Constrain Quotes

Nothing is more dangerous than a dogmatic worldview - nothing more constraining, more blinding to innovation, more destructive of openness to novelty.

I have gained this by philosophy; I do without being ordered what some are constrained to do by their fear of the law.

they were inventing their own type of relationship, one that wasn’t officially recognized by history or immortalized in poetry or song, but which felt truer and less constraining.

You realize that people take drugs because it's the only real personal adventure left to them in their time-constrained, law-and-order, property-lined world. It's only in drugs or death we'll see anything new, and death is just too controlling.

Space and time are the framework within which the mind is constrained to construct its experience of reality.

The truth about the world, he said, is that anything is possible. Had you not seen it all from birth and thereby bled it of its strangeness it would appear to you for what it is, a hat trick in a medicine show, a fevered dream, a trance bepopulate with chimeras having neither analogue nor precedent, an itinerant carnival, a migratory tentshow whose ultimate destination after many a pitch in many a mudded field is unspeakable and calamitous beyond reckoning. The universe is no narrow thing and the order within it is not constrained by any latitude in its conception to repeat what exists in one part in any other part. Even in this world more things exist without our knowledge than with it and the order in creation which you see is that which you have put there, like a string in a maze, so that you shall not lose your way. For existence has its own order and that no man's mind can compass, that mind itself being but a fact among others.

I found it ironic that I should be blessed with wings and yet feel so constrained, so trapped. It was because of my condition, I believe, that I noticed life's ironies a bit more often than the average person. I collected them: how love arrived when you least expected it, how someone who said he didn't want to hurt you eventually would.

Equality is not the empirical claim that all groups of humans are interchangeable; it is the moral principle that individuals should not be judged or constrained by the average properties of their group.

Who imprisoned me here? Who keeps me here? Who can release me? Who's controlling and constraining my life except...me?

The so-called paradox of freedom is the argument that freedom in the sense of absence of any constraining control must lead to very great restraint, since it makes the bully free to enslave the meek. The idea is, in a slightly different form, and with very different tendency, clearly expressed in Plato. Less well known is the paradox of tolerance: Unlimited tolerance must lead to the disappearance of tolerance. If we extend unlimited tolerance even to those who are intolerant, if we are not prepared to defend a tolerant society against the onslaught of the intolerant, then the tolerant will be destroyed, and tolerance with them. — In this formulation, I do not imply, for instance, that we should always suppress the utterance of intolerant philosophies; as long as we can counter them by rational argument and keep them in check by public opinion, suppression would certainly be unwise. But we should claim the right to suppress them if necessary even by force; for it may easily turn out that they are not prepared to meet us on the level of rational argument, but begin by denouncing all argument; they may forbid their followers to listen to rational argument, because it is deceptive, and teach them to answer arguments by the use of their fists or pistols. We should therefore claim, in the name of tolerance, the right not to tolerate the intolerant. We should claim that any movement preaching intolerance places itself outside the law, and we should consider incitement to intolerance and persecution as criminal, in the same way as we should consider incitement to murder, or to kidnapping, or to the revival of the slave trade, as criminal.

True generosity consists precisely in fighting to destroy the causes which nourish false charity. False charity constrains the fearful and subdued, the "rejects of life," to extend their trembling hands. True generosity lies in striving so that these hands--whether of individuals or entire peoples--need be extended less and less in supplication, so that more and more they become human hands which work and, working, transform the world.

Waking consciousness is dreaming – but dreaming constrained by external reality

While many find the new clothes of the emperor magnificent, some dare to say out loud, he is simply naked. If the clear sighted are constrained by the credulous and when the “followers” are browbeating the "knowers", the cat is among the pigeons and the age of obscuration is under way. Obviously "something wicked this way comes…" ("His master's voice" )

Experience had quickly taught her that she could not survive the storms without the anchor of the constraining love of Christ and what she called the "Rock-counsciousness" of the promise given her, "He goeth before.

Fortitude. ... It means fixity of purpose. It means endurance. It means having the strength to live with what constrains you.

Love will not be constrain'd by mastery. When mast'ry comes, the god of love anon Beateth his wings, and, farewell, he is gone. Love is a thing as any spirit free.

The core of science is not a mathematical modeling--it is intellectual honesty. It is a willingness to have our certainties about the world constrained by good evidence and good argument.

A frog in a well cannot discuss the ocean, because he is limited by the size of his well. A summer insect cannot discuss ice, because it knows only its own season. A narrow-minded scholar cannot discuss the Tao, because he is constrained by his teachings. Now you have come out of your banks and seen the Great Ocean. You now know your own inferiority, so it is now possible to discuss great principles with you. 井蛙不可以語於海者，拘於虛也；夏蟲不可以語於冰者，篤於時也；曲士不可以語於道者，束於教也。今爾出於崖涘，觀於大海，乃知爾醜，爾將可與語大理矣。

All I know is that the hours are long... and constrain us to beguile them with proceedings which ... may at first sight seem reasonable, until they become a habit.

The brain is heavily influenced by genes. But from birth through young adulthood, the part of the human brain that most defines us (frontal cortex) is less a product of the genes with which you started life than of what life has thrown at you. Because it is the last to mature, by definition the frontal cortex is the brain region least constrained by genes and most sculpted by experience. This must be so, to be the supremely complex social species that we are. Ironically, it seems that the genetic program of human brain development has evolved to, as much as possible, free the frontal cortex from genes.

Immortals are constrained by ancient rules. But a hero can go anywhere, challenge anyone, as long as he has the nerve. -Chiron

Keep in mind that imagination is at the heart of all innovation. Crush or constrain it and the fun will vanish.

The universe is no narrow thing and the order within it is not constrained by any latitude in its conception to repeat what exists in one part in any other part. Even in this world more things exist without our knowledge than with it and the order in creation which you see is that which you have put there, like a string in a maze, so that you shall not lose your way. For existence has its own order and that no man’s mind can compass, that mind itself being but a fact among others.

To be useful, your beliefs should be constrained by the logic of probability.

Thoroughly convinced of the impossibility of his own suit, a high resolve constrained him not to injure that of another. This is a lover's most stoical virtue, as the lack of it is a lover's most venial sin.

Wine and women make wise men dote and forsake God's law and do wrong." However, the fault is not in the wine, and often not in the woman. The fault is in the one who misuses the wine or the woman or other of God's crations. Even if you get drunk on the wine and through this greed you lapse into lechery, the wine is not to blame but you are, in being unable or unwilling to discipline yourself. And even if you look at a woman and become caught up in her beauty and assent to sin [= adultery; extramarital sex], the woman is not to blame nor is the beauty given her by God to be disparaged: rather, you are to blame for not keeping your heart more clear of wicked thoughts. ... If you feel yourself tempted by the sight of a woman, control your gaze better ... You are free to leave her. Nothing constrains you to commit lechery but your own lecherous heart.

