Great Professors Quotes

It feels intellectually unserious to concern himself with fictional people marrying one another. But there it is: literature moves him. One of his professors calls it “the pleasure of being touched by great art.” In those words it almost sounds sexual.

Right, you've got a crooked sort of cross..." He consulted Unfogging the Future. "That means you're going to have 'trials and suffering' — sorry about that — but there's a thing that could be the sun... hang on... that means 'great happiness'... so you're going to suffer but be very happy..." "You need your Inner Eye tested, if you ask me," said Ron, and they both had to stifle their laughs as Professor Trelawney gazed in their direction.

I have always thought that librarians are a little bit like doctors, travel agents and professors all rolled into one. We all know that a great story can lift spirits, take you anywhere in the world you want to go and in any time period to boot, and the lessons you learn from a good book can buoy your own convictions and even change your life.

I'm afraid," Professor Piper said, "afraid that you're never going to discover what you're truly capable of. That you won't get to see-that I won't get to see-any of the wonder that's inside of you.

If woman had no existence save in the fiction written by men, one would imagine her a person of the utmost importance (...); as great as a man, some think even greater. But this is woman in fiction. In fact, as Professor Trevelyan points out [in his History of England], she was locked up, beaten and flung about the room.

In many respects, the United States is a great country. Freedom of speech is protected more than in any other country. It is also a very free society. In America, the professor talks to the mechanic. They are in the same category.

Take almost any path you please, and ten to one it carries you down in a dale, and leaves you there by a pool in the stream. There is magic in it. Let the most absent-minded of men be plunged in his deepest reveries--stand that man on his legs, set his feet a-going, and he will infallibly lead you to water, if water there be in all that region. Should you ever be athirst in the great American desert, try this experiment, if your caravan happen to be supplied with a metaphysical professor. Yes, as every one knows, meditation and water are wedded for ever.

In great misfortunes, people want to be alone. They have a right to be. And the misfortunes that occur within one are the greatest. Surely the saddest thing in the world is falling out of love--if once one has ever fallen in.

Harry Potter told his son you’re a great man. [...] He said you were the bravest man he’d ever met. He knew, you see — he knew your secret — what you did for Dumbledore. And he admired you for it — greatly. And that’s why he named his son — my best friend — after you both. Albus Severus Potter.

Ivy returned his direct gaze with a particularly innocent smile. "The great advantage," she said, "of being thought silly, is that people forget and begin to think one might also be foolish. I may, Professor Lyall, be a trifle enthusiastic in my manner and dress, but I am no fool.

You are the Chosen One?” “Of course I am,” said Harry calmly. “But then . . . my dear boy . . . you’re asking a great deal . . .you’re asking me, in fact, to aid you in your attempt to destroy —” “You don’t want to get rid of the wizard who killed Lily Evans?” “Harry, Harry, of course I do, but —” “You’re scared he’ll find out you helped me?” Slughorn said nothing; he looked terrified. “Be brave like my mother, Professor. . . .

He hated this place. He loved it. He resented how it treated him. He still wanted to be a part of it – because it felt so good to be a part of it, to speak to its professors as an intellectual equal, to be in on the great game.

I began my studies with eagerness. Before me I saw a new world opening in beauty and light, and I felt within me the capacity to know all things. In the wonderland of Mind I should be as free as another [with sight and hearing]. Its people, scenery, manners, joys, and tragedies should be living tangible interpreters of the real world. The lecture halls seemed filled with the spirit of the great and wise, and I thought the professors were the embodiment of wisdom... But I soon discovered that college was not quite the romantic lyceum I had imagined. Many of the dreams that had delighted my young inexperience became beautifully less and "faded into the light of common day." Gradually I began to find that there were disadvantages in going to college. The one I felt and still feel most is lack of time. I used to have time to think, to reflect, my mind and I. We would sit together of an evening and listen to the inner melodies of the spirit, which one hears only in leisure moments when the words of some loved poet touch a deep, sweet chord in the soul that until then had been silent. But in college there is no time to commune with one's thoughts. One goes to college to learn, it seems, not to think. When one enters the portals of learning, one leaves the dearest pleasures – solitude, books and imagination – outside with the whispering pines. I suppose I ought to find some comfort in the thought that I am laying up treasures for future enjoyment, but I am improvident enough to prefer present joy to hoarding riches against a rainy day.

What will happen when my heart stops beating?" Momo asked. When that moment comes," said the professor, "time will stop for you as well. Or rather, you will retrace your steps through time, through all the days and nights, myths and years of your life, until you go out through the great, round, silver gate you entered by." What will I find on the other side?" The home of the music you've sometimes faintly heard in the distance, but by then you'll be part of it. You yourself will be a note in its mighty harmonies.

Quietly Sophronia added, "And the soot on my dress, sir?" "I didn't see anything." Professor Braithwope smiled down at her, showing a small hint of fang. Sophronia grinned back. "I'm glad we understand each other, sir." The vampire looked out into the night. "This is the right finishing school for you, isn't it, whot?" "Yes sir, I think it might very well be." "A piece of advice, Miss Temminnick?" "Sir?" "It is a great skill to have friends in low places. They, too, have things to teach you." "Now, sir, I thought you didn't see any soot.

So you think that zero was there waiting for us when humans came into being,like the flowers and the stars? You should have more respect for human progress. We made the zero, through great pain and struggle.

...What I have denied and what my reason compels me to deny, is the existence of a Being throned above us as a god, directing our mundane affairs in detail, regarding us as individuals, punishing us, rewarding us as human judges might. When the churches learn to take this rational view of things, when they become true schools of ethics and stop teaching fables, they will be more effective than they are to-day... If they would turn all that ability to teaching this one thing – the fact that honesty is best, that selfishness and lies of any sort must surely fail to produce happiness – they would accomplish actual things. Religious faiths and creeds have greatly hampered our development. They have absorbed and wasted some fine intellects. That creeds are getting to be less and less important to the average mind with every passing year is a good sign, I think, although I do not wish to talk about what is commonly called theology. The criticisms which have been hurled at me have not worried me. A man cannot control his beliefs. If he is honest in his frank expression of them, that is all that can in justice be required of him. Professor Thomson and a thousand others do not in the least agree with me. His criticism of me, as I read it, charged that because I doubted the soul’s immortality, or ‘personality,’ as he called it, my mind must be abnormal, ‘pathological,’ in other, words, diseased... I try to say exactly what I honestly believe to be the truth, and more than that no man can do. I honestly believe that creedists have built up a mighty structure of inaccuracy, based, curiously, on those fundamental truths which I, with every honest man, must not alone admit but earnestly acclaim. I have been working on the same lines for many years. I have tried to go as far as possible toward the bottom of each subject I have studied. I have not reached my conclusions through study of traditions; I have reached them through the study of hard fact. I cannot see that unproved theories or sentiment should be permitted to have influence in the building of conviction upon matters so important. Science proves its theories or it rejects them. I have never seen the slightest scientific proof of the religious theories of heaven and hell, of future life for individuals, or of a personal God. I earnestly believe that I am right; I cannot help believing as I do... I cannot accept as final any theory which is not provable. The theories of the theologians cannot be proved. Proof, proof! That is what I always have been after; that is what my mind requires before it can accept a theory as fact. Some things are provable, some things disprovable, some things are doubtful. All the problems which perplex us, now, will, soon or late, be solved, and solved beyond a question through scientific investigation. The thing which most impresses me about theology is that it does not seem to be investigating. It seems to be asserting, merely, without actual study. ...Moral teaching is the thing we need most in this world, and many of these men could be great moral teachers if they would but give their whole time to it, and to scientific search for the rock-bottom truth, instead of wasting it upon expounding theories of theology which are not in the first place firmly based. What we need is search for fundamentals, not reiteration of traditions born in days when men knew even less than we do now. [Columbian Magazine interview]

The great thing about working out at a gym is that if you put in effort, you get very obvious results. The same should be true of college. A professor’s job is to teach students how to see their minds growing in the same way they can see their muscles grow when they look in a mirror.

A philosophy professor at my college, whose baby became enamored of the portrait of David Hume on a Penguin paperback, had the cover laminated in plastic so her daughter could cut her teeth on the great thinker.

Not to change the subject, but…you do realize you’ve been going over the speed limit for quite a few miles? Never mind. And thank you Professor Ludefance. Somehow, I think this lecture is meant for me, but I have a lot more interchange of material and energy with my environment than most.” “In a physical sense, you’re not decaying at all, you’re a very vibrant young woman. The decay I’m speaking about for you is emotional. As for the professorship, that very lecture was given to me from a Turkish friend who had inherited a great deal of wealth and didn’t know what to do with himself. I learned this from him. As for you, you interact with your environment, but you are predatory, fearless, irritable, and listless. You’re getting no emotional feedback.” “And just where do you suggest I go to look for ‘emotional feedback,’ Mr. Professor?” “Aha. That’s the catch. You can’t. It’s not that mechanical. You merely have to be receptive and hope it comes along.” “Meanwhile, I’m being ground down by the second law of thermodynamics.” “In a sense, yes.” “Thank you so much, Professor. I never would have known.

Professor [John] Tyndall once said the finest inspiration he ever received was from an old man who could scarcely read. This man acted as his servant. Each morning the old man would knock on the door of the scientist and call, 'Arise, Sir: it is near seven o'clock and you have great work to do today.

It is always reassuring to discover that great writers are as fallible as oneself. W.B. Yeats once failed to obtain an academic post in Dublin because he misspelt the word ‘professor’ on his application.

Chamberlain closed his eyes and saw it again. It was the most beautiful thing he had ever seen. No book or music would have that beauty. He did not understand it: a mile of men flowing slowly, steadily, inevitably up the long green ground, dying all the while, coming to kill you, and the shell bursts appearing above them like instant white flowers, and the flags all tipping and fluttering, and dimly you could hear the music and the drums, and then you could hear the officers screaming, and yet even above your own fear came the sensation of unspeakable beauty. He shook his head, opened his eyes. Professor's mind. But he thought of Aristotle: pity and terror. So this is tragedy. Yes. He nodded. In the presence of real tragedy you feel neither pain nor joy nor hatred, only a sense of enormous space and time suspended, the great doors open to black eternity, the rising across the terrible field of that last enormous, unanswerable question.

