Intellect Best Quotes

We should not pretend to understand the world only by the intellect; we apprehend it just as much by feeling. Therefore, the judgment of the intellect is, at best, only the half of truth, and must, if it be honest, also come to an understanding of its inadequacy.

At the center of the Universe is a loving heart that continues to beat and that wants the best for every person. Anything that we can do to help foster the intellect and spirit and emotional growth of our fellow human beings, that is our job. Those of us who have this particular vision must continue against all odds. Life is for service.

[T]he more clamour we make about 'the women's point of view', the more we rub it into people that the women's point of view is different, and frankly I do not think it is -- at least in my job. The line I always want to take is, that there is the 'point of view' of the reasonably enlightened human brain, and that this is the aspect of the matter which I am best fitted to uphold.

White supremacist ideology is based first and foremost on the degradation of black bodies in order to control them. One of the best ways to instill fear in people is to terrorize them. Yet this fear is best sustained by convincing them that their bodies are ugly, their intellect is inherently underdeveloped, their culture is less civilized, and their future warrants less concern than that of other peoples.

Females with ASDs often develop ‘coping mechanisms’ that can cover up the intrinsic difficulties they experience. They may mimic their peers, watch from the sidelines, use their intellect to figure out the best ways to remain undetected, and they will study, practice, and learn appropriate approaches to social situations. Sounds easy enough, but in fact these strategies take a lot of work and can more often than not lead to exhaustion, withdrawal, anxiety, selective mutism, and depression. -Dr. Shana Nichols

Understand: your mind is weaker than your emotions. But you become aware of this weakness only in moments of adversity--precisely the time when you need strength. What best equips you to cope with tthe heat of battle is neither more knowledge nor more intellect. What makes your mind stronger, and more able to control your emotions, is internal discipline and toughness.No one can teach you this skill; you cannot learn it by reading about it. Like any discipline, it can come only through practice, experience, even a little suffering. The first step in building up presence of mind is to see the need for ii -- to want it badly enough to be willing to work for it.

Beginning with a critique of my own limbs, which she said, justly enough, were nothing to write home about, this girl went on to dissect my manners, morals, intellect, general physique, and method of eating asparagus with such acerbity that by the time she had finished the best you could say of Bertram was that, so far as was known, he had never actually committed murder or set fire to an orphan asylum.

The best-remembered teachers are the tough ones, who discipline our intellects for the longest journeys.

To be a truly wise person requires that we recognize those domains best served by our intellect versus those best guided by our emotions.

Thus, when a superior intellect and a psychopathic temperament coalesce...in the same individual, we have the best possible conditions for the kind of effective genius that gets into the biographical dictionaries. Such men do not remain mere critics and understanders with their intellect. Their ideas posses them, they inflict them, for better or worse, upon their companions or their age.

...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]

Much of magic as I understand it in the Western occult tradition is the search for the Self, with a capital S. This is understood as being the Great Work, as being the gold the alchemists sought, as being the Will, the Soul, the thing we have inside us that is behind the intellect, the body, the dreams. The inner dynamo of us, if you like. Now this is the single most important thing that we can ever attain, the knowledge of our own Self. And yet there are a frightening amount of people who seem to have the urge not just to ignore the Self, but actually seem to have the urge to obliterate themselves. This is horrific, but you can almost understand the desire to simply wipe out that awareness, because it’s too much of a responsibility to actually posses such a thing as a soul, such a precious thing. What if you break it? What if you lose it? Mightn’t it be best to anesthetize it, to deaden it, to destroy it, to not have to live with the pain of struggling towards it and trying to keep it pure? I think that the way that people immerse themselves in alcohol, in drugs, in television, in any of the addictions that our culture throws up, can be seen as a deliberate attempt to destroy any connection between themselves and the responsibility of accepting and owning a higher Self and then having to maintain it.

They were quiet for a while, eating, then Oromis asked, "Can you tell me, What is the most important mental tool a person can possess?" It was a serious question, and Eragon considered it for a reasonable span before he ventured to say, "Determination." Oromis tore the loaf in half with his long white fingers. "I can understand why you arrived at that conclusion-determination has served you well in your adventures-but no. I meant the tool most necessary to choose the best course of action in any given situation. Determination is as common among men who are dull and foolish as it is among those who are brilliant intellects. So, no, determination cannot be what we're looking for.

He was a thundering paradox of a man, noble and ignoble, inspiring and outrageous, arrogant and shy, the best of me and the worst of men, the most protean, most ridiculous, and most sublime. No more baffling, exasperating soldier ever wore a uniform. Flamboyant, imperious, and apocalyptic, he carried the plumage of a flamingo, could not acknowledge errors, and tried to cover up his mistakes with sly, childish tricks. Yet he was also endowed with great personal charm, a will of iron, and a soaring intellect. Unquestionably he was the most gifted man-at arms- this nation has produced. -William Manchester on Douglas MacArthur

But we are not here concerned with hopes or fears, only with the truth as far as our reason allows us to discover it. I have given the evidence to the best of my ability; and we must acknowledge , as it seems to me, that man with all his noble qualities, with sympathy which feels for the most debased, with benevolence which extends not only to other men but to the humblest living creature, with his godlike intellect which has penetrated into the movements and constitution of the solar system - with all these exalted powers - Man still bears in his bodily frame the indelible stamp of his lowly origin.

