Famous Classic Quotes

Dare to love yourself as if you were a rainbow with gold at both ends.

A bridge of silver wings stretches from the dead ashes of an unforgiving nightmare to the jeweled vision of a life started anew.

Fool!" cried the hunchback. "You fell victim to one of the classic blunders. The most famous is 'Never get involved in a land war in Asia,' but only slightly less well known is this: 'Never go in against a Sicilian when death is on the line.

Un-winged and naked, sorrow surrenders its crown to a throne called grace.

This is what our love is––a sacred pattern of unbroken unity sewn flawlessly invisible inside all other images, thoughts, smells, and sounds.

Compassion crowns the soul with its truest victory.

Even when muddy your wings sparkle bright wonders that heal broken worlds.

History dressed up in the glow of love’s kiss turned grief into beauty.

Love, Mercy, and Grace, sisters all, attend your wounds of silence and hope.

In a rich moonlit garden, flowers open beneath the eyes of entire nations terrified to acknowledge the simplicity of the beauty of peace.

Everywhere we shine death and life burn into something new…

Where humanity sowed faith, hope, and unity, joy’s garden blossomed.

I do not mean to object to a thorough knowledge of the famous works we read. I object only to the interminable comments and bewildering criticisms that teach but one thing: there are as many opinions as there are men.

Just above our terror, the stars painted this story in perfect silver calligraphy. And our souls, too often abused by ignorance, covered our eyes with mercy.

Feet sandaled with dreams tread paths of vision leading to wisdom’s sharp peaks.

You've never heard of the Trickster King?" Puck asked, shocked. The girls shook their heads. "The Prince of Fairies? Robin Goodfellow? The Imp?" "Do you work for Santa?" Daphne asked. "I'm a fairy, not an elf!" Puck roared. "You really don't know who I am! Doesn't anyone read the classics anymore? Dozens of writers have warned about me. I'm in the most famous of all of William Shakespeare's plays." "I don't remember any Puck in Romeo and Juliet," Sabrina muttered, feeling a little amused at how the boy was reacting to his non-celebrity. "Besides Romeo and Juliet!" Puck shouted. "I'm the star of a Midsummer Night's Dream!" "Congratulation," Sabrina said flatly. "Never read it.

I place my fingers upon these keys typing 2,000 dreams per minute and naked of spirit dance forth my cosmic vortex upon this crucifix called language.

The Universe said, ‘Let me show your soul something beautiful.

Stars ink your fingers with a lexicon of flame blazing rare knowledge.

Death wins nothing here, gnawing wings that amputate–– then spread, lift up, fly.

You fell victim to one of the classic blunders. The most famous is 'Never get involved in a land war in Asia.

Many scholars forget, it seems to me, that our enjoyment of the great works of literature depends more upon the depth of our sympathy than upon our understanding. The trouble is that very few of their laborious explanations stick in the memory. The mind drops them as a branch drops its overripe fruit. ... Again and again I ask impatiently, "Why concern myself with these explanations and hypotheses?" They fly hither and thither in my thought like blind birds beating the air with ineffectual wings. I do not mean to object to a thorough knowledge of the famous works we read. I object only to the interminable comments and bewildering criticisms that teach but one thing: there are as many opinions as there are men.

The cult of self dominates our cultural landscape. This cult has within it the classic traits of psychopaths: superficial charm, grandiosity, and self-importance; a need for constant stimulation, a penchant for lying, deception, and manipulation, and the inability to feel remorse or guilt. This is, of course, the ethic promoted by corporations. It is the ethic of unfettered capitalism. It is the misguided belief that personal style and personal advancement, mistaken for individualism, are the same as democratic equality. In fact, personal style, defined by the commodities we buy or consume, has become a compensation for our loss of democratic equality. We have a right, in the cult of the self, to get whatever we desire. We can do anything, even belittle and destroy those around us, including our friends, to make money, to be happy, and to become famous. Once fame and wealth are achieved, they become their own justification, their own morality. How one gets there is irrelevant. Once you get there, those questions are no longer asked.

I promise to write your story, I’m sorry I stopped. I’ll write you the best story, I-I’ll make you a classic, the most famous ever and you’ll never die!

Isn't it wonderful to be able to invite Anton Chekhov into your home?

And the most glorious exploits do not always furnish us with the clearest discoveries of virtue or vice in men; sometimes a matter of less moment, an expression or a jest, informs us better of their characters and inclinations, than the most famous sieges, the greatest armaments, or the bloodiest battles whatsoever. Therefore as portrait-painters are more exact in the lines and features of the face, in which the character is seen, than in the other parts of the body, so I must be allowed to give my more particular attention to the marks and indications of the souls of men, and while I endeavor by these to portray their lives, may be free to leave more weighty matters and great battles to be treated of by others.

Whether people see you as a shadow or as an invisible or stupid sort of thing, a time will come when that Image of yours will never be seen by commoners.

Truly creative people work for work’s own sake, and if they make a public discovery or become famous that is a bonus. What

The French, it seems to me, strike a happy balance between intimacy and reserve. Some of this must be helped by the language, which lends itself to graceful expression even when dealing with fairly basic subjects.... And there's that famously elegant subtitle from a classic Western. COWBOY: "Gimme a shot of red-eye." SUBTITLE: "Un Dubonnet, s'il vous plait." No wonder French was the language of diplomacy for all those years.

Rainer Maria Rilke greeted and wrestled with the angels of his Duino Elegies in the solitude of a castle surrounded by white cliffs tall trees and the sea. I greeted most of mine in the solitude of a house that still vibrated with the throbs of a singular life that had helped shape many lives and with the ache of attempts to render useful service to that life. The River of Winged Dreams was therefore constructed as a link between dimensions of past and future emotions and intellect and matter and spirit.

One famous Zen master actually described spiritual practice as “one mistake after another,” which is to say, one opportunity after another to learn. It is from “difficulties, mistakes, and errors” that we actually learn. To live life is to make a succession of errors. Understanding this can bring us great ease and forgiveness for ourselves and others—we are at ease with the difficulties of life.

Forget about how old you are, and get busy.

If it wasn’t for all those silver wings spread out to help you on your journey, you would’a been dead or someplace screamin’ in a nut house a long time ago.

Anthony Benezet,

Napoleon Hill wrote a famous section in his classic work Think and Grow Rich called “Sexual Transfiguration.” Hill noticed and theorized that extremely successful men also had extremely high sex drives. And not only did they have very high sex drives, but they also channeled this sexual energy into their work and their accomplishments. Often they would abstain from sex or masturbation for long periods of time and would, therefore, feel more energized.

After that first crowded day I retired to one of those green-tiled sanctuaries and lathered myself with a new bar of a famous toilet soap which Helen had put in my bag. I have never been able to use that soap since. Scents are too evocative and the merest whiff jerks me back to that first night away from my wife, and to the feeling I had then. It was a dull, empty ache which never really went away.

With the advent of gramophones and cinema, a few women from devadasi backgrounds, such as Madurai S. Subbulakshmi, Bangalore Nagarathnama and Tanjore Balasaraswati went on to become famous classical performers.

The fact that so many books still name the Beatles as "the greatest or most significant or most influential" rock band ever only tells you how far rock music still is from becoming a serious art. Jazz critics have long recognized that the greatest jazz musicians of all time are Duke Ellington and John Coltrane, who were not the most famous or richest or best sellers of their times, let alone of all time. Classical critics rank the highly controversial Beethoven over classical musicians who were highly popular in courts around Europe. Rock critics, instead, are still blinded by commercial success. The Beatles sold more than anyone else (not true, by the way), therefore they must have been the greatest. Jazz critics grow up listening to a lot of jazz music of the past, classical critics grow up listening to a lot of classical music of the past. Rock critics are often totally ignorant of the rock music of the past, they barely know the best sellers.

1. The classics are those books about which you usually hear people saying: ‘I’m rereading…’, never ‘I’m reading…’ At least this is the case with those people whom one presumes are ‘well read‘; it does not apply to the young, since they are at an age when their contact with the world, and with the classics which are part of that world, is important precisely because it is their first such contact. The iterative prefix ‘re-’ in front of the verb ‘read’ can represent a small act of hypocrisy on the part of people ashamed to admit they have not read a famous book. To reassure them, all one need do is to point out that however wide-ranging any person’s formative reading may be, there will always be an enormous number of fundamental works that one has not read.

What is more, the whole apparatus of life has become so complex and the processes of production, distribution, and consumption have become so specialized and subdivided, that the individual person loses confidence in his own unaided capacities: he is increasingly subject to commands he does not understand, at the mercy of forces over which he exercises no effective control, moving to a destination he has not chosen. Unlike the taboo-ridden savage, who is often childishly over-confident in the powers of his shaman or magician to control formidable natural forces, however inimical, the machine-conditioned individual feels lost and helpless as day by day he metaphorically punches his time-card, takes his place on the assembly line, and at the end draws a pay check that proves worthless for obtaining any of the genuine goods of life. This lack of close personal involvement in the daily routine brings a general loss of contact with reality: instead of continuous interplay between the inner and the outer world, with constant feedback or readjustment and with stimulus to fresh creativity, only the outer world-and mainly the collectively organized outer world of the power system-exercises authority: even private dreams must be channeled through television, film, and disc, in order to become acceptable. With this feeling of alienation goes the typical psychological problem of our time, characterized in classic terms by Erik Erikson as the 'Identity Crisis.' In a world of transitory family nurture, transitory human contacts, transitory jobs and places of residence, transitory sexual and family relations, the basic conditions for maintaining continuity and establishing personal equilibrium disappear. The individual suddenly awakens, as Tolstoi did in a famous crisis in his own life at Arzamas, to find himself in a strange, dark room, far from home, threatened by obscure hostile forces, unable to discover where he is or who he is, appalled by the prospect of a meaningless death at the end of a meaningless life.

The classic hustle is still famous, even today, for the cold purity of its execution: bring opium from India, introduce it into China00howdy Fong, this here’s opium, opium, this is Fong—ah, so, me eatee!—no-ho-ho, Fong, you smokee, smokee, see? pretty soon Fong’s coming back for more and more, so you create an inelastic demand for that shit, get China to make it illegal, then sucker China into a couple-three disastrous wars over the right of your merchants to sell opium, which by now you are describing as sacred. You win, China loses. Fantastic.

the doctrine of Christ, "Take no thought for the morrow,

proud of my humility.

errata

Surely the church is a place where one day’s truce ought to be allowed to the dissensions and animosities of mankind.

sent a pack of hounds and huntsmen on ahead to find the quarry, mounted his chestnut Donets, and whistling to his own leash of borzois,

The others all followed, dispirited and shamefaced, and only much later were they able to regain their former affectation of indifference.

Vol. 4: Complete Poems in English, Milton

to take upon us by inoculation when in health a disorder of which some die, requires great clearness of knowledge that it is our duty to do so.

a classic example of Robert Heinlein’s famous saying, that an armed society is a polite society. 

Stop now and decide to never worry again about what others think about you.

A woman does not become whole until she has a baby.

A woman does not become whole, until she has a baby.

multifarious

Through the mercies of the Almighty, I had, in a good degree, learned to be content with a plain way of living.

that hard-to-be-governed passion of youth hurried me frequently into intrigues with low women that fell in my way,

viva voce.

entre nous,

transmigration.

Thou shalt not receive any gift; for a gift bindeth the wise, and perverteth the words of the righteous." (Exod. xxiii. 8.)

Conduct is more convincing than language,

the prophets repeatedly declare "that the son shall not suffer for the iniquity of the father, but every one be answerable for his own sins.

Judah

through the goodness of the Lord, truth, I believed, gained some ground, and it was a strengthening opportunity to the honest-hearted.