And here one of the most soul-crushing things about the Trump era reveals itself: to get through it with any psychological stability—to get through it without routinely descending into an emotional abyss—a person’s best strategy is to think mostly of himself, herself. As wealth continues to flow upward, as Americans are increasingly shut out of their own democracy, as political action is constrained into online spectacle, I have felt so many times that the choice of this era is to be destroyed or to morally compromise ourselves in order to be functional—to be wrecked, or to be functional for reasons that contribute to the wreck.

As to the roaming of sages, They move in utter emptiness, Let their minds meander in the great nothingness; They run beyond convention And go through where there is no gateway. They listen to the soundless And look at the formless, They are not constrained by society And not bound to its customs. - Lao-tzu

Beauty is not good capital. I compounds the oppression of gender. It constrains those who identify as women against their will. It costs money and demands money. It colonizes. It hurts. It is painful. It can never be fully satisfied. It is not useful for human flourishing. Beauty is, like all capital, merely valuable.

Even the most beautiful nymph is largely useless, and an ugly one would be nothing, less than nothing. She would never marry or produce children. She would be a burden to her family, a stain upon the face of the world. She would live in the shadows, scorned and reviled. But a monster,” he said, “she always has a place. She may have all the glory her teeth can snatch. She will not be loved for it, but she will not be constrained either. So whatever foolish sorrow you harbor, forget it. I think it may be said that you improved her.

For where is the man that has incontestable evidence of the truth of all that he holds, or of the falsehood of all he condemns; or can say that he has examined to the bottom all his own, or other men's opinions? The necessity of believing without knowledge, nay often upon very slight grounds, in this fleeting state of action and blindness we are in, should make us more busy and careful to inform ourselves than constrain others.

As for my own part I care not for death, for all men are mortal; and though I be a woman yet I have as good a courage answerable to my place as ever my father had. I am your anointed Queen. I will never be by violence constrained to do anything. I thank God I am indeed endowed with such qualities that if I were turned out of the realm in my petticoat I were able to live in any place in Christendom.

Neither fear nor self-interest can convert the soul. They may change the appearance, perhaps even the conduct, but never the object of supreme desire... Fear is the motive which constrains the slave; greed binds the selfish man, by which he is tempted when he is drawn away by his own lust and enticed (James 1:14). But neither fear nor self-interest is undefiled, nor can they convert the soul. Only charity can convert the soul, freeing it from unworthy motives.

One might fancy that day, the London day, was just beginning. Like a woman who had slipped off her print dress and white apron to array herself in blue and pearls, the day changed, put off stuff, took gauze, changed to evening, and with the same sigh of exhilaration that a woman breathes, tumbling petticoats on the floor, it too shed dust, heat, colour; the traffic thinned; motor cars, tinkling, darting, succeeded the lumber of vans; and here and there among the thick foliage of the squares an intense light hung. I resign, the evening seemed to say, as it paled and faded above the battlements and prominences, moulded, pointed, of hotel, flat, and block of shops, I fade, she was beginning. I disappear, but London would have none of it, and rushed her bayonets into the sky, pinioned her, constrained her to partnership in her revelry.

I am Andrew Ryan, and I'm here to ask you a question. Is a man not entitled to the sweat of his brow? 'No!' says the man in Washington, 'It belongs to the poor.' 'No!' says the man in the Vatican, 'It belongs to God.' 'No!' says the man in Moscow, 'It belongs to everyone.' I rejected those answers; instead, I chose something different. I chose the impossible. I chose... Rapture, a city where the artist would not fear the censor, where the scientist would not be bound by petty morality, Where the great would not be constrained by the small! And with the sweat of your brow, Rapture can become your city as well.

The constrained lives of his characters made me wonder how my own existence might appear in his hands.

I put up with this church, in the hope that one day it will become better, just as it is constrained to put up with me in the hope that I will become better.

But the elastic heart of youth cannot be compressed into one constrained shape long at a time.

Don't be a slave to history. Don't let existing code dictate future code. All code can be replaced if it is no longer appropriate. Even within one program, don't let what you've already done constrain what you do next -- be ready to refactor... This decision may impact the project schedule. The assumption is that the impact will be less than the cost of /not/ making the change.

His anger stirred her own and she suddenly thought she understood their problem: they were too polite, too constrained, too timorous, they went around each other on tiptoes, murmuring, whispering, deferring, agreeing. They barely knew each other and never could because of the blanket of companionable near-silence that smothered their differences and blinded them as much as it bound them.

Then I fell at his feet and thought, Surely this is the hour of death, for the Lion (who is worthy of all honour) will know that I have served Tash all my days and not him. Nevertheless, it is better to see the Lion and die than to be Tisroc of the world and live and not to have seen him. But the Glorious One bent down his golden head and touched my forehead with his tongue and said, Son, thou art welcome. But I said, Alas Lord, I am no son of thine but the servant of Tash. He answered, Child, all the service thou hast done to Tash, I account as service done to me. Then by reasons of my great desire for wisdom and understanding, I overcame my fear and questioned the Glorious One and said, Lord, is it then true, as the Ape said, that thou and Tash are one? The Lion growled so that the earth shook (but his wrath was not against me) and said, It is false. Not because he and I are one, but because we are opposites, I take to me the services which thou hast done to him. For I and he are of such different kinds that no service which is vile can be done to me, and none which is not vile can be done to him. Therefore if any man swear by Tash and keep his oath for the oath’s sake, it is by me that he has truly sworn, though he know it not, and it is I who reward him. And if any man do a cruelty in my name, then, though he says the name Aslan, it is Tash whom he serves and by Tash his deed is accepted. Dost thou understand, Child? I said, Lord, though knowest how much I understand. But I said also (for the truth constrained me), Yet I have been seeking Tash all my days. Beloved, said the Glorious One, unless thy desire had been for me thou wouldst not have sought so long and so truly. For all find what they truly seek.

If We Must Die If we must die, let it not be like hogs Hunted and penned in an inglorious spot, While round us bark the mad and hungry dogs, Making their mock at our accursèd lot. If we must die, O let us nobly die, So that our precious blood may not be shed In vain; then even the monsters we defy Shall be constrained to honor us though dead! O kinsmen! we must meet the common foe! Though far outnumbered let us show us brave, And for their thousand blows deal one death-blow! What though before us lies the open grave? Like men we'll face the murderous, cowardly pack, Pressed to the wall, dying, but fighting back!

We can be hindered in our development and our personal growth by political conditions. Outer circumstances can constrain us. Only when we are free to develop our innate abilities can we live as free beings. But we are just as much determined by inner potential and outer opportunities as the Stone Age boy on the Rhine, the lion in Africa, or the apple tree in the garden.