There are nowadays professors of philosophy, but not philosophers. Yet it is admirable to profess because it was once admirable to live. To be a philosopher is not merely to have subtle thoughts, nor even to found a school, but so to love wisdom as to live according to its dictates, a life of simplicity, independence, magnanimity, and trust. It is to solve some of the problems of life, not only theoretically, but practically. The success of great scholars and thinkers is commonly a courtier-like success, not kingly, not manly.

Love is . . . needing to be with this one person. No—it’s more like wanting to need to be with this one person. Last semester my English professor read us this great Robert Frost quotation that went something like, ‘Love is the irresistible desire to be irresistibly desired.

I began to wonder why I felt like I had to choose one thing over another. I was all of these things. I was a plurality. And I was one thing, one word. I was who I said I was. I had said to Professor Slotten: I'm Phuc. I circled back to my name, the only Phuc I had ever met and the only noun I had for who I was.

If your altar is not active, your voice will not be strong

We may differ on many things, but what we respect is free inquiry, openmindedness, and the pursuit of ideas for their own sake. We do not hold our convictions dogmatically: the disagreement between Professor Stephen Jay Gould and Professor Richard Dawkins, concerning “punctuated evolution” and the unfilled gaps in post- Darwinian theory, is quite wide as well as quite deep, but we shall resolve it by evidence and reasoning and not by mutual excommunication.

The great cognitive shift is an expansion of consciousness from the perspectival form contained in the lives of particular creatures to an objective, world-encompassing form that exists both individually and intersubjectively. It was originally a biological evolutionary process, and in our species it has become a collective cultural process as well. Each of our lives is a part of the lengthy process of the universe gradually waking up and becoming aware of itself.

The great artist, Professor Pezhman Mosleh, have always been the pride of Iranian culture and music.

...The Presidential election has given me less anxiety than I myself could have imagined. The next administration will be a troublesome one, to whomsoever it falls, and our John has been too much worn to contend much longer with conflicting factions. I call him our John, because, when you were at the Cul de sac at Paris, he appeared to me to be almost as much your boy as mine. ...As to the decision of your author, though I wish to see the book {Flourens’s Experiments on the functions of the nervous system in vertebrated animals}, I look upon it as a mere game at push-pin. Incision-knives will never discover the distinction between matter and spirit, or whether there is any or not. That there is an active principle of power in the universe, is apparent; but in what substance that active principle resides, is past our investigation. The faculties of our understanding are not adequate to penetrate the universe. Let us do our duty, which is to do as we would be done by; and that, one would think, could not be difficult, if we honestly aim at it. Your university is a noble employment in your old age, and your ardor for its success does you honor; but I do not approve of your sending to Europe for tutors and professors. I do believe there are sufficient scholars in America, to fill your professorships and tutorships with more active ingenuity and independent minds than you can bring from Europe. The Europeans are all deeply tainted with prejudices, both ecclesiastical and temporal, which they can never get rid of. They are all infected with episcopal and presbyterian creeds, and confessions of faith. They all believe that great Principle which has produced this boundless universe, Newton’s universe and Herschel’s universe, came down to this little ball, to be spit upon by Jews. And until this awful blasphemy is got rid of, there never will be any liberal science in the world. I salute your fireside with best wishes and best affections for their health, wealth and prosperity. {Letter to Thomas Jefferson, 22 January, 1825}

Repetita iuvant. Italy, a land of great saints, poets, sailors, artists, statesmen, businessmen, lawyers, intellectuals, professors, journalists, whores, gangsters, religious parasites and dickheads.

Sam’s mother used to say that inside everyone was the chance to change the world. It sat like a seed eager to grow into greatness. The professor could have his ghosts. Ordinary people were capable of extraordinary bravery. That was the only magic Sam knew or trusted.

There too he had been treated with revolting injustice. His struggles, his privations,his hard work to raise himself in the social scale, had filled him with such an exalted conviction of his merits that it was extremely difficult for the world to treat him with justice— the standard of that notion depending so much upon the patience of the individual. The Professor had genius, but lacked the great social virtue of resignation.

Of all the forms in which ideas are disseminated, the college professor lecturing his class is the slowest and the most expensive. You don't have to go to college to learn about the great ideas of Western man. If you want to learn about Milton, or Camus, or even Margaret Mead, you can find them. In paperback. In the library.

Speaking of Newton but also commenting more broadly on education and the Enlightenment: "I have seen a professor of mathematics only because he was great in his vocation, buried like a king who had done well by his subjects.

The effect on Lucy was not bad, for the faint seemed to merge subtly into the narcotic sleep. It was with a feeling of personal pride that I could see a faint tinge of colour steal back into the pallid cheeks and lips. No man knows, till he experiences it, what it is to feel his own lifeblood drawn away into the veins of the woman he loves. The Professor watched me critically. "That will do," he said. "Already?" I remonstrated. "You took a great deal more from Art." To which he smiled a sad sort of smile as he replied, "He is her lover, her fiance. You have work, much work to do for her and for others, and the present will suffice.

If you want to see philosophy in action, pay a visit to a robo-rat laboratory. A robo-rat is a run-ofthe-mill rat with a twist: scientists have implanted electrodes into the sensory and reward areas in the rat’s brain. This enables the scientists to manoeuvre the rat by remote control. After short training sessions, researchers have managed not only to make the rats turn left or right, but also to climb ladders, sniff around garbage piles, and do things that rats normally dislike, such as jumping from great heights. Armies and corporations show keen interest in the robo-rats, hoping they could prove useful in many tasks and situations. For example, robo-rats could help detect survivors trapped under collapsed buildings, locate bombs and booby traps, and map underground tunnels and caves. Animal-welfare activists have voiced concern about the suffering such experiments inflict on the rats. Professor Sanjiv Talwar of the State University of New York, one of the leading robo-rat researchers, has dismissed these concerns, arguing that the rats actually enjoy the experiments. After all, explains Talwar, the rats ‘work for pleasure’ and when the electrodes stimulate the reward centre in their brain, ‘the rat feels Nirvana’. To the best of our understanding, the rat doesn’t feel that somebody else controls her, and she doesn’t feel that she is being coerced to do something against her will. When Professor Talwar presses the remote control, the rat wants to move to the left, which is why she moves to the left. When the professor presses another switch, the rat wants to climb a ladder, which is why she climbs the ladder. After all, the rat’s desires are nothing but a pattern of firing neurons. What does it matter whether the neurons are firing because they are stimulated by other neurons, or because they are stimulated by transplanted electrodes connected to Professor Talwar’s remote control? If you asked the rat about it, she might well have told you, ‘Sure I have free will! Look, I want to turn left – and I turn left. I want to climb a ladder – and I climb a ladder. Doesn’t that prove that I have free will?

We made the zero, through great pain and struggle.

A popular Harvard business professor urged his students to read the obituaries in the New York Times before they read anything else, in order to learn from the lives of great men.

Another time somebody gave a talk about poetry. He talked about the structure of the poem and the emotions that come with it; he divided everything up into certain kinds of classes. In the discussion that came afterwards, he said, “Isn’t that the same as in mathematics, Dr. Eisenhart?” Dr. Eisenhart was the dean of the graduate school and a great professor of mathematics. He was also very clever. He said, “I’d like to know what Dick Feynman thinks about it in reference to theoretical physics.” He was always putting me on in this kind of situation. I got up and said, “Yes, it’s very closely related. In theoretical physics, the analog of the word is the mathematical formula, the analog of the structure of the poem is the interrelationship of the theoretical bling-bling with the so-andso”–and I went through the whole thing, making a perfect analogy. The speaker’s eyes were _beaming_ with happiness. Then I said, “It seems to me that no matter _what_ you say about poetry, I could find a way of making up an analog with _any_ subject, just as I did for theoretical physics. I don’t consider such analogs meaningful.

Far from being amicable, the numbers seem to turn their backs on each other, and I couldn't find a pair with even the most tenuous connection, let alone this wonderfully intimate one. The Professor was right. My birthday and his watch had overcome great trials and tribulations to meet each other in the vast sea of numbers.

I shall expect you and the Slytherins in the Great Hall in twenty minutes, also,” said Professor McGonagall. “If you wish to leave with your students, we shall not stop you. But if any of you attempt to sabotage our resistance or take up arms against us within this castle, then, Horace, we duel to kill.” “Minerva!” he said, aghast. “The time has come for Slytherin House to decide upon its loyalties,” interrupted Professor McGonagall. “Go and wake your students, Horace.

That’s right, Potter,” Noah nodded, seeing James’ untouched plate. “The less you eat, the less you’ll have to throw up when you’re in the air. Of course, some of us see a little well-aimed sick as a great defensive technique. You’ve had your f irst broom lesson with Professor Ridcully, right?

Dzieje kultury wykazują, ze głupota jest siostrą bliźniaczą rozumu, ona rośnie najbujniej nie na glebie dziewiczej ignorancji , lecz na gruncie uprawnym siódmym potem doktorów i profesorów. Wielkie absurdy nie są wymyślane przez tych, których rozum krząta się wokół spraw codziennych. Nic dziwnego zatem, że właśnie najintensywniejsi myśliciele bywali producentami największego głupstwa. / The history of culture shows that foolishness is a twin sister of wisdom. It does not flourish on the fields of pure ignorance but on the fields tirelessly plowed by doctors and professors. Great absurdities do not flourish where one is busy with everyday life. No wonder that sometimes most vigorous thinkers come up with utmost stupidities. (Dziennik 1956, XIX, Thursday)

A professor once described the brain to me as a great silent vault. A dark theater with nothing playing on the screen. Just electrical charges bouncing corner to corner, like lightbulbs flashing off and on. Science doesn’t yet have any idea how everyone’s private, personal experience of the world springs from that empty vault. We don’t know yet why we sleep or why we dream. What and how we remember. The world is a fiction the brain constructs. The smell of a fresh peach, the punch of a firefly in the night sky. The lilting hush-hush of a first lullaby. The brain fashions it all and we don’t know how, or why.