All reality is a game. Physics at its most fundamental, the very fabric of our universe, results directly from the interaction of certain fairly simple rules, and chance; the same description may be applied to the best, most elefant and both intellectually and aesthetically satisfying games. By being unknowable, by resulting from events which, at the sub-atomic level, cannot be fully predicted, the future remains makkeable, and retains the possibility of change, the hope of coming to prevail; victory, to use an unfashionable word. In this, the future is a game; time is one of the rules. Generally, all the best mechanistic games - those which can be played in any sense "perfectly", such as a grid, Prallian scope, 'nkraytle, chess, Farnic dimensions - can be traced to civilisations lacking a realistic view of the universe (let alone the reality). They are also, I might add, invariably pre-machine-sentience societies. The very first-rank games acknowledge the element of chance, even if they rightly restrict raw luck. To attempt to construct a game on any other lines, no matter how complicated and subtle the rules are, and regardless of the scale and differentiation of the playing volume and the variety of the powers and attibutes of the pieces, is inevitably to schackle oneself to a conspectus which is not merely socially but techno-philosophically lagging several ages behind our own. As a historical exercise it might have some value, As a work of the intellect, it's just a waste of time. If you want to make something old-fashioned, why not build a wooden sailing boat, or a steam engine? They're just as complicated and demanding as a mechanistic game, and you'll keep fit at the same time.

Let's say that the consensus is that our species, being the higher primates, Homo Sapiens, has been on the planet for at least 100,000 years, maybe more. Francis Collins says maybe 100,000. Richard Dawkins thinks maybe a quarter-of-a-million. I'll take 100,000. In order to be a Christian, you have to believe that for 98,000 years, our species suffered and died, most of its children dying in childbirth, most other people having a life expectancy of about 25 years, dying of their teeth. Famine, struggle, bitterness, war, suffering, misery, all of that for 98,000 years. Heaven watches this with complete indifference. And then 2000 years ago, thinks 'That's enough of that. It's time to intervene,' and the best way to do this would be by condemning someone to a human sacrifice somewhere in the less literate parts of the Middle East. Don't lets appeal to the Chinese, for example, where people can read and study evidence and have a civilization. Let's go to the desert and have another revelation there. This is nonsense. It can't be believed by a thinking person. Why am I glad this is the case? To get to the point of the wrongness of Christianity, because I think the teachings of Christianity are immoral. The central one is the most immoral of all, and that is the one of vicarious redemption. You can throw your sins onto somebody else, vulgarly known as scapegoating. In fact, originating as scapegoating in the same area, the same desert. I can pay your debt if I love you. I can serve your term in prison if I love you very much. I can volunteer to do that. I can't take your sins away, because I can't abolish your responsibility, and I shouldn't offer to do so. Your responsibility has to stay with you. There's no vicarious redemption. There very probably, in fact, is no redemption at all. It's just a part of wish-thinking, and I don't think wish-thinking is good for people either. It even manages to pollute the central question, the word I just employed, the most important word of all: the word love, by making love compulsory, by saying you MUST love. You must love your neighbour as yourself, something you can't actually do. You'll always fall short, so you can always be found guilty. By saying you must love someone who you also must fear. That's to say a supreme being, an eternal father, someone of whom you must be afraid, but you must love him, too. If you fail in this duty, you're again a wretched sinner. This is not mentally or morally or intellectually healthy. And that brings me to the final objection - I'll condense it, Dr. Orlafsky - which is, this is a totalitarian system. If there was a God who could do these things and demand these things of us, and he was eternal and unchanging, we'd be living under a dictatorship from which there is no appeal, and one that can never change and one that knows our thoughts and can convict us of thought crime, and condemn us to eternal punishment for actions that we are condemned in advance to be taking. All this in the round, and I could say more, it's an excellent thing that we have absolutely no reason to believe any of it to be true.

Understand: your mind is weaker than your emotions. But you become aware of this weakness only in moments of adversity--precisely the time when you need strength. What best equips you to cope with tthe heat of battle is neither more knowledge nor more intellect. What makes your mind stronger, and more able to control your emotions, is internal discipline and toughness. No one can teach you this skill; you cannot learn it by reading about it. Like any discipline, it can come only through practice, experience, even a little suffering.

Life in accordance with intellect is best and pleasantest, since this, more than anything else, constitutes humanity.

In very truth, a wise imagination, which is the presence of the spirit of God, is the best guide that man or woman can have; for it is not the things we see the most clearly that influence us the most powerfully; undefined, yet vivid visions of something beyond, something which eye has not seen nor ear heard, have far more influence than any logical sequences whereby the same things may be demonstrated to the intellect. It is the nature of the thing, not the clearness of its outline, that determines its operation. We live by faith, and not by sight.