The work of righteousness shall be peace; and the effect of righteousness, quietness and assurance forever." (Isa. xxxii. 17.)

with tears and inward supplication besought him so to open my understanding that I might know his will concerning me;

abatement.

litera scripta manet.

extempore,

heterodoxy

in 1742, invented an open stove for the better warming of rooms, and at the same time saving fuel, as the fresh air admitted was warmed in entering,

eminent

My mind, through the merciful help of the Lord, hath been preserved in a good degree watchful and quiet, for which I have great cause to be thankful.

the Constitution which at any time exists, ’till changed by an explicit and authentic act of the whole People, is sacredly obligatory upon all.—

vicious actions are not hurtful because they are forbidden, but forbidden because they are hurtful,

garret

Never chide for Anger, but Instruction. 290. He that corrects out of Passion, raises Revenge sooner than Repentance.

While Sigmund famously focused on the unconscious (the id), Anna made the ego seem more important, particularly in respect of therapy and psychoanalysis. Her

Wehaloosing, stands on the bank of the Susquehanna,

This book is entitled The Year of Reading Dangerously. It is the true story of the year I spent reading some of the greatest and most famous books in the world, and two by Dan Brown.

But why, my dear Crito, should we care about the opinion of the many? Good men, and they are the only persons who are worth considering, will think of these things truly as they happened.

In the 1854 classic Walden, Henry David Thoreau famously wrote, “The mass of men lead lives of quiet desperation.” How a recluse living in a cabin on a pond could know this was never made clear, and the mass of men beg to differ.

Even from an aesthetic point of view the sight of the bulging child offended him. Ogden Ford was round and blobby and looked overfed. He had the plethoric habit of one to whom wholesome exercise is a stranger and the sallow complexion of the confirmed candy-fiend. Even now, a bare half hour after breakfast, his jaws were moving with a rhythmical, champing motion. “What are you eating, boy?” demanded Mr. Pett, his disappointment turning to irritability. “Candy.

grew convinc'd that truth, sincerity and integrity in dealings between man and man were of the utmost importance to the felicity of life; and I form'd written resolutions, which still remain in my journal book, to practice them ever while I lived.

I went thence to the Old Neck, where I was led into a careful searching out of the secret workings of the mystery of iniquity, which, under a cover of religion exalts itself against that pure spirit which leads in the way of meekness and self-denial.

The famous University of Chicago Great Books program and the reorganization of the University structure along Aristotelian lines and the establishment of the “College,” in which a reading of classics was initiated in fifteen-year-old students, were some of the results.

The tale is in every Englishman’s mouth; and you and I, who were children when the great battle was won and lost, are never tired of hearing and recounting the history of that famous action. Its remembrance rankles still in the bosoms of millions of the countrymen of those brave men who lost the day. They pant for an opportunity of revenging that humiliation; and if a contest, ending in a victory on their part, should ensue, elating them in their turn, and leaving its cursed legacy of hatred and rage behind to us, there is no end to the so-called glory and shame, and to the alternations of successful and unsuccessful murder, in which two high-spirited nations might engage. Centuries hence, we Frenchmen and Englishmen might be boasting and killing each other still, carrying out bravely the Devil’s code of honour.

I declin'd it from a principle which has ever weighed with me on such occasions, viz., That, as we enjoy great advantages from the inventions of others, we should be glad of an opportunity to serve others by any invention of ours; and this we should do freely and generously.

The pizza at Brick Oven tastes like that classic line from that famous murder mystery movie “Rambo,” where Nicholas Cage rips off his tuxedo and says, “I may be a lot of things, but I ain’t no bowl of duck soup, sloshing around in a hurricane." Rambo II is even more romantic.

And this was more than mere relocation. In effect, Justinian’s diktat had spelled the end for the famous school in the ancient Greek capital – the city of Plato and Aristotle – where students had absorbed the insights of classical philosophy and natural science for generations.

For not forgetful is the high gods' doom Against the sons of carnage: all too long Seems the unjust to prosper and be strong, Till the dark Furies come, And smite with stern reversal all his home, Down into dim obstruction--he is gone, And help and hope, among the lost, is none!

The Danes’ fondness for clubs and associations is shared by their Nordic neighbors. The Swedes have an even greater trade-union membership and in their spare time are particularly keen on voluntary work: they call this instinct for diligent self-improvement organisationssverige, or “organization Sweden.” The Finns are famed for their after-work classes, particularly their amateur classical musicianship and fondness for joining orchestras, while the Norwegians’ love of communal outdoor pursuits, most famously cross-country skiing, is one of their defining characteristics.

For the studies, first they should begin with the chief and necessary rules of some good grammar, either that now used, or any better: and while this is doing, their speech is to be fashioned to a distinct and clear pronunciation, as near as may be to the Italian, especially in the vowels.

It is, therefore, as necessary for us at this day constantly to attend on the heavenly gift, to be qualified to use rightly the good things in this life, amidst great improvements, as it was for our first parents when they were without any improvements, without any friend or father but God only.

free men, whose minds were properly on their business, found a satisfaction in improving, cultivating, and providing for their families; but negroes, laboring to support others who claim them as their property, and expecting nothing but slavery during life, had not the like inducement to be industrious.

THEY'D CHANGE THE AXIS OF THE EARTH! There are fortunes to be made in polar real estate! Just change the climate of both poles, warm them up, give them mild winters and pleasant summers, and watch the boom! At the same time, cool off the tropics, clear out the jungles, and there's billions more in it! That was the scheme of the famous Gun Club, the same space engineers who had fired the shot "From the Earth to the Moon." The story of how they planned to change the face of the Earth itself is a Jules Verne classic long out of print that's a delight to read and a real adventure in logical super-science.

promenade concert n. BRITISH a concert of classical music at which a part of the audience stands in an area without seating, for which tickets are sold at a reduced price. The most famous series of such concerts is the annual BBC Promenade Concerts (known as the Proms), instituted by Sir Henry Wood in 1895.

who differ are so far in the wrong; like a man traveling in foggy weather, those at some distance before him on the road he sees wrapped up in the fog, as well as those behind him, and also the people in the fields on each side, but near him all appears clear, tho' in truth he is as much in the fog as any of them.

We ventured, however, over all these difficulties, and I took her to wife, September 1st, 1730. None of the inconveniences happened that we had apprehended; she proved a good and faithful helpmate, assisted me much by attending the shop; we throve together, and have ever mutually endeavored to make each other happy.

In 1736 I lost one of my sons, a fine boy of four years old, by the small-pox, taken in the common way. I long regretted bitterly, and still regret that I had not given it to him by inoculation. This I mention for the sake of parents who omit that operation, on the supposition that they should never forgive themselves

my desire being to gain knowledge at the same time that I improv'd in virtue, and considering that in conversation it was obtain'd rather by the use of the ears than of the tongue, and therefore wishing to break a habit I was getting into of prattling, punning, and joking, which only made me acceptable to trifling company,

Narrow is the mansion of my soul; enlarge Thou it, that Thou mayest enter in. It is ruinous; repair Thou it. It has that within which must offend Thine eyes; I confess and know it. But who shall cleanse it? or to whom should I cry, save Thee? Lord, cleanse me from my secret faults, and spare Thy servant from the power of the enemy.

Evidence-free pronouncements about the misery of mankind are an occupational hazard of the social critic. In the 1854 classic Walden, Henry David Thoreau famously wrote, “The mass of men lead lives of quiet desperation.” How a recluse living in a cabin on a pond could know this was never made clear, and the mass of men beg to differ.

Alfred Adler was a member of Freud’s original inner circle, but broke away because he disagreed that sex was the prime mover behind human behavior. He was more interested in how our early environments shape us, believing that we all seek greater power by trying to make up for what we perceive we lacked in childhood—his famous theory of “compensation.

It is the simplest phrase you can imagine,” Favreau said, “three monosyllabic words that people say to each other every day.” But the speech etched itself in rhetorical lore. It inspired music videos and memes and the full range of reactions that any blockbuster receives online today, from praise to out-of-context humor to arch mockery. Obama’s “Yes, we can” refrain is an example of a rhetorical device known as epistrophe, or the repetition of words at the end of a sentence. It’s one of many famous rhetorical types, most with Greek names, based on some form of repetition. There is anaphora, which is repetition at the beginning of a sentence (Winston Churchill: “We shall fight on the beaches, we shall fight on the landing grounds, we shall fight in the fields”). There is tricolon, which is repetition in short triplicate (Abraham Lincoln: “Government of the people, by the people, and for the people”). There is epizeuxis, which is the same word repeated over and over (Nancy Pelosi: “Just remember these four words for what this legislation means: jobs, jobs, jobs, and jobs”). There is diacope, which is the repetition of a word or phrase with a brief interruption (Franklin D. Roosevelt: “The only thing we have to fear is fear itself”) or, most simply, an A-B-A structure (Sarah Palin: “Drill baby drill!”). There is antithesis, which is repetition of clause structures to juxtapose contrasting ideas (Charles Dickens: “It was the best of times, it was the worst of times”). There is parallelism, which is repetition of sentence structure (the paragraph you just read). Finally, there is the king of all modern speech-making tricks, antimetabole, which is rhetorical inversion: “It’s not the size of the dog in the fight; it’s the size of the fight in the dog.” There are several reasons why antimetabole is so popular. First, it’s just complex enough to disguise the fact that it’s formulaic. Second, it’s useful for highlighting an argument by drawing a clear contrast. Third, it’s quite poppy, in the Swedish songwriting sense, building a hook around two elements—A and B—and inverting them to give listeners immediate gratification and meaning. The classic structure of antimetabole is AB;BA, which is easy to remember since it spells out the name of a certain Swedish band.18 Famous ABBA examples in politics include: “Man is not the creature of circumstances. Circumstances are the creatures of men.” —Benjamin Disraeli “East and West do not mistrust each other because we are armed; we are armed because we mistrust each other.” —Ronald Reagan “The world faces a very different Russia than it did in 1991. Like all countries, Russia also faces a very different world.” —Bill Clinton “Whether we bring our enemies to justice or bring justice to our enemies, justice will be done.” —George W. Bush “Human rights are women’s rights and women’s rights are human rights.” —Hillary Clinton In particular, President John F. Kennedy made ABBA famous (and ABBA made John F. Kennedy famous). “Mankind must put an end to war, or war will put an end to mankind,” he said, and “Each increase of tension has produced an increase of arms; each increase of arms has produced an increase of tension,” and most famously, “Ask not what your country can do for you; ask what you can do for your country.” Antimetabole is like the C–G–Am–F chord progression in Western pop music: When you learn it somewhere, you hear it everywhere.19 Difficult and even controversial ideas are transformed, through ABBA, into something like musical hooks.

Josiah, my father, married young, and carried his wife with three children into New England, about 1682. The conventicles having been forbidden by law, and frequently disturbed, induced some considerable men of his acquaintance to remove to that country, and he was prevailed with to accompany them thither, where they expected to enjoy their mode of religion with freedom.

In all our cares about worldly treasures, let us steadily bear in mind that riches possessed by children who do not truly serve God are likely to prove snares that may more grievously entangle them in that spirit of selfishness and exaltation which stands in opposition to real peace and happiness, and renders those who submit to the influence of it enemies to the cross of Christ.

The history of New England, and especially of Massachusetts, is full of the horrors that have turned life into gloom, joy into despair, naturalness into disease, honesty and truth into hideous lies and hypocrisies. The ducking-stool and whipping post, as well as numerous other devices of torture, were the favorite English methods for American purification. Boston, the city of culture, has gone down in the annals of Puritanism as the “Bloody Town.” It rivaled Salem, even, in her cruel persecution of unauthorized religious opinions. On the now famous Common a half-naked woman, with a baby in her arms, was publicly whipped for the crime of free speech; and on the same spot Mary Dyer, another Quaker woman, was hanged in 1659. In fact, Boston has been the scene of more than one wanton crime committed by Puritanism. Salem, in the summer of 1692, killed eighteen people for witchcraft. Nor was Massachusetts alone in driving out the devil by fire and brimstone. As Canning justly said: “The Pilgrim fathers infested the New World to redress the balance of the Old.” The horrors of that period have found their most supreme expression in the American classic, THE SCARLET LETTER.