There are two social classes in Pakistan," Professor Superb said to his unsuspecting audience, gripping the podium with both hands as he spoke. "The first group, large and sweaty, contains those referred to as the masses. The second group is much smaller, but its members exercise vastly greater control over their immediate environment and are collectively termed the elite. The distinction between members of these two groups is made on the basis of control of an important resource:air-conditioning. You see, the elite have managed to re-create for themselves the living standards of say, Sweden without leaving the dusty plains of the subcontinent. They're a mixed lot - Punjabi and Pathans, Sindhis and Baluchis, smugglers , mullahs, soldiers, industrialists - united by their residence in an artificially cooled world. They wake up in air-conditioned houses, drive air-conditioned cars to air-conditioned offices, grab lunch in air-conditioned restaurants (rights of admission reserved), and at the end of the day go home to an air-conditioned lounges to relax in front of their wide-screen TVs. And if they should think about the rest of the people, the great uncooled, and become uneasy as they lie under their blankets in the middle of the summer, there is always prayer, five times a day, which they hope will gain them admittance to an air-conditioned heaven, or at the very least, a long, cool drink during a fiery day in hell.

Privilege implies exclusion from privilege, just as advantage implies disadvantage," Celine went on. "In the same mathematically reciprocal way, profit implies loss. If you and I exchange equal goods, that is trade: neither of us profits and neither of us loses. But if we exchange unequal goods, one of us profits and the other loses. Mathematically. Certainly. Now, such mathematically unequal exchanges will always occur because some traders will be shrewder than others. But in total freedom—in anarchy—such unequal exchanges will be sporadic and irregular. A phenomenon of unpredictable periodicity, mathematically speaking. Now look about you, professor—raise your nose from your great books and survey the actual world as it is—and you will not observe such unpredictable functions. You will observe, instead, a mathematically smooth function, a steady profit accruing to one group and an equally steady loss accumulating for all others. Why is this, professor? Because the system is not free or random, any mathematician would tell you a priori. Well, then, where is the determining function, the factor that controls the other variables? You have named it yourself, or Mr. Adler has: the Great Tradition. Privilege, I prefer to call it. When A meets B in the marketplace, they do not bargain as equals. A bargains from a position of privilege; hence, he always profits and B always loses. There is no more Free Market here than there is on the other side of the Iron Curtain. The privileges, or Private Laws—the rules of the game, as promulgated by the Politburo and the General Congress of the Communist Party on that side and by the U.S. government and the Federal Reserve Board on this side—are slightly different; that's all. And it is this that is threatened by anarchists, and by the repressed anarchist in each of us," he concluded, strongly emphasizing the last clause, staring at Drake, not at the professor.

Nietzsche clamored for a Roman Caesar with the soul of Christ. To his mind, this was to say yes to both slave and master. But, in the last analysis, to say yes to both was to give one's blessing to the stronger of the two—namely, the master. Caesar must inevitably renounce the domination of the mind and choose to rule in the realm of fact. "How can one make the best of crime?" asks Nietzsche, as a good professor faithful to his system. Caesar must answer: by multiplying it. "When the ends are great," Nietzsche wrote to his own detriment, "humanity employs other standards and no longer judges crime as such even if it resorts to the most frightful means." He died in 1900, at the beginning of the century in which that pretension was to become fatal.

After the stock market crash, some New York editors suggested that hearings be held: what had really caused the Depression? They were held in Washington. In retrospect, they make the finest comic reading. The leading industrialists and bankers testified. They hadn’t the foggiest notion what had gone bad. You read a transcript of that record today with amazement: that they could be so unaware. This was their business, yet they didn’t understand the operation of the economy. The only good witnesses were the college professors, who enjoyed a bad reputation in those years. No professor was supposed to know anything practical about the economy.

One night the library started closing just as he reached the passage in Emma when it seems like Mr Knightley is going to marry Harriet, and he had to close the book and walk home in a state of strange emotional agitation. He’s amused at himself, getting wrapped up in the drama of novels like that. It feels intellectually unserious to concern himself with fictional people marrying one another. But there it is: literature moves him. One of his professors calls it ‘the pleasure of being touched by great art’. In those words it almost sounds sexual. And in a way, the feeling provoked in Connell when Mr Knightley kisses Emma’s hand is not completely asexual, though its relation to sexuality is indirect. It suggests to Connell that the same imagination he uses as a reader is necessary to understand real people also, and to be intimate with them.

The history of Immanuel Kant's life is difficult to portray, for he had neither life nor history. He led a mechanical, regular, almost abstract bachelor existence in a little retired street of Königsberg, an old town on the north-eastern frontier of Germany. I do not believe that the great clock of the cathedral performed in a more passionless and methodical manner its daily routine than did its townsman, Immanuel Kant. Rising in the morning, coffee-drinking, writing, reading lectures, dining, walking, everything had its appointed time, and the neighbors knew that it was exactly half-past three o'clock when Kant stepped forth from his house in his grey, tight-fitting coat, with his Spanish cane in his hand, and betook himself to the little linden avenue called after him to this day the "Philosopher's Walk." Summer and winter he walked up and down it eight times, and when the weather was dull or heavy clouds prognosticated rain, the townspeople beheld his servant, the old Lampe, trudging anxiously behind Kant with a big umbrella under his arm, like an image of Providence. What a strange contrast did this man's outward life present to his destructive, world-annihilating thoughts! In sooth, had the citizens of Königsberg had the least presentiment of the full significance of his ideas, they would have felt far more awful dread at the presence of this man than at the sight of an executioner, who can but kill the body. But the worthy folk saw in him nothing more than a Professor of Philosophy, and as he passed at his customary hour, they greeted him in a friendly manner and set their watches by him.

These are not men of great imagination, but one can hardly blame them for not being prepared for this particular contingency, the sight of a tweet-jacketed, tenured, middle-aged, senior professor and department chair in a fake nose and glasses, brandishing a live, terrified goose... (Richard Russo, Straight Man)

How do you get through any of your classes?" Cath had hours of assigned reading, almost every single night. "Coping strategies." "Such as?" "I record my lectures and listen to them later. Professors usually cover most of what's on the test in class. And I find study groups." "And you lean on Reagan --" "Not just Reagan." He grinned. "I'm really good at quickly identifying the smartest girl in every class." Cath frowned at him. "God, Levi, that's so exploitive." "How is it exploitive? I don't make them wear miniskirts. I don't call them 'baby.' I just say, 'Hello, smart girl, would you like to talk to me about Great Expectations?'" "They probably think you like them." "I do like them." "If it wasn't exploitive, you'd harass smart boys, too --" "I do, in a pinch. Do you feel exploited, Cather?" He was still grinning at her over his coffee cup. "No," she said, "I know that you don't like me." "You don't know anything." "So, this is old hat for you? Finding a girl to read a whole book to you?" He shook his head. "No, this is a first." "Well, now I feel exploited," she said, setting her drink down and reaching for the book. "Thank you," he said. "Chapter seven --" "I'm serious." Levi pulled the book down and looked at her. "Thank you." Cath held his eyes for a few seconds. Then she nodded and pulled back the book.

Many of the members of the new upper class are balkanized. Furthermore, their ignorance about other Americans is more problematic than the ignorance of other Americans about them. It is not a problem if truck drivers cannot empathize with the priorities of Yale professors. It is a problem if Yale professors, or producers of network news programs, or CEOs of great corporations, or presidential advisers cannot empathize with the priorities of truck drivers. It is inevitable that people have large areas of ignorance about how others live, but that makes it all the more important that the members of the new upper class be aware of the breadth and depth of their ignorance.

Just because a book is a classic doesn't mean it has anything to do with real life. Homer's ILIAD is taught at Columbia precisely because most Columbia professors have never seen combat. Daily life on the Columbia Campus involves no bloodshed, no sacrifice, and no possibility of recognition. Indeed, for most college students daily life is less like Homer's ILIAD and more like THE LAST PICTURE SHOW by Larry McMurtry. But who wants to read a book set in Texas?

School is different. Pupils are usually not encouraged to follow their own learning paths, question and discuss everything the teacher is teaching and move on to another topic if something does not promise to generate interesting insight. The teacher is there for the pupils to learn. But, as Wilhelm von Humboldt, founder of the Humboldt University of Berlin and brother to the great explorer Alexander von Humboldt, put it, the professor is not there for the student and the student not for the professor. Both are only there for the truth. And truth is always a public matter.

Russia used to be great, a nation of philosophers, brilliant thinkers, artists, and scientists. Not anymore. It hasn’t been great for a long time, not since Stalin purged the thinking class. Contrary to popular belief, he didn’t murder the bourgeoisie, he murdered anyone with talent. Do you know what that does to a society? I find it’s difficult to be proud of my heritage, of a culture I now consider mediocre at best, monstrous at worst. Russia is irrevocably crippled, stained by its totalitarianism—to which it still subscribes, like sheep—and rivers flow, the sky weeps with the blood of what once made it great.

Many people in this room have an Etsy store where they create unique, unreplicable artifacts or useful items to be sold on a small scale, in a common marketplace where their friends meet and barter. I and many of my friends own more than one spinning wheel. We grow our food again. We make pickles and jams on private, individual scales, when many of our mothers forgot those skills if they ever knew them. We come to conventions, we create small communities of support and distributed skills--when one of us needs help, our village steps in. It’s only that our village is no longer physical, but connected by DSL instead of roads. But look at how we organize our tribes--bloggers preside over large estates, kings and queens whose spouses’ virtues are oft-lauded but whose faces are rarely seen. They have moderators to protect them, to be their knights, a nobility of active commenters and big name fans, a peasantry of regular readers, and vandals starting the occasional flame war just to watch the fields burn. Other villages are more commune-like, sharing out resources on forums or aggregate sites, providing wise women to be consulted, rabbis or priests to explain the world, makers and smiths to fashion magical objects. Groups of performers, acrobats and actors and singers of songs are traveling the roads once more, entertaining for a brief evening in a living room or a wheatfield, known by word of mouth and secret signal. Separate from official government, we create our own hierarchies, laws, and mores, as well as our own folklore and secret history. Even my own guilt about having failed as an academic is quite the crisis of filial piety--you see, my mother is a professor. I have not carried on the family trade. We dwell within a system so large and widespread, so disorganized and unconcerned for anyone but its most privileged and luxurious members, that our powerlessness, when we can summon up the courage to actually face it, is staggering. So we do not face it. We tell ourselves we are Achilles when we have much more in common with the cathedral-worker, laboring anonymously so that the next generation can see some incremental progress. We lack, of course, a Great Work to point to and say: my grandmother made that window; I worked upon the door. Though, I would submit that perhaps the Internet, as an object, as an aggregate entity, is the cathedral we build word by word and image by image, window by window and portal by portal, to stand taller for our children, if only by a little, than it does for us. For most of us are Lancelots, not Galahads. We may see the Grail of a good Classical life, but never touch it. That is for our sons, or their daughters, or further off. And if our villages are online, the real world becomes that dark wood on the edge of civilization, a place of danger and experience, of magic and blood, a place to make one’s name or find death by bear. And here, there be monsters.

