Famous Classics 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.

Everywhere we shine death and life burn into something new…

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

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

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.

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.

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

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.

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.

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.

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

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

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.

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.

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.

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.

Forget about how old you are, and get busy.

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!

Anthony Benezet,

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.

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.

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.

Perhaps the twentieth-century Senator is not called upon to risk his entire future on one basic issue in the manner of Edmund Ross or Thomas Hart Benton. Perhaps our modern acts of political courage do not arouse the public in the manner that crushed the career of Sam Houston and John Quincy Adams. Still, when we realize that a newspaper that chooses to denounce a Senator today can reach many thousand times as many voters as could be reached by all of Daniel Webster’s famous and articulate detractors put together, these stories of twentieth-century political courage have a drama, an excitement—and an inspiration—all their own.

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

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

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

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

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

abatement.

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,

heterodoxy

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

litera scripta manet.

extempore,

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,

Vol. 4: Complete Poems in English, Milton

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.

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.

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.

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.

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.

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.

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

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.

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.

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.

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.

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.

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.

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!

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

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?

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).

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.

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,

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.

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.

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.

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.

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.

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.

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.—

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.

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.”)

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.

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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.

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.

[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’.

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.

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.