...Marx was constrained to think within a horizon torn between the aleatory of the Encounter and the necessity of the Revolution.

A stupid despot may constrain his slaves with iron chains; but a true politician binds them even more strongly by the chain of their own ideas… on the soft fibers of the brain is founded the unshakable base of the soundest of Empires.

Eddie had come to understand that what a man saw and what actually existed in the natural world often were contradictory. The human eye was not capable of true sight, for it was constrained by its own humanness, clouded by regret, and opinion, and faith. Whatever was witnessed in the real world was unknowable in real time. It was the eye of the camera that captured the world as it truly was.

True love knows no constrains, no locks or bars. Past every obstacle it makes its way. It spreads its wings to soar toward the stars, No earthly power will make it stop or stay.

We don’t constrain our mental powers when we store new long-term memories. We strengthen them. With each expansion of our memory comes an enlargement of our intelligence. The Web provides a convenient and compelling supplement to personal memory - but when we start using the Web as a substitute for personal memory, by bypassing the inner processes of consolidation, we risk emptying our minds of their riches.

A benevolent malefactor, merciful, gentle, helpful, clement, a convict, returning good for evil, giving back pardon for hatred, preferring pity to vengeance, preferring to ruin himself rather than to ruin his enemy, saving him who had smitten him, kneeling on the heights of virtue, more nearly akin to an angel than to a man. Javert was constrained to admit to himself that this monster existed. Things could not go on in this manner.

In youth, our blood rises and becomes volatile. Desire, worry, and anxiety increase. External circumstances now direct the rise and fall of emotions. Will and intention become constrained by social conventions. Competition, conflict, and scheming are the norm in interactions with people. The approval and disapproval of others become important, and the honest and sincere expression of thoughts and feelings is lost.

The Holy Spirit whispered the messages of the Bible to the writers who captured them. But the Bible is not God. Our Creator wants us to worship him alone, and the Trinity can never be constrained to a box the size of a book on your bedside table.

I will tell you, too, that every fairy tale has a moral. The moral of my story may be that love is a constraint, as strong as any belt. And this is certainly true, which makes it a good moral. Or it may be that we are all constrained in some way, either in our bodies, or in our hearts or minds, an Empress as well as the woman who does her laundry. ... Perhaps it is that a shoemaker's daughter can bear restraint less easily than an aristocrat, that what he can bear for three years she can endure only for three days. ... Or perhaps my moral is that our desire for freedom is stronger than love or pity. That is a wicked moral, or so the Church has taught us. But I do not know which moral is the correct one. And that is also the way of a fairy tale.

Isn't language loss a good thing, because fewer languages mean easier communication among the world's people? Perhaps, but it's a bad thing in other respects. Languages differ in structure and vocabulary, in how they express causation and feelings and personal responsibility, hence in how they shape our thoughts. There's no single purpose "best" language; instead, different languages are better suited for different purposes. For instance, it may not have been an accident that Plato and Aristotle wrote in Greek, while Kant wrote in German. The grammatical particles of those two languages, plus their ease in forming compound words, may have helped make them the preeminent languages of western philosophy. Another example, familiar to all of us who studied Latin, is that highly inflected languages (ones in which word endings suffice to indicate sentence structure) can use variations of word order to convey nuances impossible with English. Our English word order is severely constrained by having to serve as the main clue to sentence structure. If English becomes a world language, that won't be because English was necessarily the best language for diplomacy.

What was most important in Epicurus’ philosophy of nature was the overall conviction that our life on this earth comes with no strings attached; that there is no Maker whose puppets we are; that there is no script for us to follow and be constrained by; that it is up to us to discover the real constraints which our own nature imposes on us.

Afflictions quicken us to prayer. It is a pity it should be so; but experience testifies, that a long course of ease and prosperity, without painful changes—has an unhappy tendency to make us cold and formal in our secret worship. But troubles rouse our spirits, and constrain us to call upon the Lord in good earnest—when we feel a need of that help which we only can have from his almighty arm. Afflictions are useful, and in a degree necessary, to keep alive in us—a conviction of the vanity and unsatisfying nature of the present world, and all its enjoyments; to remind us that this world is not our rest, and to call our thoughts upwards, where our true treasure is, and where our heart ought to be. When things go on much to our wish, our hearts are too prone to say, "It is good to be here!

Our surmises regarding the subtle functions of neural processes within the brain are profoundly constrained by the fact that the brain did not evolve in order to understand itself. The complex organization of the brain evolved as a consequence of our sensorial and muscled engagement with the landscapes that surround us.

To watch these things issuing from the otherwise mute pastoral morning is a man at the barn door. He is small, unclean, unshaven. He moves in the dry chaff among the dust and slats of sunlight with a constrained truculence. Saxon and Celtic bloods. A child of God much like yourself perhaps. Wasps pass through the laddered light from the barnslats in a succession of strobic moments, gold and trembling between black and black, like fireflies in the serried upper gloom.

An idea hit me so fast I didn't pause to analyse it. I just acted. My body might be constrained, but my head and neck had just enough freedom to shift up-and kiss him. My lips met his, and I learned a few things. One was that it was possible to catch him totally by surprise. His body froze and locked up, shocked at the sudden turn of events. I also realized that he was just as good a kisser as I recalled. The last time we'd kissed had been when he was a Strigoi. There had been an eerie sexiness to that, but it didn't compare to the heat and energy of being alive. His lips were just like a remembered from out time at St. Vladimir's, both soft and hungry at the same time. Electricity spread through the rest of my body as he kissed me back. It was both comforting and exhilarating. And that was was the third thing I discovered. He was kissing me back. Maybe, just maybe, Dimitri wasn't as resolved as he claimed to be. Maybe under all that guilt and certainty that he couldn't love again, he still wanted me. I would have liked to have found out. But I didn't have the time. Instead, I punched him.

For anyone inclined to caricature environmental history as 'environmental determinism,' the contrasting histories of the Dominican Republic and Haiti provide a useful antidote. Yes, environmental problems do constrain human societies, but the societies' responses also make a difference.

There is no basis for democracy except in a dogma about the divine origin of man. That is a perfectly simple fact which the modern world will find out more and more to be a fact. Every other basis is a sort of sentimental confusion, full of merely verbal echoes of the older creeds. Those verbal associations are always vain for the vital purpose of constraining the tyrant.

There is a very down-to-earth kind of liberation in grasping that there are certain truths about being a limited human from which you’ll never be liberated. You don’t get to dictate the course of events. And the paradoxical reward for accepting reality’s constraints is that they no longer feel so constraining.