Not taking off his dark overcoat, lending him quite a hulking gangster look, pacing in front of the CIA’s wall of stars for its fallen agents, in front of a crowd of about three hundred agency personnel and a group of White House staffers, and, suddenly, in a mood of sleepless cockiness and pleasure at having a captive crowd, the new president, disregarding his text, launched into what we could confidently call some of the most peculiar remarks ever delivered by an American president. “I know a lot about West Point, I’m a person who very strongly believes in academics. Every time I say I had an uncle who was a great professor at MIT for 35 years, who did a fantastic job in so many ways academically—he was an academic genius—and then they say, Is Donald Trump an intellectual? Trust me, I’m like a smart person.

Cast away at the very bottom of the table was the Professor, shouting answers to the questions of a very inquisitive, deaf old gentleman on one side, and talking philosophy with a Frenchman on the other. If Amy had been here, she'd have turned her back on him forever because, sad to relate, he had a great appetite, and shoveled in his dinner in a manner which would have horrified 'her ladyship'. I didn't mind, for I like 'to see folks eat with a relish', as Hannah says, and the poor man must have needed a deal of food after teaching idiots all day. As

Great bodies of people are never responsible for what they do. They are driven by instincts which are not within their control. They too, the patriarchs, the professors, had endless difficulties, terrible drawbacks to contend with. Their education had been in some ways as faulty as my own. It had bred in them defects as great. True, they had money and power, but only at the cost of harbouring in their breasts an eagle, a vulture, forever tearing the liver out and plucking at the lungs—the instinct for possession, the rage for acquisition which drives them to desire other people's fields and goods perpetually; to make frontiers and flags; battleships and poison gas; to offer up their own lives and their children's lives.

How many men are on the football field at a time?” he asked us. Eleven on a team, we answered. So that makes twentytwo. “And how many people are touching the football at any given time?” One of them. “Right!” he said. “So we’re going to work on what those other twenty-one guys are doing.” Fundamentals. That was a great gift Coach Graham gave us. Fundamentals, fundamentals, fundamentals. As a college professor, I’ve seen this as one lesson so many kids ignore, always to their detriment: You’ve got to get the fundamentals down, because otherwise the fancy stuff is not going to work.

Professor Umbridge stood up. She was so short that this did not make a great deal of difference, but her fussy, simpering demeanour had given place to a hard fury that made her broad, flabby face look oddly sinister. ‘Potter has no chance whatsoever of becoming an Auror!’ Professor McGonagall got to her feet, too, and in her case this was a much more impressive move; she towered over Professor Umbridge. ‘Potter,’ she said in ringing tones, ‘I will assist you to become an Auror if it is the last thing I do! If I have to coach you nightly, I will make sure you achieve the required results!

The real University, he said, has no specific location. It owns no property, pays no salaries and receives no material dues. The real University is a state of mind. It is that great heritage of rational thought that has been brought down to us through the centuries and which does not exist at any specific location. It's a state of mind which is regenerated throughout the centuries by a body of people who traditionally carry the title of professor, but even that title is not part of the real University. The real University is nothing less than the continuing body of reason itself. In addition to this state of mind, 'reason,' there's a legal entity which is unfortunately called by the same name but which is quite another thing. This is a nonprofit corporation, a branch of the state with a specific address. It owns property, is capable of paying salaries, of receiving money and of responding to legislative pressures in the process. But this second university, the legal corporation, cannot teach, does not generate new knowledge or evaluate ideas. It is not the real University at all. It is just a church building, the setting, the location at which conditions have been made favorable for the real church to exist.

And then you grew up, went to school, and began to 'philosophize,' didn't you? We all go through the same thing. It seems that during adolescence a person's inner life is suddenly weakened, stripped of its natural courage. In his thinking he no longer dares stand face to face with reality or mystery; he begins to see them through the opinions of 'grown-ups,' through books and courses and professors. Still, a voice remains which is not completely muffled and which cries out every so often—every time its gag is loosened by an unexpected jolt in the routine. The voice cries out its great questioning of everything, but we stifle it again right away.

Call me Ishmael. Some years ago--never mind how long precisely--having little or no money in my purse, and nothing particular to interest me on shore, I thought I would sail about a little and see the watery part of the world. It is a way I have of driving off the spleen and regulating the circulation. Whenever I find myself growing grim about the mouth; whenever it is a damp, drizzly November in my soul; whenever I find myself involuntarily pausing before coffin warehouses, and bringing up the rear of every funeral I meet; and especially whenever my hypos get such an upper hand of me, that it requires a strong moral principle to prevent me from deliberately stepping into the street, and methodically knocking people's hats off--then, I account it high time to get to sea as soon as I can. This is my substitute for pistol and ball. With a philosophical flourish Cato throws himself upon his sword; I quietly take to the ship. There is nothing surprising in this. If they but knew it, almost all men in their degree, some time or other, cherish very nearly the same feelings towards the ocean with me. There now is your insular city of the Manhattoes, belted round by wharves as Indian isles by coral reefs--commerce surrounds it with her surf. Right and left, the streets take you waterward. Its extreme downtown is the battery, where that noble mole is washed by waves, and cooled by breezes, which a few hours previous were out of sight of land. Look at the crowds of water-gazers there. Circumambulate the city of a dreamy Sabbath afternoon. Go from Corlears Hook to Coenties Slip, and from thence, by Whitehall, northward. What do you see?--Posted like silent sentinels all around the town, stand thousands upon thousands of mortal men fixed in ocean reveries. Some leaning against the spiles; some seated upon the pier-heads; some looking over the bulwarks of ships from China; some high aloft in the rigging, as if striving to get a still better seaward peep. But these are all landsmen; of week days pent up in lath and plaster--tied to counters, nailed to benches, clinched to desks. How then is this? Are the green fields gone? What do they here? But look! here come more crowds, pacing straight for the water, and seemingly bound for a dive. Strange! Nothing will content them but the extremest limit of the land; loitering under the shady lee of yonder warehouses will not suffice. No. They must get just as nigh the water as they possibly can without falling in. And there they stand--miles of them--leagues. Inlanders all, they come from lanes and alleys, streets and avenues--north, east, south, and west. Yet here they all unite. Tell me, does the magnetic virtue of the needles of the compasses of all those ships attract them thither? Once more. Say you are in the country; in some high land of lakes. Take almost any path you please, and ten to one it carries you down in a dale, and leaves you there by a pool in the stream. There is magic in it. Let the most absent-minded of men be plunged in his deepest reveries--stand that man on his legs, set his feet a-going, and he will infallibly lead you to water, if water there be in all that region. Should you ever be athirst in the great American desert, try this experiment, if your caravan happen to be supplied with a metaphysical professor. Yes, as every one knows, meditation and water are wedded for ever.

Tinkerers built America. Benjamin Franklin, Thomas Edison, Henry Ford, all were tinkerers in their childhood. Everything from the airplane to the computer started in somebody's garage. Go back even further: the Industrial Revolution was a revolution of tinkerers. The great scientific thinkers of eighteenth-century England couldn't have been less interested in cotton spinning and weaving. Why would you be? It was left to a bloke on the shop floor who happened to glance at a one-thread wheel that had toppled over and noticed that both the wheel and the spindle were still turning. So James Hargreaves invented the spinning jenny, and there followed other artful gins and mules and frames and looms, and Britain and the world were transformed. By tinkerers rather than thinkerers. "Technological change came from tinkerers," wrote Professor J.R. McNeill of Georgetown, "people with little or no scientific education but with plenty of hands-on experience." John Ratzenberger likes to paraphrase a Stanford University study: "Engineers who are great in physics and calculus but can't think in new ways about old objects are doomed to think in old ways about new objects." That's the lesson of the spinning jenny: an old object fell over and someone looked at it in a new way.

We should get into the way of appearing lively in religion, more by being lively in the service of God and our generation than by the liveliness and forwardness of our tongues, and making a business of proclaiming on the house tops with our mouths the holy and eminent acts and exercises of our own hearts. Christians that are intimate friends would talk together of their experiences and comforts in a manner better becoming Christian humility and modesty, and more to each other's profit: their tongues not running before, but rather going behind their hands and feet, after the prudent example of the blessed apostle, 2 Cor. xii. 6. Many occasions of spiritual pride would thus be cut off, and so a great door shut against the devil. A great many of the main stumbling-blocks against experimental and powerful religion would be removed, and religion would be declared and manifested in such a way that, instead of hardening spectators, and exceedingly promoting infidelity and atheism, it would, above all things, tend to convince men that there is a reality in religion, and greatly awaken them, and win them, by convincing their consciences of the importance and excellency of religion. Thus the light of professors would so shine before men, that others, seeing their good works, would glorify their Father which is in heaven.

I never went to college — I don’t believe in college for writers. The thing is very dangerous. I believe too many professors are too opinionated and too snobbish and too intellectual, and the intellect is a great danger to creativity … because you begin to rationalize and make up reasons for things, instead of staying with your own basic truth — who you are, what you are, what you want to be. I’ve had a sign over my typewriter for over 25 years now, which reads “Don’t think!” You must never think at the typewriter — you must feel. Your intellect is always buried in that feeling anyway.

What is there more real, for instance, in our universe than a man's life, and how can we hope to preserve it better than a realistic film? But under what conditions is such a film possible? Under purely imaginary conditions. We should have to presuppose, in fact, an ideal camera focused on the man day and night and constantly registering his every move. The very projection of such a film would last a lifetime and could be seen only by an audience of people willing to waste their lives in watching someone else's life in great detail. Even under such conditions, such an unimaginable film would not be realistic for the simple reason that the reality of a man's life is not limited to the spot in which he happens to be. It lies also in other lives that give shape to his--lives of people he loves, to begin with, which would have to be filmed too, and also lives of unknown people, influential and insignificant, fellow citizens, policemen, professors, invisible comrades from the mines and foundries, diplomats and dictators, religious reformers, artists who create myths that are decisive for out conduct--humble representatives, in short, of the sovereign chance that dominates the most routine existences. Consequently, there is but one possible realistic film: one that is constantly shown us by an invisible camera on the world's screen. The only realistic artist, then, is God, if he exists. All other artists are, ipso facto, unfaithful to reality.