Were these boys in their right minds? Here were two boys with good intellect, one eighteen and one nineteen. They had all the prospects that life could hold out for any of the young; one a graduate of Chicago and another of Ann Arbor; one who had passed his examination for the Harvard Law School and was about to take a trip in Europe,--another who had passed at Ann Arbor, the youngest in his class, with three thousand dollars in the bank. Boys who never knew what it was to want a dollar; boys who could reach any position that was to boys of that kind to reach; boys of distinguished and honorable families, families of wealth and position, with all the world before them. And they gave it all up for nothing, for nothing! They took a little companion of one of them, on a crowded street, and killed him, for nothing, and sacrificed everything that could be of value in human life upon the crazy scheme of a couple of immature lads. Now, your Honor, you have been a boy; I have been a boy. And we have known other boys. The best way to understand somebody else is to put yourself in his place. Is it within the realm of your imagination that a boy who was right, with all the prospects of life before him, who could choose what he wanted, without the slightest reason in the world would lure a young companion to his death, and take his place in the shadow of the gallows? ...No one who has the process of reasoning could doubt that a boy who would do that is not right. How insane they are I care not, whether medically or legally. They did not reason; they could not reason; they committed the most foolish, most unprovoked, most purposeless, most causeless act that any two boys ever committed, and they put themselves where the rope is dangling above their heads.... Why did they kill little Bobby Franks? Not for money, not for spite; not for hate. They killed him as they might kill a spider or a fly, for the experience. They killed him because they were made that way. Because somewhere in the infinite processes that go to the making up of the boy or the man something slipped, and those unfortunate lads sit here hated, despised, outcasts, with the community shouting for their blood. . . . I know, Your Honor, that every atom of life in all this universe is bound up together. I know that a pebble cannot be thrown into the ocean without disturbing every drop of water in the sea. I know that every life is inextricably mixed and woven with every other life. I know that every influence, conscious and unconscious, acts and reacts on every living organism, and that no one can fix the blame. I know that all life is a series of infinite chances, which sometimes result one way and sometimes another. I have not the infinite wisdom that can fathom it, neither has any other human brain

What the best fiction does is make powerful affirmations of familiar truths...the trivial fiction which times filters out is that which either makes wrong affirmations or else makes affirmations in a squeaky little voice. Powerful affirmation comes from strong intellect and strong emotions supported by adequate technique.

Your intuition and your intellect should be working together… making love. That’s how it works best.

One who asks the law to rule, therefore, is held to be asking god and intellect alone to rule, while one who asks man adds the beast. Desire is a thing of this sort; and spiritedness perverts rulers and the best men. Hence law is intellect without appetite.

Humans are born with a susceptibility to that most persistent and debilitating disease of intellect: self-deception. The best of all possible worlds and the worst get their dramatic coloration from it. As nearly as we can determine, there is no natural immunity. Constant alertness is required.

And here will apply an observation made before, that whatever is proper to each is naturally best and pleasantest to him: such then is to Man the life in accordance with pure Intellect (since this Principle is most truly Man), and if so, then it is also the happiest.

Deep-rooted beliefs are one of the many consequences of intellect, and also of ignorance; and telling one from the other is sometimes impossible.

And so the good man ought to be Self-loving: because by doing what is noble he will have advantage himself and will do good to others: but the bad man ought not to be, because he will harm himself and his neighbours by following low and evil passions. In the case of the bad man, what he ought to do and what he does are at variance, but the good man does what he ought to do, because all Intellect chooses what is best for itself and the good man puts himself under the direction of Intellect.

O world, why do you wish to persecute me? How do I offend you, when I intend only to fix beauty in my intellect, & never my intellect fix on beauty? I do not set store by treasures or riches; & therefore it always brings me more joy only to fix riches in my intellect, & never my intellect fix on riches. I do not set store by a lovely face that, vanquished, is civil plunder of the ages, & perfidious wealth has never pleased me, for I deem it best, as one of my truths, to deplete the vanities of this life & never this life to deplete in vanities.

The intellect can only think about or analyze joy, but cannot feel it.

S.T.O.P. = Start To Open Possibilities

That your art, as best it can, also follows Divine Intellect, as the disciple follows the master; So in reality, your art is, as it were, God's grandchild.

Understand: your mind is weaker than your emotions. But you become aware of this weakness only in moments of adversity,precisely the time when you need strength. What best equips you to cope with tthe heat of battle is neither more knowledge nor more intellect. What makes your mind stronger, and more able to control your emotions, is internal discipline and toughness.No one can teach you this skill; you cannot learn it by reading about it. Like any discipline, it can come only through practice, experience, even a little suffering. The first step in building up presence of mind is to see the need for it, to want it badly enough to be willing to work for it.

[T]he best historians...take a thorough knowledge of the evidence of their subject and combine it with a sharp intellect, the warmest understanding of people and the highest imaginative powers.