Thus it is well to seem merciful, faithful, humane, sincere, religious, and also to be so; but you must have the mind so disposed that when it is needful to be otherwise you may be able to change to the opposite qualities. And it must be understood that a prince, and especially a new prince, cannot observe all those things which are considered good in men, being often obliged, in order to maintain the state, to act against faith, against charity, against humanity, and against religion. And, therefore, he must have a mind disposed to adapt itself according to the wind, and as the variations of fortune dictate, and, as I said before, not deviate from what is good, if possible, but be able to do evil if constrained.

We allowed ourselves to accept the politics of inevitability, the sense that history could move in only one direction: toward liberal democracy...We imbibed the myth of an "end of history". In doing so, we lowered our defences, constrained our imagination, and opened the way for precisely the kinds of regimes we told ourselves could never return.

But, wherever a man goes, men will pursue and paw him with their dirty institutions, and, if they can, constrain him to belong to their desperate odd-fellow society. It is true, I might have resisted forcibly with more or less effect, might have run "amok" against society; but I preferred that society should run "amok" against me, it being the desperate party.

Like chess masters and firefighters, premodern villagers relied on things being the same tomorrow as they were yesterday. They were extremely well prepared for what they had experienced before, and extremely poorly equipped for everything else. Their very thinking was highly specialized in a manner that the modern world has been telling us is increasingly obsolete. They were perfectly capable of learning from experience, but failed at learning without experience. And that is what a rapidly changing, wicked world demands—conceptual reasoning skills that can connect new ideas and work across contexts. Faced with any problem they had not directly experienced before, the remote villagers were completely lost. That is not an option for us. The more constrained and repetitive a challenge, the more likely it will be automated, while great rewards will accrue to those who can take conceptual knowledge from one problem or domain and apply it in an entirely new one.

Walking and overcoming by faith is not easy. For one thing, the dimension of time constantly constrains our perspective. Likewise, the world steadily tempts us. No wonder we are given instructive words from Jesus about the narrowness and the straightness of the only path available to return home: “I am the way, the truth, and the life” (John 14:6). And then he said, “No man cometh unto the Father, but by me.” Jesus laid down strict conditions.

What if Jesus was not offering his followers an ethical system to follow, but rather was inviting them to enter into a life of love that transcends ethics, a life of liberty that dwells beyond religious laws? The difference between following an ethical system and being consumed by love can be seen in the way that ethical systems seek to provide a way to work out what needs to be done so that it can be carried out. In contrast, love is never constrained, it never sits back, it always seeks to do more than what is demanded of it.

Also, I kept thinking about Alex Fierro. You know, maybe just a little. Alex was a force of nature, like the snow thunder. She struck when she felt like it, depending on temperature differentials and storm patterns I couldn't possibly predict. She shook my foundations in a way that was powerful but also weirdly soft and constrained, veiled in blizzard. I couldn't assign any motives to her. She just did what she wanted. At least, that's how it felt to me.

Never being constrained, thinking about things freely—that’s what you’re hoping for?” “Exactly.” “But it seems to me that thinking about things freely can’t be easy.” “It means leaving behind your physical body. Leaving the cage of your physical flesh, breaking free of the chains, and letting pure logic soar free. Giving a natural life to logic. That’s the core of free thought.” “It doesn’t sound easy.” Haida shook his head. “No, depending on how you look at it, it’s not that hard. Most people do it at times, without even realizing it. That’s how they manage to stay sane. They’re just not aware that’s what they’re doing.

According to the Shuos," Jedao said, "games are about behavior modification. The rules constrain some behaviors and reward others. Of course, people cheat, and there are consequences around that, too, so implicit rules and social context are just as important. Meaningless cards, tokens, and symbols become invested with value and significance in the world of the game. In a sense, all calendrical war is a game between competing sets of rules, fueled by the coherence of our beliefs. To win a calendrical war, you have to understand how game systems work.

Let your eyes see what they see, not what others want you to see. Let your ears hear what they naturally hear, not what others want you to hear. Let your mouth speak your mind freely and not be constrained by other people's approval or disapproval. Let your mind think what it wants to think and not let other people's demands dictate your thoughts. If your senses and your mind are not allowed to do what they want to do naturally, you are denying them their rights. When you cannot think, sense, feel, or act freely, then your body and mind are injured. Break these oppressions, and you will cultivate life.

With regard to equality, this word must not be understood to mean that degress of power and wealth should be exactly the same, but rather that with regard to power, it should be incapable of all violence and never exerted except by virtue of status and the laws; and with regard to wealth, no citizen should be so opulent that he can buy another, and none so poor that he is constrained to sell himself.

Sax had always been so uninterested in [power and gain] that it was hard for him to understand why anyone else would be. What was personal gain but the freedom to do what you wanted to do? And what was power but the freedom to do what you wanted to do? And once you had that freedom, any more wealth or power actually began to restrict one's options, and reduce one's freedom. One became a servant of one's wealth or power, constrained to spend all one's time protecting it.

It didn't take long. In that despondent changeless heat the entire human content of the ship congealed into a massive drunkenness. People moved flabbily about like squid in a tank of tepid smelly water. From that moment on we saw, rising to the surface, the terrifying nature of white men, exasperated, freed from constraint, absolutely unbuttoned, their true nature, same as in the war. That tropical steam bath called forth the instincts as August breeds toads and snakes on the fissured walls of prisons. In the European cold, under gray, puritanical northern skies, we seldom get to see our brothers' festering cruelty except in times of carnage, but when roused by the foul fevers of the tropics, their rottenness rises to the surface. That's when the frantic unbuttoning sets in, when filth triumphs and covers us entirely. It's a biological confession. Once work and cold weather cease to constrain us, once they relax their grip, the white man shows you the same spectacle as a beautiful beach when the tide goes out: the truth, fetid pools, crabs, carrion, and turds.

The Orphic symbols center on the singing god who lives to defeat death and who liberates nature, so that the constrained and constraining matter releases the beautiful and playful forms of animate and inanimate things. No longer striving and no longer desiring ‘for something still to be attained,’ they are free from fear and fetter – and thus free per se. The contemplation of Narcissus repels all other activity in the erotic surrender to beauty, inseparably uniting his own existence with nature.

It was in this apartment, also, that there stood against the western wall, a gigantic clock of ebony. It's pendulum swung to and fro with a dull, heavy, monotonous clang; and when the minute-hand made the circuit of the face, and the hour was to be stricken, there came from the brazen lungs of the clock a sound which was clear and loud and deep and exceedingly musical, but of so peculiar a note and emphasis that, at each lapse of an hour, the musicians of the note orchestra were constrained to pause, momentarily, in their performance, to harken to the sound and thus the waltzers perforce ceased their evolutions; and there was a brief disconcert of the whole gay company; and, while the chimes of the clock yet rang, it was observes that the giddiest grew pale, and the more aged and sedate passed their hands over their brows as in confessed revery or meditation

Without a doubt there are some women who feel their most sexual with their vaginas waxed, their labia trimmed, their breasts enlarged, and their garments flossy and scant. I am happy for them. I wish them many blissful and lubricious loops around the pole. But there are many other women (and, yes, men) who feel constrained in this environment, who would be happier and feel hotter--more empowered, more sexually liberated, and all the rest of it--if they explored other avenues of expression and entertainment.