I shall expect you and the Slytherins in the Great Hall in twenty minutes, also,” said Professor McGonagall. “If you wish to leave with your students, we shall not stop you. But if any of you attempt to sabotage our resistance or take up arms against us within this castle, then, Horace, we duel to kill.” “Minerva!” he said, aghast. “The time has come for Slytherin House to decide upon its loyalties,” interrupted Professor McGonagall. “Go and wake your students, Horace.” Harry did not stay to watch Slughorn splutter: He and Luna ran after Professor McGonagall, who had taken up a position in the middle of the corridor and raised her wand. “Piertotum--oh, for heaven’s sake, Filch, not now--” The aged caretaker had just come hobbling into view, shouting, “Students out of bed! Students in the corridors!” “They’re supposed to be, you blithering idiot!” shouted McGonagall. “Now go and do something constructive! Find Peeves!” “P-Peeves?” stammered Filch as though he had never heard the name before. “Yes, Peeves, you fool, Peeves! Haven’t you been complaining about him for a quarter of a century? Go and fetch him, at once!” Filch evidently thought Professor McGonagall had taken leave of her senses, but hobbled away, hunch-shouldered, muttering under his breath. “And now--Piertotum Locomotor!” cried Professor McGonagall. And all along the corridor the statues and suits of armor jumped down from their plinths, and from the echoing crashes from the floors above and below, Harry knew that their fellows throughout the castle had done the same. “Hogwarts is threatened!” shouted Professor McGonagall. “Man the boundaries, protect us, do your duty to our school!

To turn away from the lifeless preachers and publishers of the day—may involve a real cross. Your motives will be misconstrued, your words perverted, and your actions misinterpreted. The sharp arrows of false report will be directed against you. You will be called proud and self-righteous, because you refuse to fellowship empty professors. You will be termed censorious and bitter—if you condemn in plain speech—the subtle delusions of Satan. You will be dubbed narrow-minded and uncharitable, because you refuse to join in singing the praises of the “great” and “popular” men of the day. More and more, you will be made to painfully realize—that the path which leads unto eternal life is “narrow” and that FEW there are who find it. May the Lord be pleased to grant unto each of us—the hearing ear and obedient heart! “Take heed what you hear” and read!

I was extremely curious about the alternatives to the kind of life I had been leading, and my friends and I exchanged rumors and scraps of information we dug from official publications. I was struck less by the West's technological developments and high living standards than by the absence of political witch-hunts, the lack of consuming suspicion, the dignity of the individual, and the incredible amount of liberty. To me, the ultimate proof of freedom in the West was that there seemed to be so many people there attacking the West and praising China. Almost every other day the front page of Reference, the newspaper which carded foreign press items, would feature some eulogy of Mao and the Cultural Revolution. At first I was angered by these, but they soon made me see how tolerant another society could be. I realized that this was the kind of society I wanted to live in: where people were allowed to hold different, even outrageous views. I began to see that it was the very tolerance of oppositions, of protesters, that kept the West progressing. Still, I could not help being irritated by some observations. Once I read an article by a Westerner who came to China to see some old friends, university professors, who told him cheerfully how they had enjoyed being denounced and sent to the back end of beyond, and how much they had relished being reformed. The author concluded that Mao had indeed made the Chinese into 'new people' who would regard what was misery to a Westerner as pleasure. I was aghast. Did he not know that repression was at its worst when there was no complaint? A hundred times more so when the victim actually presented a smiling face? Could he not see to what a pathetic condition these professors had been reduced, and what horror must have been involved to degrade them so? I did not realize that the acting that the Chinese were putting on was something to which Westerners were unaccustomed, and which they could not always decode. I did not appreciate either that information about China was not easily available, or was largely misunderstood, in the West, and that people with no experience of a regime like China's could take its propaganda and rhetoric at face value. As a result, I assumed that these eulogies were dishonest. My friends and I would joke that they had been bought by our government's 'hospitality." When foreigners were allowed into certain restricted places in China following Nixon's visit, wherever they went the authorities immediately cordoned off enclaves even within these enclaves. The best transport facilities, shops, restaurants, guest houses and scenic spots were reserved for them, with signs reading "For Foreign Guests Only." Mao-tai, the most sought-after liquor, was totally unavailable to ordinary Chinese, but freely available to foreigners. The best food was saved for foreigners. The newspapers proudly reported that Henry Kissinger had said his waistline had expanded as a result of the many twelve-course banquets he enjoyed during his visits to China. This was at a time when in Sichuan, "Heaven's Granary," our meat ration was half a pound per month, and the streets of Chengdu were full of homeless peasants who had fled there from famine in the north, and were living as beggars. There was great resentment among the population about how the foreigners were treated like lords. My friends and I began saying among ourselves: "Why do we attack the Kuomintang for allowing signs saying "No Chinese or Dogs" aren't we doing the same? Getting hold of information became an obsession. I benefited enormously from my ability to read English, as although the university library had been looted during the Cultural Revolution, most of the books it had lost had been in Chinese. Its extensive English-language collection had been turned upside down, but was still largely intact.

If you must know where I was this morning,’ Shelby said, ‘Professor Pike never misses breakfast and I was just taking advantage of that fact to . . . erm . . . visit his office.’ She produced a sheet of folded paper from the pocket of her black uniform jumpsuit. ‘I know his memory’s probably not that great these days, but he really shouldn’t just write his master server access passwords down like that.’ ‘And he just left that lying around, did he?’ Wing asked with a slight frown. ‘Yeah, just lying around . . . in his safe,’ Shelby said with a mischievous smile, ‘but if you’re going to rely on such basic security you’re really asking for this kind of thing to happen.

My old professor, meanwhile, was stunned by the normalcy of the day around him. Shouldn't the world stop? Don't they know what has happened to me? But the world did not stop, it took no notice at all Morrie's doctors guessed he had two years left. Morrie knew it was less. But my old professor had made a profound decision, one he began to construct the day he came out of the doctor's office with a sword hanging over his head. Do I wither up and disappear, or do I make the best of my time left? he had asked himself. He would not wither. He would not be ashamed of dying. Instead, he would make death his final project, the center point of his days. Since everyone was going to die, he could be of great value, right? He could be research. A human textbook. Study me in my slow and patient demise. Watch what happens to me. Learn with me. Morrie would walk that final bridge between life and death, and narrate the trip.

Let us reflect in another way, and we shall see that there is great reason to hope that death is a good; for one of two things—either death is a state of nothingness and utter unconsciousness, or, as men say, there is a change and migration of the soul from this world to another. Now if you suppose that there is no consciousness, but a sleep like the sleep of him who is undisturbed even by dreams, death will be an unspeakable gain. For if a person were to select the night in which his sleep was undisturbed even by dreams, and were to compare with this the other days and nights of his life, and then were to tell us how many days and nights he had passed in the course of his life better and more pleasantly than this one, I think that any man, I will not say a private man, but even the great king will not find many such days or nights, when compared with the others. Now if death be of such a nature, I say that to die is gain; for eternity is then only a single night. But if death is the journey to another place, and there, as men say, all the dead abide, what good, O my friends and judges, can be greater than this? If indeed when the pilgrim arrives in the world below, he is delivered from the professors of justice in this world, and finds the true judges who are said to give judgment there, Minos and Rhadamanthus and Aeacus and Triptolemus, and other sons of God who were righteous in their own life, that pilgrimage will be worth making. What would not a man give if he might converse with Orpheus and Musaeus and Hesiod and Homer? Nay, if this be true, let me die again and again.

[Speaking to a group of female students] Have you any notion how many books are written [by men] about women in the course of one year? (...) Are you aware that you are, perhaps, the most discussed animal in the universe? (...) Professors, schoolmasters, sociologists, clergymen, novelists, essayists, journalists, men who had no qualification save that they were not women (...) were very angry (...) as they wrote (...) about the mental, moral, and physical inferiority of women. (...) Why were they angry? (...) Possibly when the professor [imagined by V. Woolf as a prototype of patriarchal writer] insisted a little too emphatically upon the inferiority of women, he was concerned not with their inferiority, but with his own superiority. (...) Hence the enormous importance to a patriarch (...) of feeling that great number of people, half the human race indeed [=women], are by nature inferior to himself. Women have served all these centuries as looking-glasses possessing the magic and delicious power of reflecting the figure of man at twice its natural size. (…) That serves to explain in part the necessity that women so often are to men. And it serves to explain how restless they are under her criticism. For if she begins to tell the truth, the figure in the looking-glass shrinks; his fitness for life is diminished (…) A Room of One´s Own, chapter 2

We are dealing, then, with an absurdity that is not a quirk or an accident, but is fundamental to our character as people. The split between what we think and what we do is profound. It is not just possible, it is altogether to be expected, that our society would produce conservationists who invest in strip-mining companies, just as it must inevitably produce asthmatic executives whose industries pollute the air and vice-presidents of pesticide corporations whose children are dying of cancer. And these people will tell you that this is the way the "real world" works. The will pride themselves on their sacrifices for "our standard of living." They will call themselves "practical men" and "hardheaded realists." And they will have their justifications in abundance from intellectuals, college professors, clergymen, politicians. The viciousness of a mentality that can look complacently upon disease as "part of the cost" would be obvious to any child. But this is the "realism" of millions of modern adults. There is no use pretending that the contradiction between what we think or say and what we do is a limited phenomenon. There is no group of the extra-intelligent or extra-concerned or extra-virtuous that is exempt. I cannot think of any American whom I know or have heard of, who is not contributing in some way to destruction. The reason is simple: to live undestructively in an economy that is overwhelmingly destructive would require of any one of us, or of any small group of us, a great deal more work than we have yet been able to do. How could we divorce ourselves completely and yet responsibly from the technologies and powers that are destroying our planet? The answer is not yet thinkable, and it will not be thinkable for some time -- even though there are now groups and families and persons everywhere in the country who have begun the labor of thinking it. And so we are by no means divided, or readily divisible, into environmental saints and sinners. But there are legitimate distinctions that need to be made. These are distinctions of degree and of consciousness. Some people are less destructive than others, and some are more conscious of their destructiveness than others. For some, their involvement in pollution, soil depletion, strip-mining, deforestation, industrial and commercial waste is simply a "practical" compromise, a necessary "reality," the price of modern comfort and convenience. For others, this list of involvements is an agenda for thought and work that will produce remedies. People who thus set their lives against destruction have necessarily confronted in themselves the absurdity that they have recognized in their society. They have first observed the tendency of modern organizations to perform in opposition to their stated purposes. They have seen governments that exploit and oppress the people they are sworn to serve and protect, medical procedures that produce ill health, schools that preserve ignorance, methods of transportation that, as Ivan Illich says, have 'created more distances than they... bridge.' And they have seen that these public absurdities are, and can be, no more than the aggregate result of private absurdities; the corruption of community has its source in the corruption of character. This realization has become the typical moral crisis of our time. Once our personal connection to what is wrong becomes clear, then we have to choose: we can go on as before, recognizing our dishonesty and living with it the best we can, or we can begin the effort to change the way we think and live.