O that all may take heed and beware of covetousness! O that all may learn of Christ, who was meek and lowly of heart. Then in faithfully following him he will teach us to be content with food and raiment without respect to the customs or honors of this world. Men thus redeemed will feel a tender concern for their fellow-creatures, and a desire that those in the lowest stations may be assisted and encouraged,

Doth nought return-- Only a spear and sword, and ashes in an urn! For Ares, lord of strife, Who doth the swaying scales of battle hold, War's money-changer, giving dust for gold, Sends back, to hearts that held them dear, Scant ash of warriors, wept with many a tear, Light to the hand, but heavy to the soul; Yea, fills the light urn full With what survived the flame-- Death's dusty measure of a hero's frame!

Christians want to die. Why wouldn’t they? Paradoxically, martyrdom held considerable benefits for those willing to take it on. One was its egalitarian entry qualifications. As George Bernard Shaw acidly observed over a millennium later, martyrdom is the only way a man can become famous without ability. More than that, in a socially and sexually unequal era it was a way in which women and even slaves might shine.

It is no wonder that the writers of the nineteenth century look upon society as an artificial creation of the legislator's genius. This idea -- the fruit of classical education -- has taken possession of all the intellectuals and famous writers of our country. To these intellectuals and writers, the relationship between persons and the legislator appears to be the same as the relationship between the clay and the potter.

Mr. Nixon, he was fond of recalling aloud, shook his finger in Khrushchev’s face in their famous “kitchen debate” and proclaimed, “You may be ahead of us in rocket thrust but we are ahead of you in color television.” “I will take my television in black and white,” said the Senator. “I want to be ahead in rocket thrust…. Mr. Nixon may be very experienced in kitchen debates, but so are a great many other married men I know.

Let’s face it, she’s our inspiration! The Muse as fluffball! And the inspiration of men, as well! Why else were the sagas of heroes, of their godlike strength and superhuman exploits, ever composed, if not for the admiration of women thought stupid enough to believe them? Where did five hundred years of love lyrics come from, not to mention those plaintive imploring songs, all musical whines and groans? Aimed straight at women stupid enough to find them seductive! When lovely woman stoops or bungles her way into folly, pleading her good intentions, her wish to please, and is taken advantage of, especially by somebody famous, if stupid or smart enough, she gets caught, just as in classic novels, and makes her way into the tabloids, confused and tearful, and from there straight into our hearts. We forgive you! we cry. We understand! Now do it some more!

In reality, there is, perhaps, no one of our natural passions so hard to subdue as pride. Disguise it, struggle with it, beat it down, stifle it, mortify it as much as one pleases, it is still alive, and will every now and then peep out and show itself; you will see it, perhaps, often in this history; for, even if I could conceive that I had compleatly overcome it, I should probably be proud of my humility. [Thus far written at Passy, 1784.]

Do I use food and drink in no other sort and in no other degree than was designed by Him who gave these creatures for our sustenance? Do I never abuse my body by inordinate labor, striving to accomplish some end which I have unwisely proposed? Do I use action enough in some useful employ, or do I sit too much idle while some persons who labor to support me have too great a share of it? If in any of these things I am deficient, to be incited to consider it is a favor to me.

Excavators uncovered one of Malta's most famous Neolithic sculptures, the "Sleeping Lady" of the Hypogeum, off the main hall. She reclines peacefully on her side, head in hand...This sculpture and another one shown lying on her stomach on a couch reminds us of initiation and healing rites known in later classical times. During these various classical ceremonies, the initiate spent a night in the temple (or cave or other remote place). The initiate experienced a night of visions and dreams, with spiritual or physical healing taking place...This rite probably derived from Neolithic practices that likened sleeping in a cave, temple, or underground chamber to slumbering in the goddess' uterus before spiritual reawakening. For the living, such a ritual brought physical healing and spiritual rebirth. For the dead, burial within underground chambers, shaped and colored like the uterus, represented the possibility of regeneration through the goddess' symbolic womb.

Johnson is after all the most accomplished liar in public life – perhaps the best liar ever to serve as prime minister. Some of this may have been a natural talent – but a lifetime of practice and study has allowed him to uncover new possibilities which go well beyond all the classifications of dishonesty attempted by classical theorists like St Augustine. He has mastered the use of error, omission, exaggeration, diminution, equivocation and flat denial. He has perfected casuistry, circumlocution, false equivalence and false analogy. He is equally adept at the ironic jest, the fib and the grand lie; the weasel word and the half-truth; the hyperbolic lie, the obvious lie, and the bullshit lie – which may inadvertently be true. And because he has been so famous for this skill for so long, he can use his reputation to ascend to new levels of playful paradox. Thus he could say to me “Rory, don’t believe anything I am about to say, but I would like you to be in my cabinet” – and still have me laugh in admiration.

conceiving God to be the fountain of wisdom, I thought it right and necessary to solicit his assistance for obtaining it; to this end I formed the following little prayer, which was prefix'd to my tables of examination, for daily use. "O powerful Goodness! bountiful Father! merciful Guide! Increase in me that wisdom which discovers my truest interest. Strengthen my resolutions to perform what that wisdom dictates. Accept my kind offices to thy other children as the only return in my power for thy continual favors to me.

Similarly, Alexis de Tocqueville, the famous French political philosopher and sociologist, in his classic Democracy in America, written after a lengthy visit in the 1830s, saw equality, not majority rule, as the outstanding characteristic of America. “In America,” he wrote,   the aristocratic element has always been feeble from its birth; and if at the present day it is not actually destroyed, it is at any rate so completely disabled, that we can scarcely assign to it any degree of influence on the course of affairs. The

The objections and reluctances I met with in soliciting the subscriptions, made me soon feel the impropriety of presenting one's self as the proposer of any useful project, that might be suppos'd to raise one's reputation in the smallest degree above that of one's neighbors, when one has need of their assistance to accomplish that project. I therefore put myself as much as I could out of sight, and stated it as a scheme of a number of friends, who had requested me to go about and propose it to such as they thought lovers of reading.

Earlier that night, after dinner, I had sung a few folk songs for Paul. He had inquired about what I had learned during the school year and, already steeped in summer and drawing a blank, I offered a few songs I had memorized from Lan. I sang, in my best effort, a classic lullaby Lan used to sing. The song, originally performed by the famous Khanh Ly, describes a woman singing among corpses strewn across sloping leafy hills. Searching the faces of the dead, the singer asks in the song's refrain, "And which of you, which of you are my sister?

now I speak of thanking God, I desire with all humility to acknowledge that I owe the mentioned happiness of my past life to His kind providence, which lead me to the means I used and gave them success. My belief of this induces me to hope, though I must not presume, that the same goodness will still be exercised toward me, in continuing that happiness, or enabling me to bear a fatal reverse, which I may experience as others have done: the complexion of my future fortune being known to Him only in whose power it is to bless to us even our afflictions.

Don Chrisantos Michael Wanzala "Don CM Wanzala" (born April 13), popularly known as Don Santo (stylized as DON SANTO) is a Kenyan singer, rapper, songwriter, arranger, actor, author, content producer, Photo-Videographer, Creative Director (Blame It On Don), entrepreneur, record executive and Leader of the Klassik Nation and chairman and president of Global Media Ltd, based in Nairobi City in Kenya. ​ The genius of DON SANTO rests in his willingness to break from traditional formula and constantly push the envelope. He flips the method of the moment with undeniable swagger and bold African sensibility. As a songwriter, Santo revisits simple, but profound aspects of the human experience – love, lust, desire, joy, and pain that define classical art and drama. He applies his concept to rich, full vocals that exude his intended effect. It is this uncanny ability to compose classics and deliver electrifying live performances that define everything that is essential DON SANTO. In 2015, Santo won the East Africa Music Awards in the Artist of the year Category while his song "Sina Makosa" won the Song of The year. A believer in GOD, FAMILY & GOOD LIFE (Klassikanity).

First to find out a spacious house and ground about it fit for an academy, and big enough to lodge a hundred and fifty persons, whereof twenty or thereabout may be attendants, all under the government of one, who shall be thought of desert sufficient, and ability either to do all, or wisely to direct, and oversee it done. This place should be at once both school and university, not heeding a remove to any other house of scholarship, except it be some peculiar College of Law, or Physic, where they mean to be practitioners; but as for those general studies which take up all our time from Lilly 21 to the commencing,

This disease being in a house, and my business calling me to go near it, incites me to consider whether this is a real indispensable duty; whether it is not in conformity to some custom which would be better laid aside, or, whether it does not proceed from too eager a pursuit after some outward treasure. If the business before me springs not from a clear understanding and a regard to that use of things which perfect wisdom approves, to be brought to a sense of it and stopped in my pursuit is a kindness, for when I proceed to business without some evidence of duty, I have found by experience that it tends to weakness.

Valentine’s concept of introversion includes traits that contemporary psychology would classify as openness to experience (“thinker, dreamer”), conscientiousness (“idealist”), and neuroticism (“shy individual”). A long line of poets, scientists, and philosophers have also tended to group these traits together. All the way back in Genesis, the earliest book of the Bible, we had cerebral Jacob (a “quiet man dwelling in tents” who later becomes “Israel,” meaning one who wrestles inwardly with God) squaring off in sibling rivalry with his brother, the swashbuckling Esau (a “skillful hunter” and “man of the field”). In classical antiquity, the physicians Hippocrates and Galen famously proposed that our temperaments—and destinies—were a function of our bodily fluids, with extra blood and “yellow bile” making us sanguine or choleric (stable or neurotic extroversion), and an excess of phlegm and “black bile” making us calm or melancholic (stable or neurotic introversion). Aristotle noted that the melancholic temperament was associated with eminence in philosophy, poetry, and the arts (today we might classify this as opennessto experience). The seventeenth-century English poet John Milton wrote Il Penseroso (“The Thinker”) and L’Allegro (“The Merry One”), comparing “the happy person” who frolics in the countryside and revels in the city with “the thoughtful person” who walks meditatively through the nighttime woods and studies in a “lonely Towr.” (Again, today the description of Il Penseroso would apply not only to introversion but also to openness to experience and neuroticism.) The nineteenth-century German philosopher Schopenhauer contrasted “good-spirited” people (energetic, active, and easily bored) with his preferred type, “intelligent people” (sensitive, imaginative, and melancholic). “Mark this well, ye proud men of action!” declared his countryman Heinrich Heine. “Ye are, after all, nothing but unconscious instruments of the men of thought.” Because of this definitional complexity, I originally planned to invent my own terms for these constellations of traits. I decided against this, again for cultural reasons: the words introvert and extrovert have the advantage of being well known and highly evocative. Every time I uttered them at a dinner party or to a seatmate on an airplane, they elicited a torrent of confessions and reflections. For similar reasons, I’ve used the layperson’s spelling of extrovert rather than the extravert one finds throughout the research literature.

This gave me occasion to observe, that, when men are employ'd, they are best content'd; for on the days they worked they were good-natur'd and cheerful, and, with the consciousness of having done a good day's work, they spent the evening jollily; but on our idle days they were mutinous and quarrelsome, finding fault with their pork, the bread, etc., and in continual ill-humor, which put me in mind of a sea-captain, whose rule it was to keep his men constantly at work; and, when his mate once told him that they had done every thing, and there was nothing further to employ them about, "Oh," says he, "Make them scour the anchor.

There are many foolish and unstable men who say, "See what a prosperous life that man hath, how rich and how great he is, how powerful, how exalted." But lift up thine eyes to the good things of heaven, and thou shalt see that all these worldly things are nothing, they are utterly uncertain, yea, they are wearisome, because they are never possessed without care and fear. The happiness of man lieth not in the abundance of temporal things but a moderate portion sufficeth him. Our life upon the earth is verily wretchedness. The more a man desireth to be spiritual, the more bitter doth the present life become to him; because he the better

As no end likewise happens without a means, so we shall find, sir, that even you yourself framed a plan by which you became considerable; but at the same time we may see that though the event is flattering, the means are as simple as wisdom could make them; that is, depending upon nature, virtue, thought and habit. Another thing demonstrated will be the propriety of every man's waiting for his time for appearing upon the stage of the world. Our sensations being very much fixed to the moment, we are apt to forget that more moments are to follow the first, and consequently that man should arrange his conduct so as to suit the whole of a life.