We've surpassed ourselves now, we're exploring terrain beyond the limits of merely human understanding. Sometimes its contours, even in conventional space, are just too intricate for our brains to track; other times its very axes extend into dimensions inconceivable to minds built to fuck and fight on some prehistoric grassland. So many things constrain us, from so many directions. The most altruistic and sustainable philosophies fail before the brute brain-stem imperative of self-interest. Subtle and elegant equations predict the behavior of the quantum world, but none can explain it. After four thousand years we can't even prove that reality exists beyond the mind of the first-person dreamer. We have such need of intellects greater than our own. But we're not very good at building them.

They are for ‘freedom’ when it is freedom to kill third-term fetuses or engage in same-sex marriages or stuff coke up their noses; they do not define freedom as anything to do with captive peoples around the world having the chance to escape the tyrannies that constrain them. They like Fidel because he is a thorn in America’s side and a sort of dime-store existentialist, and they rhapsodize about his spreading of literacy in Cuba without considering the fact that at the same time that he teaches people to read he tortures writers like Armando Valladares whose books he doesn’t like.

Love, it seems to me, is that condition in which one is most contentedly oneself. If this sounds paradoxical, remember Rilke’s admonition: love consists in leaving the loved one space to be themselves while providing the security within which the self may flourish. As a child, I always felt uneasy and a little constrained around people, my family in particular. Solitude was bliss, but not easily obtained. Being always felt stressful- wherever I was there was something to do, someone to please, a duty to be completed, a role inadequately fulfilled: something amiss. Becoming, on the other hand, was relief. I was never so happy as when I was going somewhere on my own, and the longer it took to get there, the better. Walking was pleasurable, cycling enjoyable, bus journeys fun. But the train was very heaven.

If Mike convinces a woman to date him because he is dominant, the resulting relationship will be entirely different than if he had inspired this same woman to date him by convincing her that, through dating him, she could improve herself (though such dynamics might be ameliorated through therapy). One of the core reasons why people either end up in one bad relationship after another—or come to believe that all members of a certain gender have very constrained behavior patterns—is that they do not understand how different lures function (in male communities, this often manifests in the saying “AWALT,” which stands for “all women are like that”). These people do not realize that the lure they are using is creating those relationship dynamics and/or constrained behavior patterns. Talking with individuals who say guys or girls always act like X or Y feels like talking to a fisherman who insists that all fish have whiskers. When you point out that all the lures in his tackle box are designed specifically to only catch catfish, he just turns and gives you a quizzical look saying, “what's your point?

Men have few restraints in expressing to prostitutes—during sex or in any sexual scenario— their real attitudes toward women as a class; they have no reason to feel constrained, since the woman is there to be a woman, period—to be inferior, subservient, and used. She is there because the man wants a woman, someone exactly of her class, someone who is her sex function, not human but an it, a cunt: she is there for that reason, not for anything human in her. Her function is limited, specialized, sex-specific, and intensely and intrinsically dehumanizing.

The audacity of a fine death always affects men. As soon as Enjolras folded his arms and accepted his end, the din of strife ceased in the room, and this chaos suddenly stilled into a sort of sepulchral solemnity. The menacing majesty of Enjolras disarmed and motionless, appeared to oppress this tumult, and this young man, haughty, bloody, and charming, who alone had not a wound, who was as indifferent as an invulnerable being, seemed, by the authority of his tranquil glance, to constrain this sinister rabble to kill him respectfully. His beauty, at that moment augmented by his pride, was resplendent, and he was fresh and rosy after the fearful four and twenty hours which had just elapsed, as though he could no more be fatigued than wounded. It was of him, possibly, that a witness spoke afterwards, before the council of war: "There was an insurgent whom I heard called Apollo." A National Guardsman who had taken aim at Enjolras, lowered his gun, saying: "It seems to me that I am about to shoot a flower.

Do you know, when I am with you I am not afraid at all. It is a magic altogether curious that happens inside the heart. I wish I could take it with me when I leave. It is sad, my Grey. We are constrained by the rules of this Game we play. There is not one little place under those rules for me to be with you happily. Or apart happily, which is what makes it so unfair. I have discovered a curious fact about myself. An hour ago I was sure you were dead, and it hurt very much. Now you are alive, and it is only that I must leave you, and I find that even more painful. That is not at all logical. Do you know the Symposium, Grey? The Symposium of Plato. [He] says that lovers are like two parts of an egg that fit together perfectly. Each half is made for the other, the single match to it. We are incomplete alone. Together, we are whole. All men are seeking that other half of themselves. Do you remember? I think you are the other half of me. It was a great mix-up in heaven. A scandal. For you there was meant to be a pretty English schoolgirl in the city of Bath and for me some fine Italian pastry cook in Palermo. But the cradles were switched somehow, and it all ended up like this…of an impossibility beyond words. I wish I had never met you. And in all my life I will not forget lying beside you, body to body, and wanting you.

The most influential books, and the truest in their influence, are works of fiction.  They do not pin the reader to a dogma, which he must afterwards discover to be inexact; they do not teach him a lesson, which he must afterwards unlearn.  They repeat, they rearrange, they clarify the lessons of life; they disengage us from ourselves, they constrain us to the acquaintance of others; and they show us the web of experience, not as we can see it for ourselves, but with a singular change - that monstrous, consuming ego of ours being, for the nonce, struck out.  To be so, they must be reasonably true to the human comedy; and any work that is so serves the turn of instruction. 