It is an insult to God to believe in God. For on the one hand it is to suppose that he has perpetrated acts of incalculable cruelty. On the other hand, it is to suppose that he has perversely given his human creatures an instrument—their intellect—which must inevitably lead them, if they are dispassionate and honest, to deny his existence. It is tempting to conclude that if he exists, it is the atheists and agnostics that he loves best, among those with any pretensions to education. For they are the ones who have taken him most seriously.

But greater than all these delights would be the possession of this wondrous library for my own use and pleasure. What more could my bibliophile's soul ask for? Here were marvels without end, treasures beyond knowing. You have seen the worst of me in these confessions. Here, then, let me throw into the opposite side of the balance, what I truly believe is the best of me: my devotion to the mental life, to those divine faculties of intellect and imagination which, when exercised to the utmost, can make gods of us all.

What does she need with architecture?” “The same thing my mother needed with eight languages,” I replied boldly. “She commanded the best diplomats in the world, but she refused to leave anything to someone else that she could do better herself.

If the multiverse turns out to be the best explanation of the fundamental physical constants, it would not be the first time we have been flabbergasted by worlds beyond our noses. Our ancestors had to swallow the discovery of the Western Hemisphere, eight other planets, a hundred billion stars in our galaxy (many with planets), and a hundred billion galaxies in the observable universe. If reason contradicts intuition once again, so much the worse for intuition. Another advocate of the multiverse, Brian Greene, reminds us: “From a quaint, small, earth-centered universe to one filled with billions of galaxies, the journey has been both thrilling and humbling. We’ve been compelled to relinquish sacred belief in our own centrality, but with such cosmic demotion we’ve demonstrated the capacity of the human intellect to reach far beyond the confines of ordinary experience to reveal extraordinary truth.

She waited for a man who would marvel her with his intellect, wit and physique, all at the same time. Someone who would beguile her, unnerve her, possess her, and claim her and then make her jealous with deceit and accusations. Someone who wouldn’t bore her after a few hours of company. Someone who wouldn’t be distracted by someone younger than her - even at that age, she had her insecurities........ She waited for a man who would be worth a chase and a challenge, who would beguile her and ravage her, and be true to her. She was no fool. She knew the limitations of affectation and ceremonial overtures between husband and wife. She knew the limits of compatibility, being put off by a few of her suitors instantly. She knew that love was not a guarantee to lifetime of happiness. She knew the importance of money and it’s effect on men. She knew the value of having the best in jewelry, clothes and company, for a person was judged accordingly, and if one wished to be a success, one had to look the part. And that required continuity of resources, not affection. But still she waited. She waited for a man who would surprise her beyond her expectations. She waited for a man who would be magical. She waited for a man who would never come.

Judging the intellect of others where comprehension is lacking, is like a mutt judging the groom of Best in Show.

Intellect helps us to see the best means and manner of doing the right thing,

Cats have the curiosity of a genius, while dogs have the intellect of a sack of manure covered in hair and mulch made from bark (so loud). Actually, that assessment isn’t quite fair. Sacks of manure are smarter than dogs, and make better best friends (I should know, because I’ve lost three best friends to landscaping incidents in the last year alone, which left me alone).

Artists and artisans both demonstrate with perfect clarity that a person is least able to appropriate for himself those things which are most peculiarly his. His works leave him as birds do the best in which they were hatched. In this respect an architect's fate is the strangest of all. How often he employs his whole intellect and warmth of feeling in the creation of rooms from which he must exclude himself. Royal halls owe their splendor to him, and he may not share in the enjoyment of their finest effects. In temples he draws the line between himself and the holy of holies; the steps he built to ceremonies that lift up the heady, he may no longer climb; just as the goldsmith worships only from afar the monstrance which he wrought in the fire and set with jewels. With the keys of the palace the architect hands over all it's comforts to the wealthy man, and has not the least part in them. Surely in this way art must little by little grow away from the artist, if the work, like a child provided for, no longer teaches back to touch its father.

The appearance of the mountain changes, according to when in the day you beheld it and which side you approached it from. Our intellect is thus limited, so it is best not to judge others, for they may also be gazing upon the same mountain but simply viewing it from a different angle - Huja

Oromis - What is the most important mental tool a person can possess? Eragon - Detrrmination. Oromis - [...] no. I meant the tool most necessary to choose the best course of action in any given situation. Determination is as common among men who are dull and foolish as it is among those who are brilliant intellects [...] Eragon - Wisdom, wisdom is the most important for a person to possess. Oromis- A fair guess, but, again, no. the answer is logic. Or, to put it another way, the ability to reason analytically.Applied properly it can overcome any lack of wisdom, which one only gains through age and experience. Eragon - yes but isn't having a good heart more important than logic. pure logic can lead you to conclusions that are ethically wrong, whereas if you are moral and righteous, that will ensure you don't act shamefully. Oromis - you confuse the issue. All I wanted to know isq what is the most useful 'tool'ma person can have [...] I agree that it is important to be of a virtous nature, but I would also conted that if you had to choose between giving a man a noble disposition or teaching him to think clearly, you'd do better to teach him to think clearly. Too many problems in this world are caused by men with noble dispositions and clouded minds.