I was troubled to perceive the darkness of their imaginations, and in some pressure of spirit said, "The love of ease and gain are the motives in general of keeping slaves, and men are wont to take hold of weak arguments to support a cause which is unreasonable. I have no interest on either side, save only the interest which I desire to have in the truth I believe liberty is their right, and as I see they are not only deprived of it, but treated in other respects with inhumanity in many places, I believe He who is a refuge for the oppressed will, in his own time, plead their cause, and happy will it be for such as walk in uprightness before him.

Nobody has made the point better than George Orwell in his translation into modern bureaucratic fuzz of this famous verse from Ecclesiastes: I returned and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happeneth to them all. Orwell’s version goes: 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.

Smith and Kemp bought a run-down restaurant on the beach that had formerly served burgers and fried clams, and they transformed it into the Blue Bistro, with seating for over a hundred facing the Atlantic Ocean. The only seats harder to procure than the seats at the blue granite bar are the four tables out in the sand where the Bistro serves its now-famous version of seafood fondue. (Or, as the kitchen fondly refers to it, the all-you-can-eat fried shrimp special.) Many of Ms. Kemp's offerings are twists on old classics, like the fondue. She serves impeccable steak frites, a lobster club sandwich, and a sushi plate, which features a two-inch-thick slab of locally caught bluefin tuna.

What gave my book the more sudden and general celebrity, was the success of one of its proposed experiments, made by Messrs. Dalibard and De Lor at Marly, for drawing lightning from the clouds. This engag'd the public attention every where. M. de Lor, who had an apparatus for experimental philosophy, and lectur'd in that branch of science, undertook to repeat what he called the Philadelphia Experiments; and, after they were performed before the king and court, all the curious of Paris flocked to see them. I will not swell this narrative with an account of that capital experiment, nor of the infinite pleasure I receiv'd in the success of a similar one I made soon after with a kite at Philadelphia, as both are to be found in the histories of electricity.

Doth pride lead to vanity? Doth vanity form imaginary wants? Do these wants prompt men to exert their power in requiring more from others than they would be willing to perform themselves, were the same required of them? Do these proceedings beget hard thoughts? Do hard thoughts, when ripe, become malice? Does malice, when ripe, become revengeful, and in the end inflict terrible pains on our fellow-creatures and spread desolations in the world? "Do mankind, walking in uprightness, delight in each other's happiness? And do those who are capable of this attainment, by giving way to an evil spirit, employ their skill and strength to afflict and destroy one another? Remember then, O my soul! the quietude of those in whom Christ governs, and in all thy proceedings feel after it.

Hitherto I had stuck to my resolution of not eating animal food, and on this occasion consider'd, with my master Tryon, the taking every fish as a kind of unprovoked murder, since none of them had, or ever could do us any injury that might justify the slaughter. All this seemed very reasonable. But I had formerly been a great lover of fish, and, when this came hot out of the frying-pan, it smelt admirably well. I balanc'd some time between principle and inclination, till I recollected that, when the fish were opened, I saw smaller fish taken out of their stomachs; then thought I, "If you eat one another, I don't see why we mayn't eat you." So I din'd upon cod very heartily, and continued to eat with other people, returning only now and then occasionally to a vegetable diet.

Furber had come in the late fall following that enormous summer, now famous, in which the temperature had hung in the high nineties along the river for weeks, parching the fields, drying and destroying; weeks which had, unmindful of the calendar, fallen undiminished into October so that the leaves shriveled before they fell and fell while green, the river level fell, exposing flat stretches of mud and bottom weed, the Siren Rocks were seen for the first time in twenty years, quite round and disappointingly small, and an unmoving cover of dust lay thickly everywhere, on fields, trees, buildings, on the river itself which crawled beneath it blindly like a mole. -- William H. Gass, Omensetter's Luck, p. 97, Penguin Twentieth Century Classics, 1997 (first published by The New American Library 1966).

The wages of laboring men in several counties toward London at tenpence per day in common business, the employer finds small beer and the laborer finds his own food; but in harvest and hay time wages are about one shilling per day, and the laborer hath all his diet. In some parts of the north of England poor laboring men have their food where they work, and appear in common to do rather better than nearer London. Industrious women who spin in the factories get some fourpence, some fivepence, and so on to six, seven, eight, nine, or ten pence per day, and find their own house-room and diet. Great numbers of poor people live chiefly on bread and water in the southern parts of England, as well as in the northern parts; and there are many poor children not even taught to read. May those who have abundance lay these things to heart!

That few in public affairs act from a meer view of the good of their country, whatever they may pretend; and, tho' their actings bring real good to their country, yet men primarily considered that their own and their country's interest was united, and did not act from a principle of benevolence. "That fewer still, in public affairs, act with a view to the good of mankind. "There seems to me at present to be great occasion for raising a United Party for Virtue, by forming the virtuous and good men of all nations into a regular body, to be govern'd by suitable good and wise rules, which good and wise men may probably be more unanimous in their obedience to, than common people are to common laws. "I at present think that whoever attempts this aright, and is well qualified, can not fail of pleasing God, and of meeting with success.

In the time of trading I had an opportunity of seeing that the too liberal use of spirituous liquors and the custom of wearing too costly apparel led some people into great inconveniences; and that these two things appear to be often connected with each other. By not attending to that use of things which is consistent with universal righteousness, there is an increase of labor which extends beyond what our Heavenly Father intends for us. And by great labor, and often of much sweating, there is even among such as are not drunkards a craving of liquors to revive the spirits; that partly by the luxurious drinking of some, and partly by the drinking of others (led to it through immoderate labor), very great quantities of rum are every year expended in our colonies; the greater part of which we should have no need of, did we steadily attend to pure wisdom.

It’s a famous bull, and when they see him on the road, the passersby marvel at his size. They admire him from a distance: with the bow of his horns, he could toss any man high in the air, like an arrow—if, indeed, he hasn’t already done so. As gentle as a lamb when it suits him, he can fly into sudden rages when he feels so inclined, and people standing near him never know what’s going to happen next. The angler is peering at him sideways, out of the corner of his eye. “If I try to run away,” he’s thinking, “the bull will catch up to me before I have time to get out of the meadow. If I throw myself into the river, I’ll drown because I can’t swim. If I lie down and pretend to be dead, they say he’ll just come over to sniff me and leave me alone. But can I be quite sure? And what if he doesn’t go away? How dreadful! Best thing is to pretend I’m not worried, even if I am.

And now I set on foot my first project of a public nature, that for a subscription library. I drew up the proposals, got them put into form by our great scrivener, Brockden, and, by the help of my friends in the Junto, procured fifty subscribers of forty shillings each to begin with, and ten shillings a year for fifty years, the term our company was to continue. We afterwards obtain'd a charter, the company being increased to one hundred: this was the mother of all the North American subscription libraries, now so numerous. It is become a great thing itself, and continually increasing. These libraries have improved the general conversation of the Americans, made the common tradesmen and farmers as intelligent as most gentlemen from other countries, and perhaps have contributed in some degree to the stand so generally made throughout the colonies in defense of their privileges.

There has been an enduring misunderstanding that needs to be cleared up. Turing’s core message was never “If a machine can imitate a man, the machine must be intelligent.” Rather, it was “Inability to imitate does not rule out intelligence.” In his classic essay on the Turing test, Turing encouraged his readers to take a broader perspective on intelligence and conceive of it more universally and indeed more ethically. He was concerned with the possibility of unusual forms of intelligence, our inability to recognize those intelligences, and the limitations of the concept of indistinguishability as a standard for defining what is intelligence and what is not. In section two of the paper, Turing asks directly whether imitation should be the standard of intelligence. He considers whether a man can imitate a machine rather than vice versa. Of course the answer is no, especially in matters of arithmetic, yet obviously a man thinks and can think computationally (in terms of chess problems, for example). We are warned that imitation cannot be the fundamental standard or marker of intelligence. Reflecting on Turing’s life can change one’s perspective on what the Turing test really means. Turing was gay. He was persecuted for this difference in a manner that included chemical castration and led to his suicide. In the mainstream British society of that time, he proved unable to consistently “pass” for straight. Interestingly, the second paragraph of Turing’s famous paper starts with the question of whether a male or female can pass for a member of the other gender in a typed conversation. The notion of “passing” was of direct personal concern to Turing and in more personal settings Turing probably did not view “passing” as synonymous with actually being a particular way.

Human felicity is produc'd not so much by great pieces of good fortune that seldom happen, as by little advantages that occur every day. Thus, if you teach a poor young man to shave himself, and keep his razor in order, you may contribute more to the happiness of his life than in giving him a thousand guineas. The money may be soon spent, the regret only remaining of having foolishly consumed it; but in the other case, he escapes the frequent vexation of waiting for barbers, and of their sometimes dirty fingers, offensive breaths, and dull razors; he shaves when most convenient to him, and enjoys daily the pleasure of its being done with a good instrument. With these sentiments I have hazarded the few preceding pages, hoping they may afford hints which some time or other may be useful to a city I love, having lived many years in it very happily, and perhaps to some of our towns in America.

So few were the readers at that time in Philadelphia, and the majority of us so poor, that I was not able, with great industry; to find more than fifty persons, mostly young tradesmen, willing to pay down for this purpose forty shillings each, and ten shillings per annum. On this little fund we began. The books were imported; the library was opened one day in the week for lending to the subscribers, on their promissory notes to pay double the value if not duly returned. The institution soon manifested its utility, was imitated by other towns, and in other provinces. The libraries were augmented by donations; reading became fashionable; and our people, having no publick amusements to divert their attention from study, became better acquainted with books, and in a few years were observ'd by strangers to be better instructed and more intelligent than people of the same rank generally are in other countries.

urely, Epictetus isn’t saying that peace, leisure, travel, and learning are bad, is he? Thankfully, no. But ceaseless, ardent desire—if not bad in and of itself—is fraught with potential complications. What we desire makes us vulnerable. Whether it’s an opportunity to travel the world or to be the president or for five minutes of peace and quiet, when we pine for something, when we hope against hope, we set ourselves up for disappointment. Because fate can always intervene and then we’ll likely lose our self-control in response. As Diogenes, the famous Cynic, once said, “It is the privilege of the gods to want nothing, and of godlike men to want little.” To want nothing makes one invincible—because nothing lies outside your control. This doesn’t just go for not wanting the easy-to-criticize things like wealth or fame—the kinds of folly that we see illustrated in some of our most classic plays and fables. That green light that Gatsby strove for can represent seemingly good things too, like love or a noble cause. But it can wreck someone all the same.

We met with no Indians, but we found the places on the neighboring hills where they had lain to watch our proceedings. There was an art in their contrivance of those places, that seems worth mention. It being winter, a fire was necessary for them; but a common fire on the surface of the ground would by its light have discovered their position at a distance. They had therefore dug holes in the ground about three feet diameter, and somewhat deeper; we saw where they had with their hatchets cut off the charcoal from the sides of burnt logs lying in the woods. With these coals they had made small fires in the bottom of the holes, and we observ'd among the weeds and grass the prints of their bodies, made by their laying all round, with their legs hanging down in the holes to keep their feet warm, which, with them, is an essential point. This kind of fire, so manag'd, could not discover them, either by its light, flame, sparks, or even smoke: it appear'd that their number was not great, and it seems they saw we were too many to be attacked by them with prospect of advantage.

3 He seems to have regarded agriculture as the business most conducive to moral and physical health. He thought "if the leadings of the Spirit were more attended to, more people would be engaged in the sweet employment of husbandry, where labor is agreeable and healthful." He does not condemn the honest acquisition of wealth in other business free from oppression; even "merchandising," he thought, might be carried on innocently and in pure reason. Christ does not forbid the laying up of a needful support for family and friends; the command is, "Lay not up for YOURSELVES treasures on earth." From his little farm on the Rancocas he looked out with a mingled feeling of wonder and sorrow upon the hurry and unrest of the world; and especially was he pained to see luxury and extravagance overgrowing the early plainness and simplicity of his own religious society. He regarded the merely rich man with unfeigned pity. With nothing of his scorn he had all of Thoreau's commiseration, for people who went about bowed down with the weight of broad acres and great houses on their backs.