Dear Madam Vorsoisson, I am sorry. This is the eleventh draft of this letter. They’ve all started with those three words, even the horrible version in rhyme, so I guess they stay. You once asked me never to lie to you. All right, so. I’ll tell you the truth now even if it isn’t the best or cleverest thing, and not abject enough either. I tried to be the thief of you, to ambush and take prisoner what I thought I could never earn or be given. You were not a ship to be hijacked, but I couldn’t think of any other plan but subterfuge and surprise. Though not as much of a surprise as what happened at dinner. The revolution started prematurely because the idiot conspirator blew up his secret ammo dump and lit the sky with his intentions. Sometimes these accidents end in new nations, but more often they end badly, in hangings and beheadings. And people running into the night. I can’t be sorry that I asked you to marry me, because that was the one true part in all the smoke and rubble, but I’m sick as hell that I asked you so badly. Even though I’d kept my counsel from you, I should have at least had the courtesy to keep it from others as well, till you’d had the year of grace and rest you’d asked for. But I became terrified that you’d choose another first. So I used the garden as a ploy to get near you. I deliberately and consciously shaped your heart’s desire into a trap. For this I am more than sorry, I am ashamed. You’d earned every chance to grow. I’d like to pretend I didn’t see it would be a conflict of interest for me to be the one to give you some of those chances, but that would be another lie. But it made me crazy to watch you constrained to tiny steps, when you could be outrunning time. There is only a brief moment of apogee to do that, in most lives. I love you. But I lust after and covet so much more than your body. I wanted to possess the power of your eyes, the way they see form and beauty that isn’t even there yet and draw it up out of nothing into the solid world. I wanted to own the honor of your heart, unbowed in the vilest horrors of Komarr. I wanted your courage and your will, your caution and your serenity. I wanted, I suppose, your soul, and that was too much to want. I wanted to give you a victory. But by their essential nature triumphs can’t be given. They must be taken, and the worse the odds and the fiercer the resistance, the greater the honor. Victories can’t be gifts. But gifts can be victories, can’t they. It’s what you said. The garden could have been your gift, a dowry of talent, skill, and vision. I know it’s too late now, but I just wanted to say, it would have been a victory most worthy of our House. Yours to command, Miles Vorkosigan

Telling a lie is an act with a sharp focus. It is designed to insert a particular falsehood at a particular point in a set or system of beliefs, in order to have that point occupied by the truth. This requires a degree of craftsmanship, in which the teller of the lie submits to objective constraints imposed by what he takes to be the truth. The liar is inescapably concerned with truth-values. In order to invent a lie at all, he must think he knows what is true. And in order to invent an effective lie, he must design his falsehood under the guidance of that truth. On the other hand, a person who takes to bullshit his way through has much more freedom. His focus is panoramic rather than particular. He does not limit himself to inserting a certain falsehood at a specific point, and thus he is not constrained by the truths surrounding that point or intersecting it. He is prepared, so far as is required, to fake the context as well. This freedom from the constraints to which the liar must submit does not necessarily mean, of course, that his task is easier than the task of the liar. But the mode of creativity upon which it relies is less analytical and less deliberative than that which is mobilized in lying. It is more expansive and independent, with more spacious opportunities for improvisation, color and imaginative play. This is less a matter of craft than of art. Hence the familiar notion of the 'bullshit artist'.

Politicians in our times feed their clichés to television, where even those who wish to disagree repeat them. Television purports to challenge political language by conveying images, but the succession from one frame to another can hinder a sense of resolution. Everything happens fast, but nothing actually happens. Each story on televised news is ”breaking” until it is displaced by the next one. So we are hit by wave upon wave but never see the ocean. The effort to define the shape and significance of events requires words and concepts that elude us when we are entranced by visual stimuli. Watching televised news is sometimes little more than looking at someone who is also looking at a picture. We take this collective trance to be normal. We have slowly fallen into it. More than half a century ago, the classic novels of totalitarianism warned of the domination of screens, the suppression of books, the narrowing of vocabularies, and the associated difficulties of thought. In Ray Bradbury’s Fahrenheit 451, published in 1953, firemen find and burn books while most citizens watch interactive television. In George Orwell’s 1984, published in 1949, books are banned and television is two-way, allowing the government to observe citizens at all times. In 1984, the language of visual media is highly constrained, to starve the public of the concepts needed to think about the present, remember the past, and consider the future. One of the regime’s projects is to limit the language further by eliminating ever more words with each edition of the official dictionary. Staring at screens is perhaps unavoidable, but the two-dimensional world makes little sense unless we can draw upon a mental armory that we have developed somewhere else. When we repeat the same words and phrases that appear in the daily media, we accept the absence of a larger framework. To have such a framework requires more concepts, and having more concepts requires reading. So get the screens out of your room and surround yourself with books. The characters in Orwell’s and Bradbury’s books could not do this—but we still can.

What do you seek--God? you ask with a smile. I hesitate to answer, since all other Americans have settled the matter for themselves and to give such an answer would amount to setting myself a goal which everyone else has reached--and therefore raising a question in which no one has the slightest interest. Who wants to be dead last among one hundred and eighty million Americans? For, as everyone knows, the polls report that 98% of Americans believe in God and the remaining 2% are atheists and agnostics--which leaves not a single percentage point for a seeker. For myself, I enjoy answering polls as much as anyone and take pleasure in giving intelligent replies to all questions. Truthfully, it is the fear of exposing my own ignorance which constrains me from mentioning the object of my search. For, to begin with, I cannot even answer this, the simplest and most basic of all questions: Am I, in my search, a hundred miles ahead of my fellow Americans or a hundred miles behind them? That is to say: Have 98% of Americans already found what I seek or are they so sunk in everydayness that not even the possibility of a search has occurred to them? On my honor, I do not know the answer.

I’ll never know anyone’s true self, will I? Their thoughts and memories, the selfness of someone, the me-ness of me: that’s like a true name, a person in all their formless awesome grandeur. But we do not see that grandeur. We see each other only in the shapes we are forced to assume. Words constrain us, and also our laws, and our fears and hopes, and the wind, and the rain, and the dog that barks while we’re trying to speak, all these things constrain us. We all force our true selves into little hashes and show them like passwords. A smile is a hashing function, and a word, and a cry. The cry is not the grief, the word is not the meaning, the smile is not the joy: we cannot run the hash in reverse, we cannot get from the sign to the absolute truth. Maybe the smile is false. Maybe the grief is a lie.

It is said that once upon a time St. Kevin was kneeling with his arms stretched out in the form of a cross in Glendalough. . . As Kevin knelt and prayed, a blackbird mistook his outstretched hand for some kind of roost and swooped down upon it, laid a clutch of eggs in it and proceeded to nest in it as if it were the branch of a tree. Then, overcome with pity and constrained by his faith to love all creatures great and small, Kevin stayed immobile for hours and days and nights and weeks, holding out his hand until the eggs hatched and the fledging grew wings, true to life if subversive of common sense, at the intersection of natural process and the glimpsed ideal, at one and the same time a signpost and a reminder. Manifesting that order of poetry where we can at last grow up to that which we stored up as we grew.

I used to give X-ray vision a lot of thought because I couldn’t see how it could work. I mean, if you could see through people’s clothing, then surely you would also see through their skin and right into their bodies. You would see blood vessels, pulsing organs, food being digested and pushed through coils of bowel, and much else of a gross and undesirable nature. Even if you could somehow confine your X-rays to rosy epidermis, any body you gazed at wouldn’t be in an appealing natural state, but would be compressed and distorted by unseen foundation garments. The breasts, for one thing, would be oddly constrained and hefted, basketed within an unseen bra, rather than relaxed and nicely jiggly. It wouldn’t be satisfactory at all—or at least not nearly satisfactory enough. Which is why it was necessary to perfect ThunderVision™, a laserlike gaze that allowed me to strip away undergarments without damaging skin or outer clothing. That ThunderVision, stepped up a grade and focused more intensely, could also be used as a powerful weapon to vaporize irritating people was a pleasing but entirely incidental benefit.