I am a scientist, and as such I am proud to say that being stupid at times is a very human thing. Be proud to be stupid, be proud to be fool. Being a fool is a billion times better than being blinded by the illusion of intellect. I admit I am a fool, but at the very least, with each passing day I do my best to get lesser fool.

My best friend came to visit from far away. She took two planes and a train to get to Brooklyn. We met at a bar near my apartment and drank in a hurry as the babysitter's meter ticked. In the past, we'd talked about books and other people, but now we talked only of our respective babies, hers sweet-faced and docile, mine at war with the world. We applied our muzzy intellects to a theory of light. That all are born radiating light but that this light diminished slowly (if one was lucky) or abruptly (if one was not). The most charismatic people—the poets, the mystics, the explorers—were that way because they had somehow managed to keep a bit of this light that was meant to have dimmed. But the shocking thing, the unbearable thing it seemed, was that the natural order was for this light to vanish. It hung on sometimes through the twenties, a glint here or there in the thirties, and then almost always the eyes went dark.

He is a type of our best — our rarest. Electrical, I was going to say, beyond anyone, perhaps, ever was: charged, surcharged. Not a founder of new philosophies — not of that build. But a towering magnetic presence, filling the air about with light, warmth, inspiration. A great intellect, penetrating, in ways (on his field) the best of our time — to be long kept, cherished, passed on... It should not be surprising that I am drawn to Ingersoll, for he is 'Leaves of Grass.' He lives, embodies, the individuality I preach. 'Leaves of Grass' utters individuality, the most extreme, uncompromising. I see in Bob the noblest specimen —American-flavored—pure out of the soil, spreading, giving, demanding light. {Whitman's thought on his good friend, the great Robert Ingersoll}

We seemed about to enter an Olympian age in this country, brains and intellect harnessed to great force, the better to define a common good... It seems long ago now, that excitement which swept through the country, or at least the intellectual reaches of it, that feeling that America was going to change, that the government had been handed down from the tired, flabby chamber-of-commerce mentality of the Eisenhower years to the best and brightest of a generation.

Any time someone gives you drugs, the purpose is to subdue. Always. Whether it is from a dealer, a friend, your mother/brother/sister/son, or your government--especially your government--the intention is to subdue, and always to feed another motive. Why? Because in getting high, your power and your intellect are blunted. Can the motive ever be in your best interests? Governments notoriously use sex, drink, and drugs to subdue their people. Notoriously. And we're falling for it.

The year is now 1774. Poseurs or not, it is time to grow up. It is time to enter the public realm, the world of public acts and public attitudes. Everything that happens now will happen in the light of history. It is not a midday luminary, but a corpse-candle to the intellect; at best, it is a secondhand lunar light, error-breeding, sand-blind and parched. Camille Desmoulins, 1793: “They think that gaining freedom is like growing up: you have to suffer.” Maximilien Robespierre, 1793: “History is fiction.

We are always in these days endeavoring to separate intellect and manual labor; we want one man to be always thinking, and another to be always working, and we call one a gentleman, and the other an operative; whereas the workman ought often to be thinking, and the thinker often to be working, and both should be gentlemen in the best sense.

His principle can be quite simply stated: he refuses to die while he is still alive. He seeks to remind himself, by every electric shock to the intellect, that he is still a man alive, walking on two legs about the world. For this reason he fires bullets at his best friends; for this reason he arranges ladders and collapsible chimneys to steal his own property; for this reason he goes plodding around a whole planet to get back to his own home; and for this reason he has been in the habit of taking the woman whom he loved with a permanent loyalty, and leaving her about (so to speak) at schools, boarding-houses, and places of business, so that he might recover her again and again with a raid and a romantic elopement. He seriously sought by a perpetual recapture of his bride to keep alive the sense of her perpetual value, and the perils that should be run for her sake.

Intellect, at its best, can make you agnostic. Being theist or atheist is still a matter of choice.

The mind is incapable of refusing to be used as best as it is capable of being used.

Nobody is at his best in the matter of explanations if a lady whom he knows to be possessed of a firm belief in the incurable weakness of his intellect is looking fixedly at him during the recital.

When a superior intellect and a psychopathic temperament coalesce … in the same individual, we have the best possible condition for the kind of effective genius that gets into the biographical dictionaries.

I think that you could have used your vast intellect far more usefully by serving mankind instead of stealing it. -Mycroft "Where's the fun in that? Goodness is weakness, pleasantness is poisonous, serenity is mediocrity and kindness is for losers. The best reason for committing Loathsome and detestable acts - and let's face it, I am considered something of an expert in this field - is purely for their own sake. Monetary gain is all very well, but it dilutes the taste of wickedness to a lower level that is obtainable by almost anyone with an overdeveloped sense of avarice. True and baseless evil is as rare as the purest good." -Acheron

The European, on the other hand, can blow up mountains, and the World War has given us a bitter foretaste of what he is capable of when free rein is given to an intellect that has grown estranged from human nature. As a European, I cannot wish the European more “control” and more power over the nature within and around us. Indeed, I must confess to my shame that I owe my best insights (and there are some quite good ones among them) to