I shall detain you no longer in the demonstration of what we should not do, but straight conduct ye to a hill side where I will point ye out the right path of a virtuous and noble education; laborious indeed at the first ascent, but else so smooth, so green, so full of goodly prospect, and melodious sounds on every side, that the harp of Orpheus 19 was not more charming. I doubt not but ye shall have more ado to drive our dullest and laziest youth, our stocks and stubs from the infinite desire of such a happy nurture, than we have not to hale and drag our choicest and hopefulest wits to that asinine feast of sowthistles and brambles which is commonly set before them, as all the food and entertainment of their tenderest and most docible 20 age. I call therefore a complete and generous education that which fits a man to perform justly, skilfully and magnanimously all the offices both private and public, of peace and war. And how all this may be done between twelve, and one and twenty, less time than is now bestowed in pure trifling at grammar and sophistry, is to be thus ordered.

[I]n the years that followed the persecutions, Christianity came to see itself, with great pride, as a persecuted Church. Its greatest heroes were not those who did good deeds but those who died in the most painful way. If you were willing to die an excruciating end in the arena then, whatever your previous holiness or lack thereof, you went straight to heaven: martyrdom wiped out all sins on the point of death. As well as getting there faster, martyrs enjoyed preferential terms in paradise, getting to wear the much-desired martyr’s crown. Tempting celestial terms were offered: it was said that the scripture promised ‘multiplication, even to a hundred times, of brothers, children, parents, land and homes’. Precisely how this celestial sum had been calculated is not clear but the general principle was: those who died early, publicly and painfully would be best rewarded. In many of the martyr tales the driving force is less that the Romans want to kill – and more that the Christians want to die. Why wouldn’t they? Paradoxically, martyrdom held considerable benefits for those willing to take it on. One was its egalitarian entry qualifications. As George Bernard Shaw acidly observed over a millennium later, martyrdom is the only way a man can become famous without ability. More than that, in a socially and sexually unequal era it was a way in which women and even slaves might shine. Unlike most positions of power in the highly socially stratified late Roman Empire, this was a glory that was open to all, regardless of rank, education, wealth or sex. The sociologist Rodney Stark has pointed out that – provided you believe in its promised rewards – martyrdom is a perfectly rational choice. A martyr could begin the day of their death as one of the lowliest people in the empire and end it as one of the most exalted in heaven. So tempting were these rewards that pious Christians born outside times of persecution were wont to express disappointment at being denied the opportunity of an agonizing death. When the later Emperor Julian pointedly avoided executing Christians in his reign, one Christian writer far from being grateful, sourly recorded that Julian had ‘begrudged the honour of martyrdom to our combatants’.

For be a man’s intellectual superiority what it will, it can never assume the practical, available supremacy over other men, without the aid of some sort of external arts and entrenchments, always, in themselves, more or less paltry and base. This it is, that for ever keeps God’s true princes of the Empire from the world’s hustings; and leaves the highest honors that this air can give, to those men who become famous more through their infinite inferiority to the choice hidden handful of the Divine Inert, than through their undoubted superiority over the dead level of the mass. Such large virtue lurks in these small things when extreme political superstitions invest them, that in some royal instances even to idiot imbecility they have imparted potency. But when, as in the case of Nicholas the Czar, the ringed crown of geographical empire encircles an imperial brain; then, the plebeian herds crouch abased before the tremendous centralization. Nor, will the tragic dramatist who would depict mortal indomitableness in its fullest sweep and direst swing, ever forget a hint, incidentally so important in his art, as the one now alluded to.

Partridge was one of my favorite discoveries. During one early-morning exploration of Les Halles, Chef Bugnard stopped at a friend’s stall and, picking up a partridge, said, “Here you see a perdreau.” The generic name for partridge is perdrix, but a young roasting bird is a perdreau. He decided to demonstrate how to make the famous perdreau rôti sur canapé, a roast partridge on a crouton of its own chopped liver. Bending the tip end of the bird’s breastbone, he said, “Feel that. It bends a little at the end.” With some difficulty at first, because of the feathers, I felt the breastbone. It did indeed have about half an inch of flexibility at the tail end. The bird’s legs and feet were also subjected to Chef’s inspection: if there was a claw above the back of the heel, it was mature; youthful perdreaux have but a nubbin where the eventual claw will be, and their legs are not raddled by age. The feathers, too, tell something, since those of the young have a bit of white at the very tips. Picking up a mature partridge, a perdrix, he said, “When you feel a rigid bone from neck to tail, you have maturity.” A perdrix wants braising in cabbage, he said, and perdrix en chartreuse is the classic recipe.

All obstructions to the execution of the Laws, all combinations and associations, under whatever plausible character, with the real design to direct, control, counteract, or awe the regular deliberation and action of the constituted authorities, are destructive of this fundamental principle, and of fatal tendency.—They serve to organize faction, to give it an artificial and extraordinary force—to put in the place of the delegated will of the nation, the will of a party;—often a small but artful and enterprising minority of the community;—and, according to the alternate triumphs of different parties, to make the public administration the mirror of the ill-concerted and incongruous projects of faction, rather than the organ of consistent and wholesome plans digested by common councils, and modified by mutual interests.—However combinations or associations of the above descriptions may now and then answer popular ends, they are likely, in the course of time and things, to become potent engines, by which cunning, ambitious, and unprincipled men will be enabled to subvert the Power of the People, and to usurp for themselves the reins of Government; destroying afterwards the very engines, which have lifted them to unjust dominion.—

It is now long since the women of England arrogated, universally, a title which once belonged to nobility only, and, having once been in the habit of accepting the simple title of gentlewoman, as correspondent to that of gentleman, insisted on the privilege of assuming the title of "Lady,"6 which properly corresponds only to the title of "Lord." I do not blame them for this; but only for their narrow motive in this. I would have them desire and claim the title of Lady, provided they claim, not merely the title, but the office and duty signified by it. Lady means "bread-giver" or "loaf-giver," and Lord means "maintainer of laws," and both titles have reference, not to the law which is maintained in the house, nor to the bread which is given to the household, but to law maintained for the multitude, and to bread broken among the multitude. So that a Lord has legal claim only to his title in so far as he is the maintainer of the justice of the Lord of Lords; and a Lady has legal claim to her title only so far as she communicates that help to the poor representatives of her Master, which women once, ministering to Him of their substance, were permitted to extend to that Master Himself; and when she is known, as He Himself once was, in breaking of bread.

After my return from Carolina in 1746, I made some observations on keeping slaves, which some time before his decease I showed to him; he perused the manuscript, proposed a few alterations, and appeared well satisfied that I found a concern on that account. In his last sickness, as I was watching with him one night, he being so far spent that there was no expectation of his recovery, though he had the perfect use of his understanding, he asked me concerning the manuscript, and whether I expected soon to proceed to take the advice of friends in publishing it? After some further conversation thereon, he said, "I have all along been deeply affected with the oppression of the poor negroes; and now, at last, my concern for them is as great as ever." By his direction I had written his will in a time of health, and that night he desired me to read it to him, which I did; and he said it was agreeable to his mind. He then made mention of his end, which he believed was near; and signified that though he was sensible of many imperfections in the course of his life, yet his experience of the power of truth, and of the love and goodness of God from time to time, even till now, was such that he had no doubt that on leaving this life he should enter into one more happy.

There are croakers in every country, always boding its ruin. Such a one then lived in Philadelphia; a person of note, an elderly man, with a wise look and a very grave manner of speaking; his name was Samuel Mickle. This gentleman, a stranger to me, stopt one day at my door, and asked me if I was the young man who had lately opened a new printing-house. Being answered in the affirmative, he said he was sorry for me, because it was an expensive undertaking, and the expense would be lost; for Philadelphia was a sinking place, the people already half-bankrupts, or near being so; all appearances to the contrary, such as new buildings and the rise of rents, being to his certain knowledge fallacious; for they were, in fact, among the things that would soon ruin us. And he gave me such a detail of misfortunes now existing, or that were soon to exist, that he left me half melancholy. Had I known him before I engaged in this business, probably I never should have done it. This man continued to live in this decaying place, and to declaim in the same strain, refusing for many years to buy a house there, because all was going to destruction; and at last I had the pleasure of seeing him give five times as much for one as he might have bought it for when he first began his croaking.

I grew convinc'd that truth, sincerity and integrity in dealings between man and man were of the utmost importance to the felicity of life; and I form'd written resolutions, which still remain in my journal book, to practice them ever while I lived. Revelation had indeed no weight with me, as such; but I entertain'd an opinion that, though certain actions might not be bad because they were forbidden by it, or good because it commanded them, yet probably these actions might be forbidden because they were bad for us, or commanded because they were beneficial to us, in their own natures, all the circumstances of things considered. And this persuasion, with the kind hand of Providence, or some guardian angel, or accidental favorable circumstances and situations, or all together, preserved me, thro' this dangerous time of youth, and the hazardous situations I was sometimes in among strangers, remote from the eye and advice of my father, without any willful gross immorality or injustice, that might have been expected from my want of religion. I say willful, because the instances I have mentioned had something of necessity in them, from my youth, inexperience, and the knavery of others. I had therefore a tolerable character to begin the world with; I valued it properly, and determin'd to preserve it.

No one would choose this sort of painful adolescence, but the fact is that the solitude of Woz’s teens, and the single-minded focus on what would turn out to be a lifelong passion, is typical for highly creative people. According to the psychologist Mihaly Csikszentmihalyi, who between 1990 and 1995 studied the lives of ninety-one exceptionally creative people in the arts, sciences, business, and government, many of his subjects were on the social margins during adolescence, partly because “intense curiosity or focused interest seems odd to their peers.” Teens who are too gregarious to spend time alone often fail to cultivate their talents “because practicing music or studying math requires a solitude they dread.” Madeleine L’Engle, the author of the classic young adult novel A Wrinkle in Time and more than sixty other books, says that she would never have developed into such a bold thinker had she not spent so much of her childhood alone with books and ideas. As a young boy, Charles Darwin made friends easily but preferred to spend his time taking long, solitary nature walks. (As an adult he was no different. “My dear Mr. Babbage,” he wrote to the famous mathematician who had invited him to a dinner party, “I am very much obliged to you for sending me cards for your parties, but I am afraid of accepting them, for I should meet some people there, to whom I have sworn by all the saints in Heaven, I never go out.”)

dwell in humility; and take heed that no views of outward gain get too deep hold of you, that so your eyes being single to the Lord, you may be preserved in the way of safety. Where people let loose their minds after the love of outward things, and are more engaged in pursuing the profits and seeking the friendships of this world than to be inwardly acquainted with the way of true peace, they walk in a vain shadow, while the true comfort of life is wanting. Their examples are often hurtful to others; and their treasures thus collected do many times prove dangerous snares to their children. But where people are sincerely devoted to follow Christ, and dwell under the influence of his Holy Spirit, their stability and firmness, through a Divine blessing, is at times like dew on the tender plants round about them, and the weightiness of their spirits secretly works on the minds of others. In this condition, through the spreading influence of Divine love, they feel a care over the flock, and way is opened for maintaining good order in the Society. And though we may meet with opposition from another spirit, yet, as there is a dwelling in meekness, feeling our spirits subject, and moving only in the gentle, peaceable wisdom, the inward reward of quietness will be greater than all our difficulties. Where the pure life is kept to, and meetings of discipline are held in the authority of it, we find by experience that they are comfortable, and tend to the health of the body.