In Him we have . . . the forgiveness of sins . . . —Ephesians 1:7 Beware of the pleasant view of the fatherhood of God: God is so kind and loving that of course He will forgive us. That thought, based solely on emotion, cannot be found anywhere in the New Testament. The only basis on which God can forgive us is the tremendous tragedy of the Cross of Christ. To base our forgiveness on any other ground is unconscious blasphemy. The only ground on which God can forgive our sin and reinstate us to His favor is through the Cross of Christ. There is no other way! Forgiveness, which is so easy for us to accept, cost the agony at Calvary. We should never take the forgiveness of sin, the gift of the Holy Spirit, and our sanctification in simple faith, and then forget the enormous cost to God that made all of this ours. Forgiveness is the divine miracle of grace. The cost to God was the Cross of Christ. To forgive sin, while remaining a holy God, this price had to be paid. Never accept a view of the fatherhood of God if it blots out the atonement. The revealed truth of God is that without the atonement He cannot forgive— He would contradict His nature if He did. The only way we can be forgiven is by being brought back to God through the atonement of the Cross. God’s forgiveness is possible only in the supernatural realm. Compared with the miracle of the forgiveness of sin, the experience of sanctification is small. Sanctification is simply the wonderful expression or evidence of the forgiveness of sins in a human life. But the thing that awakens the deepest fountain of gratitude in a human being is that God has forgiven his sin. Paul never got away from this. Once you realize all that it cost God to forgive you, you will be held as in a vise, constrained by the love of God.

For instance, since none of us lives until age 240, people tend not to think that failing to reach that age makes one’s life go less well. However, most people regard it as tragic when somebody dies at forty (at least if that person’s quality of life was comparatively good). But why should a death at ninety not be tragic if a death at forty is? The only answer can be that our judgement is constrained by our circumstances. We do not take that which is beyond our reach as something that would be a crucial good. But why must it be that the good life is within our reach? Perhaps the good life is something that is impossible to attain. It certainly sounds as though a life that is devoid of any discomfort, pain, suffering, distress, stress, anxiety, frustration, and boredom, that lasts for much longer than ninety years, and that is filled with much more of what is good would be better than the sort of life the luckiest humans have. Why then do we not judge our lives in terms of that (impossible) standard?

The role of dominance and submission in human sexuality cannot be overstated. Our survey suggests that the majority (over 50%) of humans are very aroused by either acting out or witnessing dominance or submission. But it gets crazier than that: While 45% of women taking our survey said they found the naked male form to be very arousing and 48% said they found the sight of a penis to very arousing, a heftier 53% said they found their partner acting dominant in a sexual context to be very arousing. Dominance is literally more likely to be very arousing to the average female than naked men or penises. To say: “Dominance and submission are tied to human arousal patterns” is more of an understatement than saying: “Penises are tied to human arousal patterns.” We have a delectable theory about what is going on here: If you look at all the emotional states that frequently get tied to arousal pathways, the vast majority of them seem to be proxies for behaviors that would have been associated with our pre-human ancestors’ and early humans’ dominance and submission displays. For example, things like humiliation, being taken advantage of, chains, being used, being useful, being constrained, a lack of freedom, being prey, and a lack of free will may all have been concepts and emotions important in early human submission displays. We posit that most of the time when a human is turned on by a strange emotional concept—being bound for instance—their brain is just using that concept as a proxy for a pre-human submission display and lighting up the neural pathways associated with it, creating a situation in which it looks like a large number of random emotional states are turning humans on, when in reality they all boil down to just a fuzzy outline of dominance and submission. Heck, speaking of binding as a submission display, there were similar ritualized submission displays in the early middle ages, in which a vassal would present their hands clasped in front of their lord and allow the lord to hold their clasped hands in a way that rendered them unable to unclasp them (this submission display to one’s lord is where the symbolism of the Christian kneeling and hands together during prayer ritual comes from). We suspect the concept of binding and defenselessness have played important roles in human submission displays well into pre-history. Should all this be the case, why on earth have our brains been hardwired to bind (hehe) our recognition of dominance and submission displays to our sexual arousal systems?!?

And thus it passed on from Candlemass until after Easter, that the month of May was come, when every lusty heart beginneth to blossom, and to bring forth fruit; for like as herbs and trees bring forth fruit and flourish in May, in like wise every lusty heart that is in any manner a lover, springeth and flourisheth in lusty deeds. For it giveth unto all lovers courage, that lusty month of May, in something to constrain him to some manner of thing more in that month than in any other month, for divers causes. For then all herbs and trees renew a man and woman, and likewise lovers call again to their mind old gentleness and old service, and many kind deeds that were forgotten by negligence. For like as winter rasure doth alway arase and deface green summer, so fareth it by unstable love in man and woman. For in many persons there is no stability; for we may see all day, for a little blast of winter's rasure, anon we shall deface and lay apart true love for little or nought, that cost much thing; this is no wisdom nor stability, but it is feebleness of nature and great disworship, whosomever useth this. Therefore, like as May month flowereth and flourisheth in many gardens, so in like wise let every man of worship flourish his heart in this world, first unto God, and next unto the joy of them that he promised his faith unto; for there was never worshipful man or worshipful woman, but they loved one better than another; and worship in arms may never be foiled, but first reserve the honour to God, and secondly the quarrel must come of thy lady: and such love I call virtuous love. But nowadays men can not love seven night but they must have all their desires: that love may not endure by reason; for where they be soon accorded and hasty heat, soon it cooleth. Right so fareth love nowadays, soon hot soon cold: this is no stability. But the old love was not so; men and women could love together seven years, and no licours lusts were between them, and then was love, truth, and faithfulness: and lo, in like wise was used love in King Arthur's days. Wherefore I liken love nowadays unto summer and winter; for like as the one is hot and the other cold, so fareth love nowadays; therefore all ye that be lovers call unto your remembrance the month of May, like as did Queen Guenever, for whom I make here a little mention, that while she lived she was a true lover, and therefore she had a good end.