Your letter has drawn me from the solitude in which I had shut myself up for nearly nine months, and from which I found it hard to stir. You will not guess what I have been about. I will tell you for such things do not happen every day. I have been making a list of from two to three hundred radical words of the Russian language, and have had them translated into as many languages and jargons as I could find. Their number exceeds already the second hundred. Every day I took one of these words and wrote it out in all the languages which I could collect. This has taught me that Celtic is like the Ostiakian: that what means sky in one language means cloud, fog, vault, in others; that the word God in certain dialects means Good, the Highest, in others, sun or fire...I asked Professor Pallas to come to me, and after making an honest confession of my sin, we agreed to publish these collections, and thus make them useful to those who like to occupy themselves with the forsaken toys of others. - Letter from Catherine the Great, dated 9 May 1785, from Curious Versions of Modernity, D.l. Martin, MIT Press 2011

I don't myself think much of science as a phase of human development. It has given us a lot of ingenious toys; they take our attention away from the real problems, of course, and since the problems are insoluble, I suppose we ought to be grateful for distraction. But the fact is, the human mind, the individual mind, has always been made more interesting by dwelling on the old riddles, even if it makes nothing of them. Science hasn't given us any new amazements, except of the superficial kind we get from witnessing dexterity and sleight-of-hand. It hasn't given us any richer pleasures, as the Renaissance did, nor any new sins-not one! Indeed, it takes our old ones away. It's the laboratory, not the Lamb of God, that taketh away the sins of the world. You'll agree there is not much thrill about a physiological sin. We were better off when even the prosaic matter of taking nourishment could have the magnificence of a sin. I don't think you help people by making their conduct of no importance-you impoverish them. As long as every man and woman who crowded into the cathedrals on Easter Sunday was a principal in a gorgeous drama with God, glittering angels on one side and the shadows of evil coming and going on the other, life was a rich thing. The king and the beggar had the same chance at miracles and great temptations and revelations. And that's what makes men happy, believing in the mystery and importance of their own little individual lives. It makes us happy to surround our creature needs and bodily instincts with as much pomp and circumstance as possible. Art and religion (they are the same thing, in the end, of course) have given man the only happiness he has ever had.

The Answers Have Changed Albert Einstein was once giving an exam paper to his graduating class. It turned out that it was the exact same exam paper he had given them the previous year. His teaching assistant, alarmed at what he saw and thinking it to be the result of the professor’s absentmindedness, alerted Einstein. “Excuse me, sir,” said the shy assistant, not quite sure how to tell the great man about his blunder. “Yes?” said Einstein. “Um, eh, it’s about the test you just handed out.” Einstein waited patiently. “I’m not sure if you realize it, but this is the same test you gave out last year. In fact, it’s identical.” Einstein paused to think for a moment, then said, “Yes, it is the same test but the answers have changed.” Just as the answers in physics change as new discoveries are made, so too do the answers in business and in marketing.

On the first day of practice, we were all scared to death. Plus he hadn't brought along any footballs. One kid finally spoke up for all of us 'Excuse me, Coach. There are no footballs.' And Coach Graham responded, 'We don't need any footballs.' There was silence while we thought about that... 'How many men are on the football field at a time?' he asked us. Eleven on a team, we answered. So that makes twenty-two. 'And how many people are touching the football at any given time?' One of them. 'Right!' he said. 'So we're going to work on what those other twenty-one guys are doing.' Fundamentals. That was a great gift Coach Graham gave us. Fundamentals, fundamentals, fundamentals. As a college professor, I've seen this one lesson so many kids ignore, always to their detriment: You've got to get the fundamentals down, because otherwise the fancy stuff is not going to work.

So imperceptibly I found myself adopting a new attitude towards the other half of the human race. It was absurd to blame any class or any sex, as a whole. Great bodies of people are never responsible for what they do. They are driven by instincts which are not within their control. They too, the patriarchs, the professors, had endless difficulties, terrible drawbacks to contend with. Their education had been in some ways as faulty as my own. It had bred in them defects as great. True, they had money and power, but only at the cost of harbouring in their breasts an eagle, a vulture, for ever tearing the liver out and plucking at the lungs – the instinct for possession, the rage for acquisition which drives them to desire other people’s fields and goods perpetually; to make frontiers and flags; battleships and poison gas; to offer up their own lives and their children’s lives.

This is great. But what I’m grasping at is an idea about a subtler goal. This thinking owes a lot to conversations with Manjula Waldron of Ohio State University, an engineering professor who also happens to be a hospital chaplain. This feels embarrassingly Zen-ish for me to spout, being a short, hypomanic guy with a Brooklyn accent, but here goes: Maybe the goal isn’t to maximize the contrast between a low baseline and a high level of activation. Maybe the idea is to have both simultaneously. Huh? Maybe the goal would be for your baseline to be something more than the mere absence of activation, a mere default, but to instead be an energized calm, a proactive choice. And for the ceiling to consist of some sort of equilibrium and equanimity threading through the crazed arousal. I have felt this a few times playing soccer, inept as I am at it, where there’s a moment when, successful outcome or not, every physiological system is going like mad, and my body does something that my mind didn’t even dream of, and the two seconds when that happened seemed to take a lot longer than it should have. But this business about the calm amid the arousal isn’t just another way of talking about “good stress” (a stimulating challenge, as opposed to a threat). Even when the stressor is bad and your heart is racing in crisis, the goal should be to somehow make the fraction of a second between each heartbeat into an instant that expands in time and allows you to regroup. There, I have no idea what I’m talking about, but I think there might be something important lurking there. Enough said.

Some guns were fired to give notice that the departure of the balloon was near. ... Means were used, I am told, to prevent the great balloon's rising so high as might endanger its bursting. Several bags of sand were taken on board before the cord that held it down was cut, and the whole weight being then too much to be lifted, such a quantity was discharged as would permit its rising slowly. Thus it would sooner arrive at that region where it would be in equilibrio with the surrounding air, and by discharging more sand afterwards, it might go higher if desired. Between one and two o'clock, all eyes were gratified with seeing it rise majestically from above the trees, and ascend gradually above the buildings, a most beautiful spectacle. When it was about two hundred feet high, the brave adventurers held out and waved a little white pennant, on both sides of their car, to salute the spectators, who returned loud claps of applause. The wind was very little, so that the object though moving to the northward, continued long in view; and it was a great while before the admiring people began to disperse. The persons embarked were Mr. Charles, professor of experimental philosophy, and a zealous promoter of that science; and one of the Messrs Robert, the very ingenious constructors of the machine. {While U.S. ambassador to France, writing about witnessing, from his carriage outside the garden of Tuileries, Paris, the first manned balloon ascent using hydrogen gas by Jacques Charles on the afternoon of 1 Dec 1783. A few days earlier, he had watched the first manned ascent in Montgolfier's hot-air balloon, on 21 Nov 1783.}

Harry!” he panted, massaging his immense chest beneath his emerald-green silk pajamas. “My dear boy…what a surprise…Minerva, do please explain…Severus…what…?” “Our headmaster is taking a short break,” said Professor McGonagall, pointing at the Snape-shaped hole in the window. “Professor!” Harry shouted, his hands at his forehead. He could see the Inferi-filled lake sliding beneath him, and he felt the ghostly green boat bump into the underground shore, and Voldemort leapt from it with murder in his heart-- “Professor, we’ve got to barricade the school, he’s coming now!” “Very well. He-Who-Must-Not-Be-Named is coming,” she told the other teachers. Sprout and Flitwick gasped; Slughorn let out a low groan. “Potter has work to do in the castle on Dumbledore’s orders. We need to put in place every protection of which we are capable while Potter does what he needs to do.” “You realize, of course, that nothing we do will be able to keep out You-Know-Who indefinitely?” squeaked Flitwick. “But we can hold him up,” said Professor Sprout. “Thank you, Pomona,” said Professor McGonagall, and between the two witches there passed a look of grim understanding. “I suggest we establish basic protection around the place, then gather our students and meet in the Great Hall. Most must be evacuated, though if any of those who are over age wish to stay and fight, I think they ought to be given the chance.” “Agreed,” said Professor Sprout, already hurrying toward the door. “I shall meet you in the Great Hall in twenty minutes with my House.” And as she jogged out of sight, they could hear her muttering, “Tentacula. Devil’s Snare. And Snargaluff pods…yes, I’d like to see the Death Eaters fighting those.