Herman and I have been doing a lot of talking about the cake the past couple of days, and we think we have a good plan for the three tiers. The bottom tier will be the chocolate tier and incorporate the dacquoise component, since that will all provide a good strong structural base. We are doing an homage to the Frango mint, that classic Chicago chocolate that was originally produced at the Marshall Field's department store downtown. We're going to make a deep rich chocolate cake, which will be soaked in fresh-mint simple syrup. The dacquoise will be cocoa based with ground almonds for structure, and will be sandwiched between two layers of a bittersweet chocolate mint ganache, and the whole tier will be enrobed in a mint buttercream. The second tier is an homage to Margie's Candies, an iconic local ice cream parlor famous for its massive sundaes, especially their banana splits. It will be one layer of vanilla cake and one of banana cake, smeared with a thin layer of caramelized pineapple jam and filled with fresh strawberry mousse. We'll cover it in chocolate ganache and then in sweet cream buttercream that will have chopped Luxardo cherries in it for the maraschino-cherry-on-top element. The final layer will be a nod to our own neighborhood, pulling from the traditional flavors that make up classical Jewish baking. The cake will be a walnut cake with hints of cinnamon, and we will do a soaking syrup infused with a little bit of sweet sherry. A thin layer of the thick poppy seed filling we use in our rugelach and hamantaschen, and then a layer of honey-roasted whole apricots and vanilla pastry cream. This will get covered in vanilla buttercream.

Ninth month, 1753. -- In company with my well-esteemed friend, John Sykes, and with the unity of Friends, I travelled about two weeks, visiting Friends in Buck's County. We labored in the love of the gospel, according to the measure received; and through the mercies of Him who is strength to the poor who trust in him, we found satisfaction in our visit. In the next winter, way opening to visit Friends' families within the compass of our Monthly Meeting, partly by the labors of two Friends from Pennsylvania, I joined in some part of the work, having had a desire some time that it might go forward amongst us. About this time, a person at some distance lying sick, his brother came to me to write his will. I knew he had slaves, and, asking his brother, was told he intended to leave them as slaves to his children. As writing is a profitable employ, and as offending sober people was disagreeable to my inclination, I was straitened in my mind; but as I looked to the Lord, he inclined my heart to his testimony. I told the man that I believed the practice of continuing slavery to this people was not right, and that I had a scruple in my mind against doing writings of that kind; that though many in our Society kept them as slaves, still I was not easy to be concerned in it, and desired to be excused from going to write the will. I spake to him in the fear of the Lord, and he made no reply to what I said, but went away; he also had some concerns in the practice, and I thought he was displeased with me. In this case I had fresh confirmation that acting contrary to present outward interest, from a motive of Divine love and in regard to truth and righteousness, and thereby incurring the resentments of people, opens the way to a treasure better than silver, and to a friendship exceeding the friendship of men.

My list of virtues contain'd at first but twelve; but a Quaker friend having kindly informed me that I was generally thought proud; that my pride show'd itself frequently in conversation; that I was not content with being in the right when discussing any point, but was overbearing, and rather insolent, of which he convinc'd me by mentioning several instances; I determined endeavouring to cure myself, if I could, of this vice or folly among the rest, and I added Humility to my list, giving an extensive meaning to the word. I cannot boast of much success in acquiring the reality of this virtue, but I had a good deal with regard to the appearance of it. I made it a rule to forbear all direct contradiction to the sentiments of others, and all positive assertion of my own. I even forbid myself, agreeably to the old laws of our Junto, the use of every word or expression in the language that imported a fix'd opinion, such as certainly, undoubtedly, etc., and I adopted, instead of them, I conceive, I apprehend, or I imagine a thing to be so or so; or it so appears to me at present. When another asserted something that I thought an error, I deny'd myself the pleasure of contradicting him abruptly, and of showing immediately some absurdity in his proposition; and in answering I began by observing that in certain cases or circumstances his opinion would be right, but in the present case there appear'd or seem'd to me some difference, etc. I soon found the advantage of this change in my manner; the conversations I engag'd in went on more pleasantly. The modest way in which I propos'd my opinions procur'd them a readier reception and less contradiction; I had less mortification when I was found to be in the wrong, and I more easily prevail'd with others to give up their mistakes and join with me when I happened to be in the right.

The two works I allude to, sir, will in particular give a noble rule and example of self-education. School and other education constantly proceed upon false principles, and show a clumsy apparatus pointed at a false mark; but your apparatus is simple, and the mark a true one; and while parents and young persons are left destitute of other just means of estimating and becoming prepared for a reasonable course in life, your discovery that the thing is in many a man's private power, will be invaluable! Influence upon the private character, late in life, is not only an influence late in life, but a weak influence. It is in youth that we plant our chief habits and prejudices; it is in youth that we take our party as to profession, pursuits and matrimony. In youth, therefore, the turn is given; in youth the education even of the next generation is given; in youth the private and public character is determined; and the term of life extending but from youth to age, life ought to begin well from youth, and more especially before we take our party as to our principal objects. But your biography will not merely teach self-education, but the education of a wise man; and the wisest man will receive lights and improve his progress, by seeing detailed the conduct of another wise man. And why are weaker men to be deprived of such helps, when we see our race has been blundering on in the dark, almost without a guide in this particular, from the farthest trace of time? Show then, sir, how much is to be done, both to sons and fathers; and invite all wise men to become like yourself, and other men to become wise. When we see how cruel statesmen and warriors can be to the human race, and how absurd distinguished men can be to their acquaintance, it will be instructive to observe the instances multiply of pacific, acquiescing manners; and to find how compatible it is to be great and domestic, enviable and yet good-humored.

The free market system of capitalism enhances freedom in three ways. Traditionally freedom of exchange has been seen as a basic form of individual freedom, with which it would be wrong to interfere, and in this sense is a basic, negative freedom like the freedom of speech, assembly, the press, or conscience. Gerald Gaus, a liberal defender of the morality of markets, summarizes the liberal case for freedom in capitalism: “classical liberalism embraces market relations because (but not, of course, only because) they (1) are essentially free, (2) respect the actual choices of individuals, and (3) legitimately express different individuals’ rational decisions about the proper choice between competing ends, goods, and values.”98 Market freedom is necessary to respect individuals as free choosers and designers of their own “experiments in living,” as Mill famously puts it.99 Free markets also have positive aspects, however, in providing opportunities by increasing persons’ material wealth in order to choose things that they value. Another aspect of the positive freedom that markets promote is the freedom of persons to develop their autonomy as decision makers, and to find opportunities to escape from oppressive traditional roles. Markets also promote a third, more controversial, sense of freedom in that they allow persons to interact in mutually beneficial ways even when they do not know each other or have any other traditional reason to care about the other. I call this sense of freedom “social freedom.” In each of these ways – negative, positive, and social – markets have much, and in some cases even more, to offer to women, as women have been more confined by traditional roles to a constrained family life, deprived of a fair distribution of benefits and burdens of family life, and treated as second-class citizens in their communities. While capitalism has already, as we have seen, brought great advances in the realm of negative and positive liberties, capitalism’s ability to destruct the old and create new forms of community offer a vision of freedom that is yet to be fulfilled.

As those people are extreamly apt to get drunk, and, when so, are very quarrelsome and disorderly, we strictly forbad the selling any liquor to them; and when they complain'd of this restriction, we told them that if they would continue sober during the treaty, we would give them plenty of rum when business was over. They promis'd this, and they kept their promise, because they could get no liquor, and the treaty was conducted very orderly, and concluded to mutual satisfaction. They then claim'd and receiv'd the rum; this was in the afternoon; they were near one hundred men, women, and children, and were lodg'd in temporary cabins, built in the form of a square, just without the town. In the evening, hearing a great noise among them, the commissioners walk'd out to see what was the matter. We found they had made a great bonfire in the middle of the square; they were all drunk, men and women, quarreling and fighting. Their dark-colour'd bodies, half naked, seen only by the gloomy light of the bonfire, running after and beating one another with firebrands, accompanied by their horrid yellings, form'd a scene the most resembling our ideas of hell that could well be imagin'd; there was no appeasing the tumult, and we retired to our lodging. At midnight a number of them came thundering at our door, demanding more rum, of which we took no notice. The next day, sensible they had misbehav'd in giving us that disturbance, they sent three of their old counselors to make their apology. The orator acknowledg'd the fault, but laid it upon the rum; and then endeavored to excuse the rum by saying, "The Great Spirit, who made all things, made every thing for some use, and whatever use he design'd any thing for, that use it should always be put to. Now, when he made rum, he said 'Let this be for the Indians to get drunk with,' and it must be so." And, indeed, if it be the design of Providence to extirpate these savages in order to make room for cultivators of the earth, it seems not improbable that rum may be the appointed means. It has already annihilated all the tribes who formerly inhabited the sea-coast.

men having power too often misapplied it; that though we made slaves of the negroes, and the Turks made slaves of the Christians, I believed that liberty was the natural right of all men equally. This he did not deny, but said the lives of the negroes were so wretched in their own country that many of them lived better here than there. I replied, "There is great odds in regard to us on what principle we act"; and so the conversation on that subject ended. I may here add that another person, some time afterwards, mentioned the wretchedness of the negroes, occasioned by their intestine wars, as an argument in favor of our fetching them away for slaves. To which I replied, if compassion for the Africans, on account of their domestic troubles, was the real motive of our purchasing them, that spirit of tenderness being attended to, would incite us to use them kindly that, as strangers brought out of affliction, their lives might be happy among us. And as they are human creatures, whose souls are as precious as ours, and who may receive the same help and comfort from the Holy Scriptures as we do, we could not omit suitable endeavors to instruct them therein; but that while we manifest by our conduct that our views in purchasing them are to advance ourselves, and while our buying captives taken in war animates those parties to push on the war, and increase desolation amongst them, to say they live unhappily in Africa is far from being an argument in our favor. I further said, the present circumstances of these provinces to me appear difficult; the slaves look like a burdensome stone to such as burden themselves with them; and that if the white people retain a resolution to prefer their outward prospects of gain to all other considerations, and do not act conscientiously toward them as fellow-creatures, I believe that burden will grow heavier and heavier, until times change in a way disagreeable to us. The person appeared very serious, and owned that in considering their condition and the manner of their treatment in these provinces he had sometimes thought it might be just in the Almighty so to order it.

Scrupling to do writings relative to keeping slaves has been a means of sundry small trials to me, in which I have so evidently felt my own will set aside that I think it good to mention a few of them. Tradesmen and retailers of goods, who depend on their business for a living, are naturally inclined to keep the good-will of their customers; nor is it a pleasant thing for young men to be under any necessity to question the judgment or honesty of elderly men, and more especially of such as have a fair reputation. Deep-rooted customs, though wrong, are not easily altered; but it is the duty of all to be firm in that which they certainly know is right for them. A charitable, benevolent man, well acquainted with a negro, may, I believe, under some circumstances, keep him in his family as a servant, on no other motives than the negro's good; but man, as man, knows not what shall be after him, nor hath he any assurance that his children will attain to that perfection in wisdom and goodness necessary rightly to exercise such power; hence it is clear to me, that I ought not to be the scribe where wills are drawn in which some children are made ales masters over others during life. About this time an ancient man of good esteem in the neighborhood came to my house to get his will written. He had young negroes, and I asked him privately how he purposed to dispose of them. He told me; I then said, "I cannot write thy will without breaking my own peace," and respectfully gave him my reasons for it. He signified that he had a choice that I should have written it, but as I could not, consistently with my conscience, he did not desire it, and so he got it written by some other person. A few years after, there being great alterations in his family, he came again to get me to write his will. His negroes were yet young, and his son, to whom he intended to give them, was, since he first spoke to me, from a libertine become a sober young man, and he supposed that I would have been free on that account to write it. We had much friendly talk on the subject, and then deferred it. A few days after he came again and directed their freedom, and I then wrote his will.

what makes life worth living when we are old and frail and unable to care for ourselves? In 1943, the psychologist Abraham Maslow published his hugely influential paper “A Theory of Human Motivation,” which famously described people as having a hierarchy of needs. It is often depicted as a pyramid. At the bottom are our basic needs—the essentials of physiological survival (such as food, water, and air) and of safety (such as law, order, and stability). Up one level are the need for love and for belonging. Above that is our desire for growth—the opportunity to attain personal goals, to master knowledge and skills, and to be recognized and rewarded for our achievements. Finally, at the top is the desire for what Maslow termed “self-actualization”—self-fulfillment through pursuit of moral ideals and creativity for their own sake. Maslow argued that safety and survival remain our primary and foundational goals in life, not least when our options and capacities become limited. If true, the fact that public policy and concern about old age homes focus on health and safety is just a recognition and manifestation of those goals. They are assumed to be everyone’s first priorities. Reality is more complex, though. People readily demonstrate a willingness to sacrifice their safety and survival for the sake of something beyond themselves, such as family, country, or justice. And this is regardless of age. What’s more, our driving motivations in life, instead of remaining constant, change hugely over time and in ways that don’t quite fit Maslow’s classic hierarchy. In young adulthood, people seek a life of growth and self-fulfillment, just as Maslow suggested. Growing up involves opening outward. We search out new experiences, wider social connections, and ways of putting our stamp on the world. When people reach the latter half of adulthood, however, their priorities change markedly. Most reduce the amount of time and effort they spend pursuing achievement and social networks. They narrow in. Given the choice, young people prefer meeting new people to spending time with, say, a sibling; old people prefer the opposite. Studies find that as people grow older they interact with fewer people and concentrate more on spending time with family and established friends. They focus on being rather than doing and on the present more than the future.

