Essay Writing On Famous Quotes

and Orlando (1928), and the book-length essay A Room of One's Own (1929) with its famous dictum, "a woman must have money and a room of her own if she is to write fiction

Boys often have permission to become men without the forfeiture of their desirability. And so these men write stories that grasp at girls who are ghosts twice over: first by being dead and second by being shallow shadows of actual girls, the assorted fragments of men's aging imaginations rather than the deep and dimensioned creatures that real girls are.

This was in [Orwell's] 1946 'Politics and the English Language,' an essay that despite its date (and its title's basic redundancy) remains the definitive SNOOT statement on Academese. Orwell's famous AE translation of the gorgeous 'I saw under the sun that the race is not to the swift' in Ecclesiastes as 'Objective consideration of contemporary phenomena compels the conclusion that success or failure in competitive activities exhibits no tendency to be commensurate with innate capacity, but that a considerable element of the unpredictable must invariably be taken into account' should be tattooed on the left wrist of every grad student in the anglophone world.

I had to let her know that the reason she’d never heard of me was because I was famous.

Virginia Woolf (January 25, 1882 – March 28, 1941) was an English novelist and essayist regarded as one of the foremost modernist literary figures of the twentieth century. During the interwar period, Woolf was a significant figure in London literary society and a member of the Bloomsbury Group. Her most famous works include the novels Mrs Dalloway (1925), To the Lighthouse (1927), and Orlando (1928), and the book-length essay A Room of One's Own (1929) with its famous dictum, "a woman must have money and a room of her own if she is to write fiction".

Anne Frank is best known as the writer of her world-famous diary, though she tried her hand at other genres as well. Between September 1943 and May 1944, Anne wrote numerous stories, fairy tales, essays and personal reminiscences in a stiff-backed notebook reserved for that purpose. She did her utmost to make it resemble a real book, copying her stories neatly into the notebook and adding a title page, a table of contents, page numbers and so forth. Her collection of tales is now reproduced here in full, in a new translation, in the exact order in which she wrote them in her notebook.

Phrases offered to the grief-stricken, such as “time heals all wounds” and “the day will come when you reach closure” irritated him, and there were times when he sat silent, seeming half-buried in some sediment of sorrow. “Closure? When someone beloved dies there is no ‘closure.’” He disliked television programs featuring tornado chasers squealing “Big one! Big one!” and despised the rat-infested warrens of the Internet, riddled with misinformation and chicanery. He did not like old foreign movies where, when people parted, one stood in the middle of the road and waved. He thought people with cell phones should be immolated along with those who overcooked pasta. Calendars, especially the scenic types with their glowing views of a world without telephone lines, rusting cars or burger stands, enraged him, but he despised the kittens, motorcycles, famous women and jazz musicians of the special-interest calendars as well. “Why not photographs of feral cats? Why not diseases?” he said furiously. Wal-Mart trucks on the highway received his curses and perfumed women in elevators invited his acid comment that they smelled of animal musk glands. For years he had been writing an essay entitled “This Land Is NOT Your Land.

Some writers, even some poets, become famous public figures, but writers as such have no social status, in the way that doctors and lawyers, whether famous or obscure, have. There are two reasons for this. Firstly, the so-called fine arts have lost the social utility they once had. Since the invention of printing and the spread of literacy, verse no longer has a utility value as a mnemonic, a devise by which knowledge and culture were handed on from one generation to the next, and, since the invention of the camera, the draughtsman and painter are no longer needed to provide visual documentation; they have, consequently, become “pure” arts, that is to say, gratuitous activities. Secondly, in a society governed by the values appropriate to Labor (capitalist America may well be more completely governed by these than communist Russia) the gratuitous is no longer regarded – most earlier cultures thought differently – as sacred, because, to Man the Laborer, leisure is not sacred but a respite from laboring, a time for relaxation and the pleasures of consumption. In so far such a society thinks about the gratuitous at all, it is suspicious of it – artists do not labor, therefore, they are probably parasitic idlers – or, at best, regards it as trivial – to write poetry or paint pictures is a harmless private hobby.

LEACH: You write by hand and, famously, do not own a computer. Is there some kind of physical pleasure to be taken in writing by hand? BERRY: Yes, but I don’t know how I’d prove it. I have a growing instinct to avoid mechanical distractions and screens because I want to be in the presence of this place. I like to write by the ambient daylight because I don’t want to miss it. As I grow older, I grieve over every moment I’m gone from this place, because it is inexhaustibly interesting to me.