In the same mathematically reciprocal way, profit implies loss. If you and I exchange equal goods, that is trade: neither of us profits and neither of us loses. But if we exchange unequal goods, one of us profits and the other loses. Mathematically. Certainly. Now, such mathematically unequal exchanges will always occur because some traders will be shrewder than others. But in total freedom—in anarchy—such unequal exchanges will be sporadic and irregular. A phenomenon of unpredictable periodicity, mathematically speaking. Now look about you, professor—raise your nose from your great books and survey the actual world as it is—and you will not observe such unpredictable functions. You will observe, instead, a mathematically smooth function, a steady profit accruing to one group and an equally steady loss accumulating for all others. Why is this, professor? Because the system is not free or random, any mathematician would tell you a priori. Well, then, where is the determining function, the factor that controls the other variables? You have named it yourself, or Mr. Adler has: the Great Tradition. Privilege, I prefer to call it. When A meets B in the marketplace, they do not bargain as equals. A bargains from a position of privilege; hence, he always profits and B always loses. There is no more Free Market here than there is on the other side of the Iron Curtain. The privileges, or Private Laws—the rules of the game, as promulgated by the Politburo and the General Congress of the Communist Party on that side and by the U.S. government and the Federal Reserve Board on this side—are slightly different; that’s all. And it is this that is threatened by anarchists, and by the repressed anarchist in each of us,

A society that values order above all else will seek to suppress curiosity. But a society that believes in progress, innovation and creativity will cultivate it, recognising that the enquiring minds of its people constitute its most valuable asset. In medieval Europe, the enquiring mind – especially if it enquired too closely into the edicts of Church or state – was stigmatised. During the Renaissance and Reformation, received wisdoms began to be interrogated, and by the time of the Enlightenment, European societies started to see that their future lay with the curious, and encouraged probing questions rather than stamping on them. The result was the biggest explosion of new ideas and scientific advances in history. The great unlocking of curiosity translated into a cascade of prosperity for the nations that precipitated it. Today, we cannot know for sure if we are in the middle of this golden period or at the end of it. But we are, at the very least, in a lull. With the important exception of the internet, the innovations that catapulted Western societies ahead of the global pack are thin on the ground, while the rapid growth of Asian and South American economies has not yet been accompanied by a comparable run of indigenous innovation. Tyler Cowen, a professor of economics at George Mason University in Virginia, has termed the current period ‘the great stagnation’.

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

Dear Mama, I hope this letter finds you well. It contains all my love and affection. (It also contains all my questions about how you could ever have loved a man like Professor Miller.) You asked about where I live. I cannot believe I haven’t mentioned it, but I suppose I’m so used to it now I don’t think of it. The dorms are small and plain, but as a student I don’t need much more. (I cannot afford the dorms. I do not live in them.) The food is dreadful, all heavy meat and sauce. I miss fruit! (I am always hungry; a supper with a strange man was the fullest my stomach has been since I got here.) As I have mentioned in every letter, my professors are all interesting and I take copious notes during lectures. (If you do not bring up my father, I am certainly not going to offer you information on that louse of a man.) The course work is challenging but I am excelling. (I have to be perfect so they can find no excuse to dock my grades.) I have delivered Aunt Nani’s package to Jacabo. He was so happy to receive it, and I take tea with him once a week. It is a great comfort to speak Melenese with someone. (I live in the hotel where Jacabo works. He saved me when I realized I could not afford room and board at the school. I work long, hard hours in the evenings to earn a tiny hole of a servant’s room and whatever scraps of food are left over.) Please give everyone my love and tell them how much I am learning to bring back to the island as a teacher. (I will not fail, and I will use everything I learn here to make Melei better.) Your affectionate daughter, Jessamin

I never went to college. I don’t believe in college for writers. I think too many professors are too opinionated and too snobbish and too intellectual. And the intellect is a great danger to creativity because you begin to rationalize and make up reasons for things instead of staying with your own basic truth--- who you are, what you are, what you wanna be. I’ve had a sign over my typewriter for twenty-five years now which reads, “Don’t think.” You must never think at the typewriter--- you must feel, and your intellect is always buried in that feeling anyway. You collect up a lot of data, you do a lot of thinking away from the typewriter, but at the typewriter you should be living. It should be a living experience. The worst thing you do when you think is lie — you can make up reasons that are not true for the things that you did, and what you’re trying to do as a creative person is surprise yourself — find out who you really are, and try not to lie, try to tell the truth all the time. And the only way to do this is by being very active and very emotional, and get it out of yourself — making things that you hate and things that you love, you write about these then, intensely. When it’s over, then you can think about it; then you can look, it works or it doesn’t work, something is missing here. And, if something is missing, then you go back and reemotionalize that part, so it’s all of a piece. But thinking is to be a corrective in our life. It’s not supposed to be a center of our life. Living is supposed to be the center of our life, being is supposed to be the center, with correctives around, which hold us like the skin holds our blood and our flesh in. But our skin is not a way of life. The way of living is the blood pumping through our veins, the ability to sense and to feel and to know, and the intellect doesn’t help you very much there. You should get on with the business of living. Everything of mine is intuitive. All the poetry I’ve written, I couldn’t possibly tell you how I did it. I don’t know anything about the rhythms or the schemes or the inner rhymes or any of these sorts of thing. It comes from 40 years of reading poetry and having heroes that I loved. I love Shakespeare, I don’t Intellectualize about him. I love Gerard Manley Hopkins, I don’t intellectualize about him. I love Dylan Thomas, I don’t know what the hell he’s writing about half the time, but he sounds good, he rings well. Let me give you an example on this sort of thing: I walked into my living room twenty years ago, when one of my daughters was about four years old, and a Dylan Thomas record was on the set. I thought that my wife had put the record on; come to find out my four-year-old had put on his record. I came into the room, she pointed to the record and said, ‘He knows what he’s doing.’ Now, that’s great. See, that’s not intellectualizing, it’s an emotional reaction. If there is no feeling, there cannot be great art.” 

Peter Drucker, in my view the father of modern management thinking, was also a master of the art of the graceful no. When Mihaly Csikszentmihalyi, the Hungarian professor most well known for his work on “flow,” reached out to interview a series of creative individuals for a book he was writing on creativity, Drucker’s response was interesting enough to Mihaly that he quoted it verbatim: “I am greatly honored and flattered by your kind letter of February 14th – for I have admired you and your work for many years, and I have learned much from it. But, my dear Professor Csikszentmihalyi, I am afraid I have to disappoint you. I could not possibly answer your questions. I am told I am creative – I don’t know what that means…. I just keep on plodding…. I hope you will not think me presumptuous or rude if I say that one of the secrets of productivity (in which I believe whereas I do not believe in creativity) is to have a VERY BIG waste paper basket to take care of ALL invitations such as yours – productivity in my experience consists of NOT doing anything that helps the work of other people but to spend all one’s time on the work the Good Lord has fitted one to do, and to do well.”8 A true Essentialist, Peter Drucker believed that “people are effective because they say no.

Ninety-seven. But since the natives of that place, who will be concerned in our plantation, are utterly strangers to Christianity, whose idolatry, ignorance, or mistake gives us no right to expel or use them ill; and those who remove from other parts to plant there will unavoidably be of different opinions concerning matters of religion, the liberty whereof they will expect to have allowed them, and it will not be reasonable for us, on this account, to keep them out, that civil peace may be maintained amidst diversity of opinions, and our agreement and compact with all men may be duly and faithfully observed; the violation whereof, upon what presence soever, cannot be without great offence to Almighty God, and great scandal to the true religion which we profess; and also that Jews, heathens, and other dissenters from the purity of Christian religion may not be scared and kept at a distance from it, but, by having an opportunity of acquainting themselves with the truth and reasonableness of its doctrines, and the peaceableness and inoffensiveness of its professors, may, by good usage and persuasion, and all those convincing methods of gentleness and meekness, suitable to the rules and design of the gospel, be won ever to embrace and unfeignedly receive the truth; therefore, any seven or more persons agreeing in any religion, shall constitute a church or profession, to which they shall give some name, to distinguish it from others.

The great irony, then, is that the nation’s most famous modern conservative economist became the father of Big Government, chronic deficits, and national fiscal bankruptcy. It was Friedman who first urged the removal of the Bretton Woods gold standard restraints on central bank money printing, and then added insult to injury by giving conservative sanction to perpetual open market purchases of government debt by the Fed. Friedman’s monetarism thereby institutionalized a régime which allowed politicians to chronically spend without taxing. Likewise, it was the free market professor of the Chicago school who also blessed the fundamental Keynesian proposition that Washington must continuously manage and stimulate the national economy. To be sure, Friedman’s “freshwater” proposition, in Paul Krugman’s famous paradigm, was far more modest than the vast “fine-tuning” pretensions of his “salt-water” rivals. The saltwater Keynesians of the 1960s proposed to stimulate the economy until the last billion dollars of potential GDP was realized; that is, they would achieve prosperity by causing the state to do anything that was needed through a multiplicity of fiscal interventions. By contrast, the freshwater Keynesian, Milton Friedman, thought that capitalism could take care of itself as long as it had precisely the right quantity of money at all times; that is, Friedman would attain prosperity by causing the state to do the one thing that was needed through the single spigot of M1 growth.

Suddenly with a single bound he leaped into the room. Winning a way past us before any of us could raise a hand to stay him. There was something so pantherlike in the movement, something so unhuman, that it seemed to sober us all from the shock of his coming. The first to act was Harker, who with a quick movement, threw himself before the door leading into the room in the front of the house. As the Count saw us, a horrible sort of snarl passed over his face, showing the eyeteeth long and pointed. But the evil smile as quickly passed into a cold stare of lion-like disdain. His expression again changed as, with a single impulse, we all advanced upon him. It was a pity that we had not some better organized plan of attack, for even at the moment I wondered what we were to do. I did not myself know whether our lethal weapons would avail us anything. Harker evidently meant to try the matter, for he had ready his great Kukri knife and made a fierce and sudden cut at him. The blow was a powerful one; only the diabolical quickness of the Count's leap back saved him. A second less and the trenchant blade had shorn through his heart. As it was, the point just cut the cloth of his coat, making a wide gap whence a bundle of bank notes and a stream of gold fell out. The expression of the Count's face was so hellish, that for a moment I feared for Harker, though I saw him throw the terrible knife aloft again for another stroke. Instinctively I moved forward with a protective impulse, holding the Crucifix and Wafer in my left hand. I felt a mighty power fly along my arm, and it was without surprise that I saw the monster cower back before a similar movement made spontaneously by each one of us. It would be impossible to describe the expression of hate and baffled malignity, of anger and hellish rage, which came over the Count's face. His waxen hue became greenish-yellow by the contrast of his burning eyes, and the red scar on the forehead showed on the pallid skin like a palpitating wound. The next instant, with a sinuous dive he swept under Harker's arm, ere his blow could fall, and grasping a handful of the money from the floor, dashed across the room, threw himself at the window. Amid the crash and glitter of the falling glass, he tumbled into the flagged area below. Through the sound of the shivering glass I could hear the "ting" of the gold, as some of the sovereigns fell on the flagging. We ran over and saw him spring unhurt from the ground. He, rushing up the steps, crossed the flagged yard, and pushed open the stable door. There he turned and spoke to us. "You think to baffle me, you with your pale faces all in a row, like sheep in a butcher's. You shall be sorry yet, each one of you! You think you have left me without a place to rest, but I have more. My revenge is just begun! I spread it over centuries, and time is on my side. Your girls that you all love are mine already. And through them you and others shall yet be mine, my creatures, to do my bidding and to be my jackals when I want to feed. Bah!" With a contemptuous sneer, he passed quickly through the door, and we heard the rusty bolt creak as he fastened it behind him. A door beyond opened and shut. The first of us to speak was the Professor. Realizing the difficulty of following him through the stable, we moved toward the hall. "We have learnt something… much! Notwithstanding his brave words, he fears us. He fears time, he fears want! For if not, why he hurry so? His very tone betray him, or my ears deceive. Why take that money? You follow quick. You are hunters of the wild beast, and understand it so. For me, I make sure that nothing here may be of use to him, if so that he returns.