I continu'd this method some few years, but gradually left it, retaining only the habit of expressing myself in terms of modest diffidence; never using, when I advanced any thing that may possibly be disputed, the words certainly, undoubtedly, or any others that give the air of positiveness to an opinion; but rather say, I conceive or apprehend a thing to be so and so; it appears to me, or I should think it so or so, for such and such reasons; or I imagine it to be so; or it is so, if I am not mistaken. This habit, I believe, has been of great advantage to me when I have had occasion to inculcate my opinions, and persuade men into measures that I have been from time to time engag'd in promoting; and, as the chief ends of conversation are to inform or to be informed, to please or to persuade, I wish well-meaning, sensible men would not lessen their power of doing good by a positive, assuming manner, that seldom fails to disgust, tends to create opposition, and to defeat every one of those purposes for which speech was given to us, to wit, giving or receiving information or pleasure. For, if you would inform, a positive and dogmatical manner in advancing your sentiments may provoke contradiction and prevent a candid attention. If you wish information and improvement from the knowledge of others, and yet at the same time express yourself as firmly fix'd in your present opinions, modest, sensible men, who do not love disputation, will probably leave you undisturbed in the possession of your error. And by such a manner, you can seldom hope to recommend yourself in pleasing your hearers, or to persuade those whose concurrence you desire. Pope says, judiciously: "Men should be taught as if you taught them not, And things unknown propos'd as things forgot;" farther recommending to us "To speak, tho' sure, with seeming diffidence." And he might have coupled with this line that which he has coupled with another, I think, less properly, "For want of modesty is want of sense." If you ask, Why less properly? I must repeat the lines, "Immodest words admit of no defense, For want of modesty is want of sense." Now, is not want of sense (where a man is so unfortunate as to want it) some apology for his want of modesty? and would not the lines stand more justly thus? "Immodest words admit but this defense, That want of modesty is want of sense." This, however, I should submit to better judgments.

We are foolish, and without excuse foolish, in speaking of the "superiority" of one sex to the other, as if they could be compared in similar things. Each has what the other has not: each completes the other, and is completed by the other: they are in nothing alike, and the happiness and perfection of both depends on each asking and receiving from the other what the other only can give. 68. Now their separate characters are briefly these: The man's power is active, progressive, defensive. He is eminently the doer, the creator, the discoverer, the defender. His intellect is for speculation and invention; his energy for adventure, for war, and for conquest, wherever war is just, wherever conquest necessary. But the woman's power is for rule, not for battle,—and her intellect is not for invention or creation, but for sweet ordering, arrangement, and decision. She sees the qualities of things, their claims, and their places. Her great function is Praise: she enters into no contest, but infallibly judges the crown of contest. By her office, and place, she is protected from all danger and temptation. The man, in his rough work in open world, must encounter all peril and trial: to him, therefore, must be the failure, the offense, the inevitable error: often he must be wounded, or subdued; often misled; and always hardened. But he guards the woman from all this; within his house, as ruled by her, unless she herself has sought it, need enter no danger, no temptation, no cause of error or offense. This is the true nature of home—it is the place of Peace; the shelter, not only from all injury, but from all terror, doubt, and division. In so far as it is not this, it is not home: so far as the anxieties of the outer life penetrate into it, and the inconsistently-minded, unknown, unloved, or hostile society of the outer world is allowed by either husband or wife to cross the threshold, it ceases to be home; it is then only a part of that outer world which you have roofed over, and lighted fire in. But so far as it is a sacred place, a vestal temple, a temple of the hearth watched over by Household Gods, before whose faces none may come but those whom they can receive with love,—so far as it is this, and roof and fire are types only of a nobler shade and light,—shade as of the rock in a weary land, and light as of the Pharos in the stormy sea,—so far it vindicates the name, and fulfills the praise, of home. And wherever a true wife comes, this home is always round her.

Spaghetti alla puttanesca is typically made with tomatoes, olives, anchovies, capers, and garlic. It means, literally, "spaghetti in the style of a prostitute." It is a sloppy dish, the tomatoes and oil making the spaghetti lubricated and slippery. It is the sort of sauce that demands you slurp the noodles Goodfellas style, staining your cheeks with flecks of orange and red. It is very salty and very tangy and altogether very strong; after a small plate, you feel like you've had a visceral and significant experience. There are varying accounts as to when and how the dish originated- but the most likely explanation is that it became popular in the mid-twentieth century. The first documented mention of it is in Raffaele La Capria's 1961 novel, Ferito a Morte. According to the Italian Pasta Makers Union, spaghetti alla puttanesca was a very popular dish throughout the sixties, but its exact genesis is not quite known. Sandro Petti, a famous Napoli chef and co-owner of Ischian restaurant Rangio Fellone, claims to be its creator. Near closing time one evening, a group of customers sat at one of his tables and demanded to be served a meal. Running low on ingredients, Petti told them he didn't have enough to make anything, but they insisted. They were tired, and they were hungry, and they wanted pasta. "Facci una puttanata qualsiasi!" they cried. "Make any kind of garbage!" The late-night eater is not usually the most discerning. Petti raided the kitchen, finding four tomatoes, two olives, and a jar of capers, the base of the now-famous spaghetti dish; he included it on his menu the next day under the name spaghetti alla puttanesca. Others have their own origin myths. But the most common theory is that it was a quick, satisfying dish that the working girls of Naples could knock up with just a few key ingredients found at the back of the fridge- after a long and unforgiving night. As with all dishes containing tomatoes, there are lots of variations in technique. Some use a combination of tinned and fresh tomatoes, while others opt for a squirt of puree. Some require specifically cherry or plum tomatoes, while others go for a smooth, premade pasta. Many suggest that a teaspoon of sugar will "open up the flavor," though that has never really worked for me. I prefer fresh, chopped, and very ripe, cooked for a really long time. Tomatoes always take longer to cook than you think they will- I rarely go for anything less than an hour. This will make the sauce stronger, thicker, and less watery. Most recipes include onions, but I prefer to infuse the oil with onions, frying them until brown, then chucking them out. I like a little kick in most things, but especially in pasta, so I usually go for a generous dousing of chili flakes. I crush three or four cloves of garlic into the oil, then add any extras. The classic is olives, anchovies, and capers, though sometimes I add a handful of fresh spinach, which nicely soaks up any excess water- and the strange, metallic taste of cooked spinach adds an interesting extra dimension. The sauce is naturally quite salty, but I like to add a pinch of sea or Himalayan salt, too, which gives it a slightly more buttery taste, as opposed to the sharp, acrid salt of olives and anchovies. I once made this for a vegetarian friend, substituting braised tofu for anchovies. Usually a solid fish replacement, braised tofu is more like tuna than anchovy, so it was a mistake for puttanesca. It gave the dish an unpleasant solidity and heft. You want a fish that slips and melts into the pasta, not one that dominates it. In terms of garnishing, I go for dried oregano or fresh basil (never fresh oregano or dried basil) and a modest sprinkle of cheese. Oh, and I always use spaghetti. Not fettuccine. Not penne. Not farfalle. Not rigatoni. Not even linguine. Always spaghetti.

Temperament,” Richard Neustadt argues in his classic study of presidential leadership, “is the great separator.” Four days after Franklin Roosevelt took the presidential oath on March 4, 1933, he paid a call on former Supreme Court justice Oliver Wendell Holmes, who was celebrating his ninety-second birthday. After Roosevelt left, Holmes famously opined: “A second-class intellect. But a first-class temperament.” Generations of historians have agreed with Holmes, pointing to Roosevelt’s self-assured, congenial, optimistic temperament as the keystone to his leadership success.

When he was braced alcoholically for his classes, there was never a passable female student that he had not considered hungrily and, properly loaded, approached. Even complaisant girls, however, either froze or fled at their professor's greedy but classical advances. An unexpected goose or pinch on the bottom as they were mounting the stairs ahead of him, a sudden nip at the earlobe as they bent over the book he offered, a wild clutch at thigh, or a Marxian (Harpo) dive at bottom, a trousered male leg thrust between theirs as they passed his seat to make them fall in his lap, where he tickled their ribs - all these abrupt overtures sent them flying in terror. Brought to his senses by their screams, Kellsey retreated hastily. Some of the more experienced girls, after adjusting their skirts, blouses, coiffures, and maidenly nerves, realized that this was only a hungry man's form of courtship. They reminded themselves that old, famous, and rich men played very funny games, and they prepared themselves for the next move. But Kellsey, repulsed, became at once the haughty, sardonic, woman-hating pedant, leaving the poor dears a confused impression that they were the ones who had behaved badly, and sometimes, baffled by his subsequent hostility and bad grades, they even apologized.

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We have even distorted a famous colonial praise, “Jack of all trades” to derogatorily mean “master of none.” Originally , the intent was to honor a person who could meet whatever challenges arise. For

Weak argument: talk loudly.' Winston Churchill's famous marginal note is a classic example of a meta-equation. More precisely, it is a reminder of the basic principle of total valency: both halves of any equation strive toward self-repetition. In this respect, an equation is the ideal image of any reflection. Mimesis is tautological, and tautology as a universal phenomenon has its equivalent not only in mathematics but also in art; if in mathematics it takes form in an equation, then its ideal genre equivalent lies the riddle (the equation is the rationalization of a riddle, and detective fiction is its dramatization). As it grows into 'higher' genres, the riddle preserves its principle: two equal sides with unknowns, in which the sides demonstrate that they are identical. A riddle is a game. The process of solving it essentially boils down to proving the obvious; one knows from the start that the meanings of the two functions given are equal. This transforms the whole process into a sort of intellectual ostensibility.

From the late eighteenth to the middle of the nineteenth century an influx of dilletantes, academics, artists, writers, travellers and eccentrics descended unto the barren plains of Greece to pick over the marble bones of the past in the hope of finding some meaningful connection with Homer and Thucydides. The Levantine Lunatics, as Lord Byron termed them, many of them British, but also Germans, French and other Westerners, went on to paint, record and loot the past. Marbles, such as those made famous by Lord Elgin, pilfered or otherwise from classical sites, made their way into the country houses and museums of Europe. Byron, although critical of his contemporaries, was in many ways one of them, the difference being that he made a point of appreciating the here and now, the reality of the Oriental present as opposed to the classical past, and embracing the people who lived there even if they were regarded as debased specimens by his fellow travellers.

The Zen sect had been favored by the Ashikaga shogunate and had, during the Ashikaga (Muromachi) and the earlier Kamakura periods, supervised commercial and cultural relations with China through the famous Tenryūbune (Tenryūji ships) sponsored by the Tenryūji branch of the Rinzai school in Kyoto. Zen temples played an important cultural role with their schools, the so-called terakoya, and they controlled the celebrated Ashikaga College (referred to by Xavier as the "University of Bando"), a major center for classical Chinese learning. At the beginning of the Tokugawa period, the temples still had important administrative and diplomatic privileges, for instance in the issuing of passports (Boxer 1951, 262). Only later in that period did Zen suffer a setback owing to the rising tide of Confucian orthodoxy.

which the governor made liberal use of, and in proportion became more profuse of his solicitations and promises.