But in the essay “Of Truth” he writes: “The inquiry of truth, which is the lovemaking or wooing of it; the knowledge of truth, which is the praise of it; and the belief of truth, which is the enjoying of it, is the sovereign good of human natures.” In books “we converse with the wise, as in action with fools.” That is, if we know how to select our books. “Some books are to be tasted,” reads a famous passage, “others to be swallowed, and some to be chewed and digested”; all these groups forming, no doubt, an infinitesimal portion of the oceans and cataracts of ink in which the world is daily bathed and poisoned and drowned.

The leftist is always a statist. He has all sorts of grievances and animosities against personal initiative and private enterprise. The notion of the state doing everything (until, finally, it replaces all private existence) is the Great Leftist Dream. Thus it is a leftist tendency to have city or state schools—or to have a ministry of education controlling all aspects of education. For example, there is the famous story of the French Minister of Education who pulls out his watch and, glancing at its face, says to his visitor, “At this moment in 5,431 public elementary schools they are writing an essay on the joys of winter.” Church schools, parochial schools, private schools, or personal tutors are not at all in keeping with leftist sentiments. The reasons for this attitude are manifold. Here not only is the delight in statism involved, but the idea of uniformity and equality is also decisive; i.e., the notion that social differences in education should be eliminated and all pupils should be given a chance to acquire the same knowledge, the same type of information in the same fashion and to the same degree. This should help them to think in identical or at least in similar ways. It is only natural that this should be especially true of countries where “democratism” as an ism is being pushed. There efforts will be made to ignore the differences in IQs and in personal efforts. Sometimes marks and report cards will be eliminated and promotion from one grade to the next be made automatic. It is obvious that from a scholastic viewpoint this has disastrous results, but to a true ideologist this hardly matters. When informed that the facts did not tally with his ideas, Hegel once severely replied, “Um so schlimmer für die Tatsachen”—all the worse for the facts. Leftism does not like religion for a variety of causes. Its ideologies, its omnipotent, all-permeating state wants undivided allegiance. With religion at least one other allegiance (to God), if not also allegiance to a Church, is interposed. In dealing with organized religion, leftism knows of two widely divergent procedures. One is a form of separation of Church and State which eliminates religion from the marketplace and tries to atrophy it by not permitting it to exist anywhere outside the sacred precincts. The other is the transformation of the Church into a fully state-controlled establishment. Under these circumstances the Church is asphyxiated, not starved to death. The Nazis and the Soviets used the former method; Czechoslovakia still employs the latter.

I start reading every Elizabeth Wurtzel essay with optimism, like maybe finally she put her talent to writing about something than herself, and by the end of paragraph three that optimism has fled. So maybe you know Wurtzel has written an essay for New York Magazine? Probably you know, because for whatever reason, Wurtzel provokes a deep need in people to talk about how much they hate Wurtzel. So the comments are hundreds deep, Twitter is ablaze, and here I am, writing this blog post. And actually, she reminds me of Mary MacLane. She was a 19-year-old girl who wrote a memoir called I Await the Devil’s Coming in 1901 and it was an instant success. I wrote the introduction to the upcoming reissue, and there I talk about what a deeply interesting book it was. Not only “for its time,” but also it’s just kind of visceral and nasty and snarling, yet elegantly written. I kept thinking about MacLane, after the introduction got handed in and things went off to press. But this time, it wasn’t her writing that interested me, it was the way she never wrote anything very interesting ever again. She got stunted, somehow, winning all of that acclaim for being a young, sour thing. And I wondered if it was the fame that stunted her, because she spent the rest of her career spitting out copies of the memoir that made her famous. And it worked, until it didn’t.

Listen to this dumbass question,” she groaned that afternoon in Pearl’s kitchen, fishing the printed-out application from her bag. “‘Rewrite a famous story from a different perspective. For example, retell The Wizard of Oz from the point of view of the Wicked Witch.’ This is a college app, not creative writing. I’m taking AP English. At least ask me to write a real essay.

Scholars laud personal essay writing for its ability to explore the past, present, and the future, and assist people gain a better understanding of life, people, and oneself. A growing trend is for both famous and non-famous people to write their memoirs as a means of documenting their personal history and exploring their quest for identity.

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Some people desire to be famous. I probably wouldn't be very good at it.