Joy is the best companion, virtue is the noblest acquaintance, wisdom is cleverest friend, and love is the kindest soulmate. Humility is the best companion, gratitude is the noblest acquaintance, intelligence is cleverest friend, and patience is the kindest soulmate. Laughter is the best companion, contentment is the noblest acquaintance, silence is cleverest friend, and goodness is the kindest soulmate. Tolerance is the best companion, equality is the noblest acquaintance, discernment is cleverest friend, and compassion is the kindest soulmate. Freedom is the best companion, harmony is the noblest acquaintance, prudence is cleverest friend, and peace is the kindest soulmate. Truth is the best companion, discipline is the noblest acquaintance, intellect is cleverest friend, and honor is the kindest soulmate. Knowledge is the best companion, understanding is the noblest acquaintance, intuition is cleverest friend, and reason is the kindest soulmate. Faith is the best companion, expectation is the noblest acquaintance, caution is cleverest friend, and God is the kindest soulmate.

That God can be known by the soul in tender personal experience while remaining infinitely aloof from the curious eyes of reason constitutes a paradox best described as: Darkness to the intellect But sunshine to the heart Frederick W. Faber

The history of mankind would be far too stupid a thing if it had not had the intellect [Geist] of the powerless injected into it: — let us take the best example straight away. Nothing that has been done on earth against ‘the noble’, ‘the mighty’, ‘the masters’ and ‘the rulers’, is worth mentioning compared with what the Jews have done against them: the Jews, that priestly people, which in the last resort was able to gain satisfaction from its enemies and conquerors only through a radical revaluation of their values, that is, through an act of the most deliberate revenge. Only this was fitting for a priestly people with the most entrenched priestly vengefulness. It was the Jews who, rejecting the aristocratic value equation (good = noble = powerful = beautiful = happy = blessed) ventured, with awe-inspiring consistency, to bring about a reversal and held it in the teeth of the most unfathomable hatred (the hatred of the powerless), saying: ‘Only those who suffer are good, only the poor, the powerless, the lowly are good; the suffering, the deprived, the sick, the ugly, are the only pious people, the only ones saved, salvation is for them alone, whereas you rich, the noble and powerful, you are eternally wicked, cruel, lustful, insatiate, godless, you will also be eternally wretched, cursed and damned!’ . . . the slaves’ revolt in morality begins with the Jews: a revolt which has two thousand years of history behind it and which has only been lost sight of because — it was victorious . . .

While a good story must give me a role, and must extend beyond my horizons, it need not be true. A story can be pure fiction, and yet provide me with an identity and make me feel that my life has meaning. Indeed, to the best of our scientific understanding, none of the thousands of stories that different cultures, religions and tribes have invented throughout history is true. They are all just human inventions. If you ask for the true meaning of life and get a story in reply, know that this is the wrong answer. The exact details don’t really matter. Any story is wrong, simply for being a story. The universe just does not work like a story. So why do people believe in these fictions? One reason is that their personal identity is built on the story. People are taught to believe in the story from early childhood. They hear it from their parents, their teachers, their neighbours and the general culture long before they develop the intellectual and emotional independence necessary to question and verify such stories. By the time their intellect matures, they are so heavily invested in the story, that they are far more likely to use their intellect to rationalise the story than to doubt it. Most people who go on identity quests are like children going treasure hunting. They find only what their parents have hidden for them in advance. Second, not only our personal identities but also our collective institutions are built on the story. Consequently, it is extremely frightening to doubt the story. In many societies, anyone who tries to do so is ostracised or persecuted. Even if not, it takes strong nerves to question the very fabric of society. For if indeed the story is false, then the entire world as we know it makes no sense. State laws, social norms, economic institutions – they might all collapse.

Roosevelt's productivity resulted from how he chose to spend his time. He read frequently due to his belief that efficiency did not come from packing in scheduled activities down to every last minute of the day. Rather, it was through the regular feeding of his intellect. Even during the height of a presidential campaign, he packed in nearly four hours of reading a day. He enjoyed works of fiction, science, political philosophy, and history. One can imagine a nervous political aide bursting in his study, telling Roosevelt to put down his copy of Cicero because he was scheduled to begin the day's fourth speech in only two minutes. Researcher Robert Talbert notes that a second explanation for Roosevelt's productivity was his method of splitting up his schedule. His reading times were broken up into 45 minute-increments, divided between three half-hour time slots and three one-hour time slots. There is no way that Roosevelt could have known this, but such a segmented approach to reading is the best way for the brain to retain information. A 2008 study from the University of Illinois found that the brain's attentional resources drop after a long period of focusing on a single activity. Even brief diversions can significantly increase one's ability to focus on a task for a long period of time.