I stood my first watch. I remained awake nearly all the first part of the night from fear that I might not hear when I was called; and when I went on deck, so great were my ideas of the importance of my trust, that I walked regularly fore and aft the whole length of the vessel, looking out over the bows and taffrail at each turn, and was not a little surprised at the coolness of the old salt whom I called to take my place, in stowing himself snugly away under the long boat, for a nap. That was a sufficient look-out, he thought, for a fine night, at anchor in a safe harbor.

On the following night, I stood my first watch. I remained awake nearly all the first part of the night from fear that I might not hear when I was called; and when I went on deck, so great were my ideas of the importance of my trust, that I walked regularly fore and aft the whole length of the vessel, looking out over the bows and taffrail at each turn, and was not a little surprised at the coolness of the old salt whom I called to take my place, in stowing himself snugly away under the long boat, for a nap. That was a sufficient look-out, he thought, for a fine night, at anchor in a safe harbor.

must not go into company as heretofore in my own will, but all the cravings of sense must be governed by a Divine principle. In times of sorrow and abasement these instructions were sealed upon me, and I felt the power of Christ prevail over selfish desires, so that I was preserved in a good degree of steadiness, and being young, and believing at that time that a single life was best for me, I was strengthened to keep from such company as had often been a snare to me. I kept steadily to meetings, spent first-day afternoons chiefly in reading the Scriptures and other good books, and was early convinced in my mind that true religion consisted in an inward life, wherein the heart does love and reverence God the Creator, and learns to exercise true justice and goodness, not only toward all men, but also toward the brute creatures; that, as the mind was moved by an inward principle to love God as an invisible, incomprehensible Being, so, by the same principle, it was moved to love him in all his manifestations in the visible world; that, as by his breath the flame of

About six weeks after this, feeling the spring of Divine love opened, and a concern to speak, I said a few words in a meeting, in which I found peace. Being thus humbled and disciplined under the cross, my understanding became more strengthened to distinguish the pure spirit which inwardly moves upon the heart, and which taught me to wait

silence sometimes many weeks together, until I felt that rise which prepares the creature to stand like a trumpet, through which the Lord speaks to his flock. From an inward purifying, and steadfast abiding under it springs a lively operative desire for the good of others. All the faithful are not called to the public ministry;

You cannot project to others the idea that you are successful or wealthy if you don’t believe it yourself. Get into a Muhammad Ali frame of mind; as he famously said, ‘I am the greatest, I said that even before I knew I was.’ In other words, you need to think and act like you’ve already achieved your goal in order that people will treat you that way. And when people treat you as a success you’ll find it easier to achieve that success. By thinking confidently you therefore create a virtuous circle of achievement

I told the man that I believed the practice of continuing slavery to this people was not right, and that I had a scruple in my mind against doing writings of that kind; that though many in our Society kept them as slaves, still I was not easy to be concerned in it, and desired to be excused from going to write the will. I spake to him in the fear of the Lord, and he made no reply to what I said, but went away; he also had some concerns in the practice, and I thought he was displeased with me. In this case I had fresh confirmation that acting contrary to present outward interest, from a motive of Divine love and in regard to truth and righteousness, and thereby incurring the resentments of people, opens the way to a treasure better than silver, and to a friendship exceeding the friendship of men.

Yet a sailor’s life is at best but a mixture of a little good with much evil, and a little pleasure with much pain. The beautiful is linked with the revolting, the sublime with the commonplace, and the solemn with the ludicrous.

Where the masters bore a good share of the burden, and lived frugally, so that their servants were well provided for, and their labor moderate, I felt more easy; but where they lived in a costly way, and laid heavy burdens on their slaves, my exercise was often

this trade of importing slaves from their native country being much encouraged amongst them, and the white people and their children so generally living without much labor, was frequently the subject of my serious thoughts. I saw in these southern provinces so many vices and corruptions, increased by this trade and this way of life, that it appeared to me as a dark gloominess hanging over the land; and though now many willingly run into it, yet in future the consequence will be grievous to posterity. I express it as it hath appeared to me, not once, nor twice, but as a matter fixed on my

I commenced a deliberate system of time-killing, which united some profit with a cheering up of the heavy hours. As soon as I came on deck, and took my place and regular walk, I began with repeating over to myself a string of matters which I had in my memory, in regular order. First, the multiplication table, and the tables of weights and measures; then the states of the union; with their capitals; the countries of England, with their shire towns; the kings of England in their order; and a large part of the peerage, which I committed from an almanac that we had on board; and then the Kanaka numerals. This carried me through my facts, and, being repeated deliberately, with long intervals, often eked out the two first bells. Then came the ten commandments; the thirty-ninth chapter of Job, and a few passages from Scripture. The next in the order, that I never varied from, came Cowper’s Castaway, which was a great favorite with me; the solemn measure and gloomy character of which, as well as the incident that it was founded upon, made it well suited to a lonely watch at sea. Then his lines to Mary, his address to the jackdaw, and a short extract from Table Talk; (I abounded in Cowper, for I happened to have a volume of his poems in my chest;) “Ille et nefasto” from Horace, and Goethe’s Erl King. After I had got through these, I allowed myself a more general range among everything that I could remember, both in prose and verse.

In this little, wet, leaky hole, we were all quartered, in an atmosphere so bad that our lamp, which swung in the middle from the beams, sometimes actually burned blue, with a large circle of foul air about it.

The captain walked the deck at a rapid stride, looked aloft at the sails, and then to windward; the mate stood in the gangway, rubbing his hands, and talking aloud to the ship—“Hurrah, old bucket! the Boston girls have got hold of the tow-rope!” and the like; and we were on the forecastle, looking to see how the spars stood it, and guessing the rate at which she was going,—when the captain called out—“Mr. Brown, get up the topmast studding-sail! What she can’t carry she may drag!” The mate looked a moment; but he would let no one be before him in daring. He sprang forward—“Hurrah, men! rig out the topmast studding-sail boom! Lay aloft, and I’ll send the rigging up to you!”—We sprang aloft into the top; lowered a girt-line down, by which we hauled up the rigging; rove the tacks and halyards; ran out the boom and lashed it fast, and sent down the lower halyards, as a preventer. It was a clear starlight night, cold and blowing; but everybody worked with a will. Some indeed, looked as though they thought the “old man” was mad, but no one said a word.

Notwithstanding all that has been said about the beauty of a ship under full sail, there are very few who have ever seen a ship, literally, under all her sail. A ship coming in or going out of port, with her ordinary sails, and perhaps two of three studding-sails, is commonly said to be under full sail; but a ship never has all her sail upon her, except when she has a light, steady breeze, very nearly, but not quite, dead aft, and so regular that it can be trusted, and is likely to last for some time. Then, with all her sails, light and heavy, and studding-sails, on each side, alow and aloft, she is the most glorious moving object in the world. Such a sight, very few, even some who have been at sea a great deal, have ever beheld; for from the deck of your own vessel you cannot see her, as you would a separate object. One night,

As we were to be here over Sunday, and Monterey was the best place to go ashore on the whole coast, and we had had no liberty-day for nearly three months, every one was for going ashore. On Sunday morning, as soon as the decks were washed, and we had got breakfast, those who had obtained liberty began to clean themselves, as it is called, to go ashore. A bucket of fresh water apiece, a cake of soap, a large coarse towel, and we went to work scrubbing one another, on the forecastle. Having gone through this, the next thing was to get into the head,—one on each side—with a bucket apiece, and duck one another, by drawing up water and heaving over each other, while we were stripped to a pair of trowsers. Then came the rigging-up. The usual outfit of pumps, white stockings, loose white duck trowsers, blue jackets, clean checked shirts, black kerchiefs, hats well varnished, with a fathom of black ribbon over the left eye, a silk handkerchief flying from the outside jacket pocket, and four or five dollars tied up in the back of the neckerchief, and we were “all right.” One of the quarter-boats pulled us ashore, and we steamed up to the town. I

One of our boys, when off Cape Horn, reefing topsails of a dark night, and when there were no boats to be lowered away, and where, if a man fell overboard he must be left behind,—lost his hold of the reef-point, slipped from the foot-rope, and would have been in the water in a moment, when the man who was next to him on the yard caught him by the collar of his jacket, and hauled him up upon the yard, with—“Hold on, another time, you young monkey, and be d—d to you!”—and that was all that was heard about it.

When we got down we found all hands looking aloft, and there, directly over where we had been standing, upon the main top-gallant-mast-head, was a ball of light, which the sailors name a corposant (corpus sancti), and which the mate had called out to us to look at. They were all watching it carefully, for sailors have a notion that if the corposant rises in the rigging, it is a sign of fair weather, but if it comes lower down, there will be a storm. Unfortunately, as an omen, it came down, and showed itself on the top-gallant yard-arm. We were off the yard in good season, for it is held a fatal sign to have the pale light of the corposant thrown upon one’s face. As it was, the English lad did not feel comfortably at having had it so near him, and directly over his head. In a few minutes it disappeared, and showed itself again on the fore top-gallant yard; and after playing about for some time, disappeared again, when the man on the forecastle pointed to it upon the flying-jib-boom-end. But our attention was drawn from watching this, by the falling of some drops of rain and by a perceptible increase of the darkness, which seemed suddenly to add a new shade of blackness to the night.

was a stirring sight for us, who had been months on the ocean without seeing anything but two solitary sails; and over two years without seeing more than the three or four traders on an almost desolate coast. There were the little coasters, bound to and from the various towns along the south shore, down in the bight of the bay, and to the eastward; here and there a square-rigged vessel standing out to seaward; and, far in the distance, beyond Cape Ann, was the smoke of a steamer, stretching along in a narrow, black cloud upon the water. Every sight was full of beauty and interest. We were coming back to our homes; and the signs of civilization, and prosperity, and happiness, from which we had been so long banished, were multiplying about us. The high land of Cape Ann and the rocks and shore of Cohasset were full in sight, the lighthouses, standing like sentries in white before the harbors, and even the smoke from the chimney on the plains of Hingham was seen rising slowly in the morning air. One of our boys was the son of a bucket-maker; and his face lighted up as he saw the tops of the well-known hills which surround his native place. About ten o’clock a little boat came bobbing over the water, and put a pilot on board, and sheered off in pursuit of other vessels bound in. Being now within the scope of the telegraph stations, our signals were run up at the fore, and in half an hour afterwards, the owner on ‘change, or in his counting-room, knew that his ship was below; and the landlords, runners, and sharks in Ann street learned that there was a rich prize for them down in the bay: a ship from round the Horn, with a crew to be paid off with two years

Off the end of the wharf, we rounded-to and let go our anchor; and no sooner was it on the bottom, than the decks were filled with people: custom-house officers; Topliff’s agent, to inquire for news; others, inquiring for friends on board, or left upon the coast; dealers in grease, besieging the galley to make a bargain with the cook for his slush; “loafers” in general; and last and chief, boarding-house runners, to secure their men. Nothing can exceed the obliging disposition of these runners, and the interest they take in a sailor returned from a long voyage with a plenty of money.

The city bells were just ringing one when the last turn was made fast, and the crew dismissed; and in five minutes more, not a soul was left on board the good ship Alert, but the old ship-keeper, who had come down from the counting-house to take charge of her.

No sooner, however, has the young sailor begun his new life in earnest, than all this fine drapery falls off, and he learns that it is but work and hardship, after all. This is the true light in which a sailor’s life is to be viewed; and if in our books, and anniversary speeches, we would leave out much that is said about “blue water,” “blue jackets,” “open hearts,” “seeing God’s hand on the deep,” and so forth, and take this up like any other practical subject, I am quite sure we should do full as much for those we wish to benefit.