact, this new philosophy of ‘having the courage to accept futility and grab a good time’ is simply a shallow bit of thinking; all the same, it seemed quite plausible when I read it.

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His theory on the matter is quite original. He maintains that spiritual progress can only occur in a world of leisure. What do you think about that?' 'A world of leisure, truly!' Chawki exclaimed. 'I don't understand. Please explain what you mean.' 'It's quite simple,' said Medhat. 'From the beginning man's hardworking fate has made him unable to conceive of an ideal that is not material and does not correspond to his needs and his safety. All he thinks about is earning a living; this is what he is taught from childhood on. His only aim is to become cleverer and more of a bastard than everyone else. During his entire life, he uses his ingenuity to provide food for himself and, once he has eaten his fill, to invent some sordid ambition for himself. When, then, does he have time to elevate his spirit and his mind? The tiniest thought along these lines is considered a criminal offense, immediately punishable by disapproval and starvation. Therefore, I venture to affirm that only people of leisure can attain a way of thinking that is truly civilized.

The European states resembled each other rather closely in their luxuriant growth of antiliberal criticism as the twentieth century opened. Where they differed was in those political, social, and economic preconditions that seem to distinguish the states where fascism, exceptionally, was able to become established. One of the most important preconditions was a faltering liberal order. Fascisms grew from back rooms to the public arena most easily where the existing government functioned badly, or not at all. One of the commonplaces of discussions of fascism is that it thrived upon the crisis of liberalism. I hope here to make that vague formulation somewhat more concrete. On the eve of World War I the major states of Europe were either governed by liberal regimes or seemed headed that way. Liberal regimes guaranteed freedoms both for individuals and for contending political parties, and allowed citizens to influence the composition of governments, more or less directly, through elections. Liberal government also accorded a large measure of freedom to citizens and to enterprises. Government intervention was expected to be limited to the few functions individuals could not perform for themselves, such as the maintenance of order and the conduct of war and diplomacy. Economic and social matters were supposed to be left to the free play of individual choices in the market, though liberal regimes did not hesitate to protect property from worker protests and from foreign competition. This kind of liberal state ceased to exist during World War I, for total war could be conducted only by massive government coordination and regulation. After the war was over, liberals expected governments to return to liberal policies. The strains of war making, however, had created new conflicts, tensions, and malfunctions that required sustained state intervention. At the war’s end, some of the belligerent states had collapsed...What had gone wrong with the liberal recipe for government? What was at stake was a technique of government: rule by notables, where the wellborn and well-educated could rely on social prestige and deference to keep them elected. Notable rule, however, came under severe pressure from the “nationalization of the masses." Fascists quickly profited from the inability of centrists and conservatives to keep control of a mass electorate. Whereas the notable dinosaurs disdained mass politics, fascists showed how to use it for nationalism and against the Left. They promised access to the crowd through exciting political spectacle and clever publicity techniques; ways to discipline that crowd through paramilitary organization and charismatic leadership; and the replacement of chancy elections by yes-no plebiscites. Whereas citizens in a parliamentary democracy voted to choose a few fellow citizens to serve as their representatives, fascists expressed their citizenship directly by participating in ceremonies of mass assent. The propagandistic manipulation of public opinion replaced debate about complicated issues among a small group of legislators who (according to liberal ideals) were supposed to be better informed than the mass of the citizenry. Fascism could well seem to offer to the opponents of the Left efficacious new techniques for controlling, managing, and channeling the “nationalization of the masses,” at a moment when the Left threatened to enlist a majority of the population around two non-national poles: class and international pacifism. One may also perceive the crisis of liberalism after 1918 in a second way, as a “crisis of transition,” a rough passage along the journey into industrialization and modernity. A third way of looking at the crisis of the liberal state envisions the same problem of late industrialization in social terms.

Over there, Dante, are three clever debunkers. You know what a debunker is? A person who lacks imagination, Dante. Who can only thrive in the world. Their dull creed replaced spirituality with a new god of economics. But what has that achieved? People are dissatisfied, bored, unfulfilled. Those three can do nothing but mock the intuitive and the creative. Like us, Dante, who flee the everyday world and seek a meaning through our endeavours. We are the fortunate ones.

She blurted, “Are you planning to offer for Penelope Grayson’s hand?” The words were out of her mouth before she knew what she was saying. She dipped her chin, a blush spreading across her cheeks. She had no idea why she had asked such an inappropriate question. More than that, she had a sudden intense dread of his answer. If she had been looking at his face, she would have seen the look of shock that passed over it and known his answer before he spoke it. “No. Alex. No, I have never intended to propose to Penelope. She’s very beautiful, but…” He paused. “She’s not you.” Her eyes flew to meet his as she realized just how monumental this moment—that statement—was. “I confess, earlier in the season, I had plans to court Penelope. She seemed the ideal…candidate.” “Charming sentiment,” Alex said, adding, “It’s incredible that men think of finding a wife in the same vein as electing a politician.” Ignoring her pontification, he continued, “However…that’s all changed now. I can’t imagine being with Penelope. Because I seem only to be able to imagine being with you.” Attempting to ignore the lurch in her stomach that occurred in response to those words, she asked, “What does that mean?” “It means that you’ve become the standard to which I hold all the other women in my life. Are they as humorous as you, as easy to speak with, as charming, as witty, as…” He stopped. “Go on,” she prodded. He smiled at her shameless ploy for more compliments. “As wonderful as you. As clever. As beautiful.” She blushed shyly. “I’m not beautiful.” “Yes, love, you are.” He stepped closer to her, pulling her close and tracing the curve of her cheek. “So beautiful that I rather wonder how I could have missed it before this season.” And, with that, he kissed her.