Among this bewildering multiplicity of ideals which shall we choose? The answer is that we shall choose none. For it is clear that each one of these contradictory ideals is the fruit of particular social circumstances. To some extent, of course, this is true of every thought and aspiration that has ever been formulated. Some thoughts and aspirations, however, are manifestly less dependent on particular social circumstances than others. And here a significant fact emerges: all the ideals of human behaviour formulated by those who have been most successful in freeing themselves from the prejudices of their time and place are singularly alike. Liberation from prevailing conventions of thought, feeling and behaviour is accomplished most effectively by the practice of disinterested virtues and through direct insight into the real nature of ultimate reality. (Such insight is a gift, inherent in the individual; but, though inherent, it cannot manifest itself completely except where certain conditions are fulfilled. The principal pre-condition of insight is, precisely, the practice of disinterested virtues.) To some extent critical intellect is also a liberating force. But the way in which intellect is used depends upon the will. Where the will is not disinterested, the intellect tends to be used (outside the non-human fields of technology, science or pure mathematics) merely as an instrument for the rationalization of passion and prejudice, the justification of self-interest. That is why so few even of die acutest philosophers have succeeded in liberating themselves completely from the narrow prison of their age and country. It is seldom indeed that they achieve as much freedom as the mystics and the founders of religion. The most nearly free men have always been those who combined virtue with insight. Now, among these freest of human beings there has been, for the last eighty or ninety generations, substantial agreement in regard to the ideal individual. The enslaved have held up for admiration now this model of a man, now that; but at all times and in all places, the free have spoken with only one voice. It is difficult to find a single word that will adequately describe the ideal man of the free philosophers, the mystics, the founders of religions. 'Non-attached* is perhaps the best. The ideal man is the non-attached man. Non-attached to his bodily sensations and lusts. Non-attached to his craving for power and possessions. Non-attached to the objects of these various desires. Non-attached to his anger and hatred; non-attached to his exclusive loves. Non-attached to wealth, fame, social position. Non-attached even to science, art, speculation, philanthropy. Yes, non-attached even to these. For, like patriotism, in Nurse Cavel's phrase, 'they are not enough, Non-attachment to self and to what are called 'the things of this world' has always been associated in the teachings of the philosophers and the founders of religions with attachment to an ultimate reality greater and more significant than the self. Greater and more significant than even the best things that this world has to offer. Of the nature of this ultimate reality I shall speak in the last chapters of this book. All that I need do in this place is to point out that the ethic of non-attachment has always been correlated with cosmologies that affirm the existence of a spiritual reality underlying the phenomenal world and imparting to it whatever value or significance it possesses.

Productivity, put simply, is the name we give our attempts to figure out the best uses of our energy, intellect, and time as we try to seize the most meaningful rewards with the least wasted effort. It’s a process of learning how to succeed with less stress and struggle. It

Emotional position is part of it, but as an individual you are not your emotions, neither are you your intellect. These are things that you have . They're not things that you are . Therefore you have to start to become aware of the different requirements that human beings have, the different areas that they like to be satisfied in. Which means becoming aware of yourself. I mean, as a writer you're gonna have to understand pretty much the whole universe. But the best place to start is by understanding the inner universe. The entire universe – for one thing – only exists in your perceptions. That's all you're gonna see of it. To all practical intents and purposes this is purely some kind of lightshow that's being put on in the kind of neurons in our brain. The whole of reality. So. To understand the universe there's worse advice than that which was carved above the shrine of the Delphi oracle. Where it just said: “Know thyself”. Understand yourself. Know thyself is a magical goal, but like I say to me there is very little difference between magic and creative art in any sense – the laws of one apply perfectly well to the other.

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

Let us spend one day as deliberately as Nature, and not be thrown off the track by every nutshell and mosquito's wing that falls on the rails. Let us rise early and fast, or break fast, gently and without perturbation; let company come and let company go, let the bells ring and the children cry, -- determined to make a day of it. Why should we knock under and go with the stream? Let us not be upset and overwhelmed in that terrible rapid and whirlpool called a dinner, situated in the meridian shallows. Weather this danger and you are safe, for the rest of the way is down hill. With unrelaxed nerves, with morning vigor, sail by it, looking another way, tied to the mast like Ulysses. If the engine whistles, let it whistle till it is hoarse for its pains. If the bell rings, why should we run? We will consider what kind of music they are like. Let us settle ourselves, and work and wedge our feet downward through the mud and slush of opinion, and prejudice, and tradition, and delusion, and appearance, that alluvion which covers the globe, through Paris and London, through New York and Boston and Concord, through church and state, through poetry and philosophy and religion, till we come to a hard bottom and rocks in place, which we can call reality, and say, This is, and no mistake; and then begin, having a point d'appui, below freshet and frost and fire, a place where you might found a wall or a state, or set a lamp-post safely, or perhaps a gauge, not a Nilometer, but a Realometer, that future ages might know how deep a freshet of shams and appearances had gathered from time to time. If you stand right fronting and face to face to a fact, you will see the sun glimmer on both its surfaces, as if it were a cimeter, and feel its sweet edge dividing you through the heart and marrow, and so you will happily conclude your mortal career. Be it life or death, we crave only reality. If we are really dying, let us hear the rattle in our throats and feel cold in the extremities; if we are alive, let us go about our business. Time is but the stream I go a-fishing in. I drink at it; but while I drink I see the sandy bottom and detect how shallow it is. Its thin current slides away, but eternity remains. I would drink deeper; fish in the sky, whose bottom is pebbly with stars. I cannot count one. I know not the first letter of the alphabet. I have always been regretting that I was not as wise as the day I was born. The intellect is a cleaver; it discerns and rifts its way into the secret of things. I do not wish to be any more busy with my hands than is necessary. My head is hands and feet. I feel all my best faculties concentrated in it. My instinct tells me that my head is an organ for burrowing, as some creatures use their snout and fore-paws, and with it I would mine and burrow my way through these hills. I think that the richest vein is somewhere hereabouts; so by the divining rod and thin rising vapors I judge; and here I will begin to mine.