Any true definition of preaching must say that that man is there to deliver the message of God, a message from God to those people. If you prefer the language of Paul, he is 'an ambassador for Christ'. That is what he is. He has been sent, he is a commissioned person, and he is standing there as the mouthpiece of God and of Christ to address these people. In other words he is not there merely to talk to them, he is not there to entertain them. He is there - and I want to emphasize this - to do something to those people; he is there to produce results of various kinds, he is there to influence people. He is not merely to influence a part of them; he is not only to influence their minds, not only their emotions, or merely to bring pressure to bear upon their wills and to induce them to some kind of activity. He is there to deal with the whole person; and his preaching is meant to affect the whole person at the very centre of life. Preaching should make such a difference to a man who is listening that he is never the same again. Preaching, in other words, is a transaction between the preacher and the listener. It does something for the soul of man, for the whole of the person, the entire man; it deals with him in a vital and radical manner. I remember a remark made to me a few years back about some studies of mine on “The Sermon on the Mount.” I had deliberately published them in sermonic form. There were many who advised me not to do that on the grounds that people no longer like sermons. The days for sermons, I was told, were past, and I was pressed to turn my sermons into essays and to give them a different form. I was most interested therefore when this man to whom I was talking, and he is a very well-known Christian layman in Britain, said, "I like these studies of yours on “The Sermon on the Mount” because they speak to me.” Then he went on to say, “I have been recommended many books by learned preachers and professors but,” he said, “what I feel about those books is that it always seems to be professors writing to professors; they do not speak to me. But,” he said, “your stuff speaks to me.” Now he was an able man, and a man in a prominent position, but that is how he put it. I think there is a great deal of truth in this. He felt that so much that he had been recommended to read was very learned and very clever and scholarly, but as he put it, it was “professors writing to professors.” This is, I believe, is a most important point for us to bear in mind when we read sermons. I have referred already to the danger of giving the literary style too much prominence. I remember reading an article in a literary journal some five or six years ago which I thought was most illuminating because the writer was making the selfsame point in his own field. His case was that the trouble today is that far too often instead of getting true literature we tend to get “reviewers writing books for reviewers.” These men review one another's books, with the result that when they write, what they have in their mind too often is the reviewer and not the reading public to whom the book should be addressed, at any rate in the first instance. The same thing tends to happen in connection with preaching. This ruins preaching, which should always be a transaction between preacher and listener with something vital and living taking place. It is not the mere imparting of knowledge, there is something much bigger involved. The total person is engaged on both sides; and if we fail to realize this our preaching will be a failure.

With the exception of the fog he seemed to control everything. Yet he was angry. I knew that he was angry by this token. When I read what he wrote about women I thought, not of what he was saying, but of himself. When an arguer argues dispassionately he thinks only of the argument; and the reader cannot help thinking of the argument too. If he had written dispassionately about women, had used indisputable proofs to establish his argument and had shown no trace of wishing that the result should be one thing rather than another, one would not have been angry either. One would have accepted the fact, as one accepts the fact that a pea is green or a canary yellow. So be it, I should have said. But I had been angry because he was angry. Yet it seemed absurd, I thought, turning over the evening paper, that a man with all this power should be angry. Or is anger, I wondered, somehow, the familiar, the attendant sprite on power? Rich people, for example, are often angry because they suspect that the poor want to seize their wealth. The professors, or patriarchs, as it might be more accurate to call them, might be angry for that reason partly, but partly for one that lies a little less obviously on the surface. Possibly they were not “angry” at all; often, indeed, they were admiring, devoted, exemplary in the relations of private life. Possibly when the professor insisted a little too emphatically upon the inferiority of women, he was concerned not with their inferiority, but with his own superiority. That was what he was protecting rather hot-headedly and with too much emphasis, because it was a jewel to him of the rarest price. Life for both sexes—and I looked at them, shouldering their way along the pavement—is arduous, difficult, a perpetual struggle. It calls for gigantic courage and strength. More than anything, perhaps, creatures of illusion as we are, it calls for confidence in oneself. Without self-confidence we are as babes in the cradle. And how can we generate this imponderable quality, which is yet so invaluable, most quickly? By thinking that other people are inferior to oneself. By feeling that one has some innate superiority—it may be wealth, or rank, a straight nose, or the portrait of a grandfather by Romney—for there is no end to the pathetic devices of the human imagination—over other people. Hence the enormous importance to a patriarch who has to conquer, who has to rule, of feeling that great numbers of people, half the human race indeed, are by nature inferior to himself. It must indeed be one of the chief sources of his power.

If somebody swapped the real sword for the fake while it was in Dumbledore’s office,” she panted, as they propped the painting against the side of the tent, “Phineas Nigellus would have seen it happen, he hangs right beside the case!” “Unless he was asleep,” said Harry, but he still held his breath as Hermione knelt down in front of the empty canvas, her wand directed at its center, cleared her throat, then said: “Er--Phineas? Phineas Nigellus?” Nothing happened. “Phineas Nigellus?” said Hermione again. “Professor Black? Please could we talk to you? Please?” “‘Please’ always helps,” said a cold, snide voice, and Phineas Nigellus slid into his portrait. At once, Hermione cried: “Obscuro!” A black blindfold appeared over Phineas Nigellus’s clever, dark eyes, causing him to bump into the frame and shriek with pain. “What--how dare--what are you--?” “I’m very sorry, Professor Black,” said Hermione, “but it’s a necessary precaution!” “Remove this foul addition at once! Remove it, I say! You are ruining a great work of art! Where am I? What is going on?” “Never mind where we are,” said Harry, and Phineas Nigellus froze, abandoning his attempts to peel off the painted blindfold. “Can that possibly be the voice of the elusive Mr. Potter?” “Maybe,” said Harry, knowing that this would keep Phineas Nigellus’s interest. “We’ve got a couple of questions to ask you--about the sword of Gryffindor.” “Ah,” said Phineas Nigellus, now turning his head this way and that in an effort to catch sight of Harry, “yes. That silly girl acted most unwisely there--” “Shut up about my sister,” said Ron roughly. Phineas Nigellus raised supercilious eyebrows. “Who else is here?” he asked, turning his head from side to side. “Your tone displeases me! The girl and her friends were foolhardy in the extreme. Thieving from the headmaster!” “They weren’t thieving,” said Harry. “That sword isn’t Snape’s.” “It belongs to Professor Snape’s school,” said Phineas Nigellus. “Exactly what claim did the Weasley girl have upon it? She deserved her punishment, as did the idiot Longbottom and the Lovegood oddity!” “Neville is not an idiot and Luna is not an oddity!” said Hermione. “Where am I?” repeated Phineas Nigellus, staring to wrestle with the blindfold again. “Where have you brought me? Why have you removed me from the house of my forebears?” “Never mind that! How did Snape punish Ginny, Neville, and Luna?” asked Harry urgently. “Professor Snape sent them into the Forbidden Forest, to do some work for the oaf, Hagrid.” “Hagrid’s not an oaf!” said Hermione shrilly. “And Snape might’ve thought that was a punishment,” said Harry, “but Ginny, Neville, and Luna probably had a good laugh with Hagrid. The Forbidden Forest…they’ve faced plenty worse than the Forbidden Forest, big deal!

I begin this chapter with President Ronald Reagan’s Farewell Speech on January 11, 1989. President Reagan encouraged the rising generation to “let ’em know and nail ’em on it”—that is, to push back against teachers, professors, journalists, politicians, and others in the governing generation who manipulate and deceive them: An informed patriotism is what we want. And are we doing a good enough job teaching our children what America is and what she represents in the long history of the world? Those of us who are over 35 or so years of age grew up in a different America. We were taught, very directly, what it means to be an American. And we absorbed, almost in the air, a love of country and an appreciation of its institutions. If you didn’t get these things from your family, you got them from the neighborhood, from the father down the street who fought in Korea or the family who lost someone at Anzio. Or you could get a sense of patriotism from school. And if all else failed, you could get a sense of patriotism from the popular culture. The movies celebrated democratic values and implicitly reinforced the idea that America was special. TV was like that, too, through the mid-sixties. But now, we’re about to enter the nineties, and some things have changed. Younger parents aren’t sure that an unambivalent appreciation of America is the right thing to teach modern children. And as for those who create the popular culture, well-grounded patriotism is no longer the style. Our spirit is back, but we haven’t reinstitutionalized it. We’ve got to do a better job of getting across that America is freedom—freedom of speech, freedom of religion, freedom of enterprise. And freedom is special and rare. It’s fragile; it needs [protection]. So, we’ve got to teach history based not on what’s in fashion but what’s important—why the Pilgrims came here, who Jimmy Doolittle was, and what those 30 seconds over Tokyo meant. You know, 4 years ago on the 40th anniversary of D-Day, I read a letter from a young woman writing to her late father, who’d fought on Omaha Beach. Her name was Lisa Zanatta Henn, and she said, “We will always remember, we will never forget what the boys of Normandy did.” Well, let’s help her keep her word. If we forget what we did, we won’t know who we are. I’m warning of an eradication of the American memory that could result, ultimately, in an erosion of the American spirit. Let’s start with some basics: more attention to American history and a greater emphasis on civic ritual. And let me offer lesson number one about America: All great change in America begins at the dinner table. So, tomorrow night in the kitchen, I hope the talking begins. And children, if your parents haven’t been teaching you what it means to be an American, let ’em know and nail ’em on it. That would be a very American thing to do.1