Teachers needed to emphasize the message, not the medium. Ideally, the curriculum should be so engaging that students would forget which language the teacher was using!

BOTH PEARSON EDUCATION AND THE NONPROFIT Center for Applied Linguistics (CAL) have promoted SIOP as an all-purpose educational product: a tool for evaluating teachers, a template for lesson planning and “delivery,” and a course of professional development. They advertise their model as ideal not only for English learners (pre-K–12 and adult), but also for mainstream and special education students in the United States, as well as language students worldwide. Clearly, they believe the market potential is vast.

Let’s get one thing straight, however. Making money without creating anything of value is anything but easy. It takes talent, ambition, and brains. And the banking world is brimming with clever minds.

Oh, those people! Can you imagine what it must be for any one who has lived in a world where there was always creative work in the background, work with some dignity about it, men and women with professions or arts to follow, with ideals and things to believe in and quarrel about, some of them wealthy, some of them quite poor; can you think what it means to step out of that into another world where you have to be very rich, shamefully rich, to exist at all—where money is the only thing that counts and the first thing in everybody’s thoughts—where the men who make the millions are so jaded by the work, that sport is the only thing they can occupy themselves with when they have any leisure, and the men who don’t have to work are even duller than the men who do, and vicious as well; and the women live for display and silly amusements and silly immoralities; do you know how awful that life is? Of course I know there are clever people, and people of taste in that set, but they’re swamped and spoiled, and it’s the same thing in the end; empty, empty! Oh! I suppose I’m exaggerating, and I did make friends and have some happy times; but that’s how I feel after it all. The seasons in New York and London—how I hated them! And our house-parties and cruises in the yacht and the rest—the same people, the same emptiness.

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Narcissists view others as an extension of themselves. They see people as their mirror image. If you are smart and beautiful and clever, they are attracted to you and idealize you. But as soon as you disagree with them or do something that they don’t want you to do, they become quickly disappointed and often try to put you down.

Analogously, the cultural appropriation of "Zen" in the popular culture of the West has often been as superficial as it has been enthusiastic. However, in Western universities these days the pendulum has swung in the other direction; the current academic trend is to use historical and philological scholarship to criticize the idealized spiritual and romantic image of Zen fashioned by earlier generations of writers. In erudite books with clever titles like Chan Insights and Oversights and Seeing Through Zen this this critical—and sometimes polemical—debunking is aimed not only at the ways in which authors like D. T. Suzuki and Alan Watts have presented Zen to Westerners; it is also aimed at the traditional self conceptions and self-presentations of the Zen tradition throughout its fifteen-hundred-year history in Asia.

In his earlier writings Dōgen is adamant that Zen practice and realization is available to anyone, regardless of whether they are monastics or laypeople, male or female, old or young, clever or stupid. He was extremely progressive in his attitude toward women, which in Japan is woefully behind the egalitarian ideals of the West, even today. Yet in his later writings Dōgen seems to have changed his mind and started to believe that only temple-bound monks — male and female, so at least he didn't change his mind about that part — could possibly attain the Buddhist truth.

Women have the intelligence, men the heart and passion. This is not contradicted by the fact that men actually get so much farther with their intelligence: they have the deeper, more powerful drives; these take their intelligence, which is in itself something passive, forward. Women are often privately amazed at the great honor men pay to their hearts. When men look especially for a profound, wam-hearted being, in choosing their spouse, and women for a clever, alert, and brilliant being, one sees very clearly how a man is looking for an idealized man, and a woman for an idealized woman - that is, not for a complement, but for the perfection of their own merits.

THIS LIFE IS VERY CLEVER, IT KEEPS SNATCHING OUR AGE BY GIVING US A NEW TOMORROW.

You’ll see,” he said, pacing the room. “You think they’re powerful—those giants of industry who’re so clever with motors and furnaces? They’ll be stopped! They’ll be stripped! They’ll be brought down! They’ll be—” He noticed the way she was staring at him. “It’s not for ourselves,” he snapped hastily, “it’s for the people. That’s the difference between business and politics—we have no selfish ends in view, no private motives, we’re not after profit, we don’t spend our lives scrambling for money, we don’t have to! That’s why we’re slandered and misunderstood by all the greedy profit-chasers who can’t conceive of a spiritual motive or a moral ideal or . . . We couldn’t help it!” he cried suddenly, whirling to her. “We had to have that plan! With everything falling to pieces and stopping, something had to be done! We had to stop them from stopping! We couldn’t help it!

To cover the topic of evil, he wisely counseled as follows: “I cannot tell you all the things whereby ye may commit sin for there are divers ways and means, even so many that I cannot number them.”[574] [That frank assessment by King Benjamin is beyond the wisdom of a young person to grasp. It reflects the lifelong contemplation of an aging king, not clever fiction by a young Joseph Smith. It is one of the reasons Joseph Smith could not have authored the Book of Mormon, and proof it contains greater wisdom than his own when the book was first printed. King Benjamin was unwilling to give a lengthy list of what not‑to‑do, because the list would be endless. Instead he tells what ought to be done in an ideal society.]

Why do they keep fighting?...Wouldn't it be easier just to stop?...They're stupid and crazy. ...Not crazy. More like- rationally insane. When people fight for ideals, no price is too high, no fight can be surrendered. They aren't fighting for money, or power, or control. Not really. They're fighting to destroy their enemies. So even if they destroy everything around them, it's worth it, because they know that they will have destroyed the traitors. ...But they all call each other traitors. ... Indeed. It's a long tradition here. I'm sure whoever first started questioning their political opponents' patriotism thought they were being quite clever. ...Humans created generals and colonels and majors, people who kept their hands clean while they ordered others to cover themselves in blood.