Tonight the President will bury himself, perhaps, in two volumes Mrs. Lodge has just sent him for review: Gissing’s Charles Dickens, A Critical Study, and The Greek View of Life, by Lowes Dickinson. He will be struck, as he peruses the latter, by interesting parallels between the Periclean attitude toward women and that of present-day Japan, and will make a mental note to write to Mrs. Lodge about it.122 He may also read, with alternate approval and disapproval, two articles on Mormonism in the latest issue of Outlook. A five-thousand-word essay on “The Ancient Irish Sagas” in this month’s Century magazine will not detain him long, since he is himself the author.123 His method of reading periodicals is somewhat unusual: each page, as he comes to the end of it, is torn out and thrown onto the floor.124 When both magazines have been thus reduced to a pile of crumpled paper, Roosevelt will leap from his rocking-chair and march down the corridor. Slowing his pace at the door of the presidential suite, he will tiptoe in, brush the famous teeth with only a moderate amount of noise, and pull on his blue-striped pajamas. Beside his pillow he will deposit a large, precautionary revolver.125 His last act, after turning down the lamp and climbing into bed, will be to unclip his pince-nez and rub the reddened bridge of his nose. Then, there being nothing further to do, Theodore Roosevelt will energetically fall asleep.

In writing my forthcoming book, I’ve been reminded that if I ramble through the past long enough, famous personalities are inextricably woven together, and some associations are more surprising than others.

[…] I’ve cut a lot of the boring stuff out. It wasn’t like writing essays, where I could bang one out and go to See’s. This was three hundred pages. It’s not that it was hard, exactly. It was more like shoveling snow or cleaning out the attic, tedious labor toward a very distant end.

In the same way that Firestone’s embrace of scientific and technological progress as manifest destiny tips its hat to Marx and Engels, so also it resembles (perhaps even more closely) the Marxist-inspired biofuturism of the interwar period, particularly in Britain, in the work of writers such as H. G. Wells, J. B. S. Haldane, J. D. Bernal, Julian Huxley, Conrad Waddington, and their contemporaries (including Gregory Bateson and Joseph Needham, the latter of whose embryological interests led to his enduring fascination with the history of technology in China). Interestingly, it is also in these early twentieth century writings that ideas about artificial reproduction, cybernation, space travel, genetic modification, and ectogenesis abound. As cultural theorist Susan Squier has demonstrated, debates about ectogenesis were crucial to both the scientific ambitions and futuristic narratives of many of the United Kingdom’s most eminent biologists from the 1920s and the 1930s onward. As John Burdon Sanderson (“Jack”) Haldane speculated in his famous 1923 paper “Daedalus, or Science and the Future” (originally read to the Heretics society in Cambridge) ectogenesis could provide a more efficient and rational basis for human reproduction in the future: [W]e can take an ovary from a woman, and keep it growing in a suitable fluid for as long as twenty years, producing a fresh ovum each month, of which 90 per cent can be fertilized, and the embryos grown successfully for nine months, and then brought out into the air.

The Instagram versus Hipstamatic story is perhaps the canonical example of a strategy made famous by Chris Dixon’s 2015 essay “Come for the tool, stay for the network.” Chris writes: A popular strategy for bootstrapping networks is what I like to call “come for the tool, stay for the network.” The idea is to initially attract users with a single-player tool and then, over time, get them to participate in a network. The tool helps get to initial critical mass. The network creates the long term value for users, and defensibility for the company.40 There are many other examples across many sectors beyond photo apps: The Google Suite provides stand-alone tools for people to create documents, spreadsheets, and presentations, but also network features around collaborative editing, and comments. Games like Minecraft or even classics like Street Fighter can be played in single-player mode where you play against the computer, or multiplayer mode where you play with friends. Yelp started out effectively as a directory tool for people to look up local businesses, showing addresses and phone numbers, but the network eventually built out the database of photos and reviews. LinkedIn started as a tool to put your resume online, but encouraged you to build up your professional network over time. “Come for the tool, stay for the network” circumvents the Cold Start Problem and makes it easier to launch into an entire network—with PR, paid marketing, influencers, sales, or any number of tried-and-true channels. It minimizes the size requirement of an atomic network and in turn makes it easy to take on an entire network. Whether it’s photo-sharing apps or restaurant directories, in the framework of the Cold Start Theory, this strategy can be visualized. In effect, a tool can be used to “prop up” the value of the network effects curve when the network is small.