[I]t is a mistake to rush to impose the individual ethical responsibility that the corporate structure deflects. This is the temptation of the ethical which, as Zizek has argued, the capitalist system is using in order to protect itself in the wake of the credit crisis - the blame will be put on supposedly pathological individuals, those’ abusing the system’, rather than on the system itself. But the evasion is actually a two step procedure - since structure will often be invoked (either implicitly or openly) precisely at the point when there is the possibility of individuals who belong to the corporate structure being punished. At this point, suddenly, the causes of abuse or atrocity are so systemic, so diffuse, that no individual can be held responsible… But this impasse - it is only individuals that can be held ethically responsible for actions, and yet the cause of these abuses and errors is corporate, systemic - is not only a dissimulation: it precisely indicates what is lacking in capitalism. What agencies are capable of regulating and controlling impersonal structures? How is it possible to chastise a corporate structure? Yes, corporations can legally be treated as individuals - but the problem is that corporations, whilst certainly entities, are not like individual humans, and any analogy between punishing corporations and punishing individuals will therefore necessarily be poor. And it is not as if corporations are the deep-level agents behind everything; they are themselves constrained by/expressions of the ultimate cause-that-is-not-asubject: Capital.

Historically one of the main defects of constitutional government has been the failure to insure the fair value of political liberty. The necessary corrective steps have not been taken, indeed, they never seem to have been seriously entertained. Disparities in the distribution of property and wealth that far exceed what is compatible with political equality have generally been tolerated by the legal system. Public resources have not been devoted to maintaining the institutions required for the fair value of political liberty. Essentially the fault lies in the fact that the democratic political process is at best regulated rivalry; it does not even in theory have the desirable properties that price theory ascribes to truly competitive markets. Moreover, the effects of injustices in the political system are much more grave and long lasting than market imperfections. Political power rapidly accumulates and becomes unequal; and making use of the coercive apparatus of the state and its law, those who gain the advantage can often assure themselves of a favored position. Thus inequities in the economic and social system may soon undermine whatever political equality might have existed under fortunate historical conditions. Universal suffrage is an insufficient counterpoise; for when parties and elections are financed not by public funds but by private contributions, the political forum is so constrained by the wishes of the dominant interests that the basic measures needed to establish just constitutional rule are seldom properly presented. These questions, however, belong to political sociology. 116 I mention them here as a way of emphasizing that our discussion is part of the theory of justice and must not be mistaken for a theory of the political system. We are in the way of describing an ideal arrangement, comparison with which defines a standard for judging actual institutions, and indicates what must be maintained to justify departures from it.

I am in doubt as to the propriety of making my first meditations in the place above mentioned matter of discourse; for these are so metaphysical, and so uncommon, as not, perhaps, to be acceptable to every one. And yet, that it may be determined whether the foundations that I have laid are sufficiently secure, I find myself in a measure constrained to advert to them. I had long before remarked that, in relation to practice, it is sometimes necessary to adopt, as if above doubt, opinions which we discern to be highly uncertain, as has been already said; but as I then desired to give my attention solely to the search after truth, I thought that a procedure exactly the opposite was called for, and that I ought to reject as absolutely false all opinions in regard to which I could suppose the least ground for doubt, in order to ascertain whether after that there remained aught in my belief that was wholly indubitable. Accordingly, seeing that our senses sometimes deceive us, I was willing to suppose that there existed nothing really such as they presented to us; and because some men err in reasoning, and fall into paralogisms, even on the simplest matters of geometry, I, convinced that I was as open to error as any other, rejected as false all the reasonings I had hitherto taken for demonstrations; and finally, when I considered that the very same thoughts (presentations) which we experience when awake may also be experienced when we are asleep, while there is at that time not one of them true, I supposed that all the objects (presentations) that had ever entered into my mind when awake, had in them no more truth than the illusions of my dreams. But immediately upon this I observed that, whilst I thus wished to think that all was false, it was absolutely necessary that I, who thus thought, should be somewhat; and as I observed that this truth, I think, therefore I am ["cogito ergo sum"], was so certain and of such evidence that no ground of doubt, however extravagant, could be alleged by the sceptics capable of shaking it, I concluded that I might, without scruple, accept it as the first principle of the philosophy of which I was in search

The Heiligenstadt Testament" Oh! ye who think or declare me to be hostile, morose, and misanthropical, how unjust you are, and how little you know the secret cause of what appears thus to you! My heart and mind were ever from childhood prone to the most tender feelings of affection, and I was always disposed to accomplish something great. But you must remember that six years ago I was attacked by an incurable malady, aggravated by unskillful physicians, deluded from year to year, too, by the hope of relief, and at length forced to the conviction of a lasting affliction (the cure of which may go on for years, and perhaps after all prove impracticable). Born with a passionate and excitable temperament, keenly susceptible to the pleasures of society, I was yet obliged early in life to isolate myself, and to pass my existence in solitude. If I at any time resolved to surmount all this, oh! how cruelly was I again repelled by the experience, sadder than ever, of my defective hearing! — and yet I found it impossible to say to others: Speak louder; shout! for I am deaf! Alas! how could I proclaim the deficiency of a sense which ought to have been more perfect with me than with other men, — a sense which I once possessed in the highest perfection, to an extent, indeed, that few of my profession ever enjoyed! Alas, I cannot do this! Forgive me therefore when you see me withdraw from you with whom I would so gladly mingle. My misfortune is doubly severe from causing me to be misunderstood. No longer can I enjoy recreation in social intercourse, refined conversation, or mutual outpourings of thought. Completely isolated, I only enter society when compelled to do so. I must live like art exile. In company I am assailed by the most painful apprehensions, from the dread of being exposed to the risk of my condition being observed. It was the same during the last six months I spent in the country. My intelligent physician recommended me to spare my hearing as much as possible, which was quite in accordance with my present disposition, though sometimes, tempted by my natural inclination for society, I allowed myself to be beguiled into it. But what humiliation when any one beside me heard a flute in the far distance, while I heard nothing, or when others heard a shepherd singing, and I still heard nothing! Such things brought me to the verge of desperation, and well-nigh caused me to put an end to my life. Art! art alone deterred me. Ah! how could I possibly quit the world before bringing forth all that I felt it was my vocation to produce? And thus I spared this miserable life — so utterly miserable that any sudden change may reduce me at any moment from my best condition into the worst. It is decreed that I must now choose Patience for my guide! This I have done. I hope the resolve will not fail me, steadfastly to persevere till it may please the inexorable Fates to cut the thread of my life. Perhaps I may get better, perhaps not. I am prepared for either. Constrained to become a philosopher in my twenty-eighth year! This is no slight trial, and more severe on an artist than on any one else. God looks into my heart, He searches it, and knows that love for man and feelings of benevolence have their abode there! Oh! ye who may one day read this, think that you have done me injustice, and let any one similarly afflicted be consoled, by finding one like himself, who, in defiance of all the obstacles of Nature, has done all in his power to be included in the ranks of estimable artists and men. My brothers Carl and [Johann], as soon as I am no more, if Professor Schmidt be still alive, beg him in my name to describe my malady, and to add these pages to the analysis of my disease, that at least, so far as possible, the world may be reconciled to me after my death. I also hereby declare you both heirs of my small fortune (if so it may be called). Share it fairly, agree together and assist each other. You know that any