If everyone in your category is writing restaurant reviews as if they’re formal essays, something “unexpected” would be to write comedic restaurant reviews from the perspective of a part-time food blogger named Cindy who works for a failing restaurant magazine, and shows up to every restaurant pretending to be this hot insta-famous food-review writer but actually doesn’t know anything about food and gets too drunk at every tasting (and it shows in her writing). In the professional-restaurant-review category, this would be “unexpected.” And as a result, it would stand out.

sensations exist without physical cause. “The future always looks good in the golden land, because no one remembers the past,”7 Didion famously claimed in this essay. However, looking at the now iconic portraits of the young writer, I see a woman who is reluctant to smile for the camera, as if happiness or hope were somehow naive, given all that she knows. By any account she actually was living the dream during this time, but the passionate gratitude her fans have for Joan the person can be explained, I think, by our certainty that she never bought into the myth. She had seen the world and accurately gauged its promise. And then she made her place in the sun anyway—defying her own odds.

Another key philosopher was the ever-popular Voltaire (1694-1778) who used his literary skill to write plays, poems, novels, essays, and reams of letters that expressed his philosophical beliefs to the masses. Voltaire was extremely critical of the dogmatic nature of the Catholic Church and constantly campaigned for the separation of the French state and church. An advocate of freedom of expression and critic of all religious institutions, Voltaire’s work was frequently censored, but in his writing, he often used satire to mask his true beliefs, as in his most famous work, Candide.

### A Journey Through Famous Books: Discovering the Treasures of Kannada Literature Kannada literature boasts a rich legacy, spanning over centuries and marked by diverse narratives, styles, and themes. As we delve into the world of famous books in Kannada, we find a melting pot of cultural insights, emotional depth, and intellectual vigor. A platform like Veeraloka Books, which not only highlights these treasures but also encourages a new generation of readers to connect with their roots, is at the forefront of this literary exploration. One of the most renowned classics in Kannada literature is "Mookajjiya Kanasugalu," written by the legendary author K. Krishnam Karanth This novel tells the poignant story of an elderly woman, Mookajji, who is gifted with the ability to dream profoundly. Through her dreams, readers are transported into a narrative that unfolds the struggles and joys of rural life in India. Karanth’s vivid characterizations and rich descriptions make this an essential read, encapsulating the spirit of Kannadiga culture and social realities. The works of well-known authors like S, in addition to timeless classics, significantly enrich the contemporary literary landscape. L. Bhyrappa and Kuvempu. S. L. In his novels, Bhyrappa frequently delves into profound philosophical topics like identity, existence, and social issues. His storytelling prowess and narrative style make his books not just stories, but explorations of human consciousness. Among his remarkable works, "Aavarana" stands out, dissecting historical narratives while inviting readers to reflect on perspective and belief. Kuvempu, on the other hand, is revered for his poetic prowess alongside his contributions to novels and essays. His work embodies the essence of nature, humanity, and spirituality, reflecting a deep reverence for life. His celebrated poem, "Sri Ramakrishna Hegde," is an excellent representation of his ability to express complex emotions and thoughts in simple yet profound terms. Kuvempu was an advocate for Kannada literature and the language, making him a role model for writers and readers alike. Da. Ra. Bendre, another gem in the Kannada literary crown, made his mark through poetry that resonates across generations. His lyricality and ability to depict the beauty of nature and the essence of human experiences truly set his work apart. Bendre's poetry evokes imagery that transports readers to the very heart of his themes, making his words linger long after they've been read. Veeraloka Books is more than just a bookstore; it is also a doorway into the extensive literature of Kannada. Its collection spans from the literary giants of the past to contemporary authors who are redefining storytelling today. This platform serves as a valuable resource for readers seeking to immerse themselves in Kannada literature, fostering a deeper understanding and appreciation of regional narratives and voices. In conclusion, the exploration of famous books in Kannada—from the timeless classics of Karanth to the modern narratives of Bhyrappa, Kuvempu, and Bendre—offers a glimpse into the cultural and intellectual fabric of Karnataka. It's essential to recognize and celebrate these literary masterpieces that reflect the diversity and vibrancy of the Kannada language. Engaging with these works on platforms like Veeraloka Books promises an enriching journey into the world of Kannada writing, whether you've been reading literature all your life or are just starting out.