Men have no right to complain that they are naturally feeble and short-lived, or that it is chance and not merit that decides their destiny. . . . What guides and controls human life is man's soul. . . . If men pursued good things with the same ardour with which they seek what is unedifying and unprofitable--often, indeed, actually dangerous and pernicious--they would control events instead of being controlled by them, and would rise to such heights of greatness and glory that their mortality would put on immortality. As man consists of body and soul, all our possessions and pursuits partake of the nature of one or the other. Thus personal beauty and great wealth, bodily strength, and all similar things, soon pass away; the noble achievements of the intellect are immortal like the soul itself. Physical advantages, and the material gifts of fortune, begin and end; all that comes into existence, perishes; all that grows, must one day decay. But the soul, incorruptible and eternal, is the ruler of mankind; it guides and controls everything, subject itself to no control. Wherefore we can but marvel the more at the unnatural conduct of those who abandon themselves to bodily pleasures and pass their time in riotous living and idleness, neglecting their intelligence--the best and noblest element in man's nature--and letting it become dull through lack of effort; and that, too, when the mind is capable of so many different accomplishments that can win the highest distinction.

But what if, all along, these well-meaning efforts at closing the achievement gap have been opening the door to racist ideas? What if different environments lead to different kinds of achievement rather than different levels of achievement? What if the intellect of a low-testing Black child in a poor Black school is different from—and not inferior to—the intellect of a high-testing White child in a rich White school? What if we measured intelligence by how knowledgeable individuals are about their own environments? What if we measured intellect by an individual’s desire to know? What if we realized the best way to ensure an effective educational system is not by standardizing our curricula and tests but by standardizing the opportunities available to all students?

Grant later boasted, with some justice, that Hamilton Fish was the best secretary of state in fifty years. While historians have tended to mock Grant’s cabinet as a bunch of mediocrities—and Borie certainly qualified as such—it was actually weighted with former congressmen, senators, governors, and judges. It had figures of real distinction (Fish), Radical Republicans (Boutwell, Creswell), men of exceptional intellect (Hoar),

I must not hesitate to acknowledge where Europe is great, for great she is without doubt. We cannot help loving her with all our heart, and paying her the best homage of our admiration,—the Europe who, in her literature and art, pours out an inexhaustible cascade of beauty and truth fertilizing all countries and all time; the Europe who, with a mind which is titanic in its untiring power, is sweeping the height and the depth of the universe, winning her homage of knowledge from the infinitely great and the infinitely small, applying all the resources of her great intellect and heart in healing the sick and alleviating those miseries of man which up till now we were contented to accept in a spirit of hopeless resignation; the Europe who is making the earth yield more fruit than seemed possible, coaxing and compelling the great forces of nature into man's service. Such true greatness must have its motive power in spiritual strength.

Christianity, then, was in one sense the stone these builders of the American nation rejected, except for Benjamin Rush and Charles Carroll. Yet the other Founding Fathers, even as modern men, still held fast to much that was good from the Judaeo-Christian tradition. Jefferson's enthusiasm for the defense of reason, natural law, and the principle of subsidiarity is worthy of the best Christian thinkers. And there could be no better advice (properly understood) for any age than Franklin's "imitation of Jesus and Socrates, " for man needs humbly to live both the life of the spirit and the intellect. But it was the most unlikely of all of them, the Caesarist Alexander Hamilton, who, laying down his life for an enemy, proved that the lives and thought of the Founding Fathers - even in the heady days of the American revolution - could be completely transformed. Obedient to Christ's command of absolute love, Hamilton died very much in the manner of those other and greater figures of destiny, those who build the futures of two worlds, the only true revolutionaries - the saints.

Aristotle, we are invariably told, was "antiquity's most brilliant intellect," and the explanation of this weird assertion, I believe, is best summarized in Anatole France's words: The books that everybody admires are the books that nobody reads. But on taking the trouble to delve in Aristotle's writings, a somewhat different picture emerges. His ignorance of mathematics and physics, compared to the Greeks of his time, far surpasses the ignorance exhibited by this tireless and tiresome writer in the many subjects that he felt himself called upon to discuss.

402Emotional position is part of it, but as an individual you are not your emotions, neither are you your intellect. These are things that you have . They're not things that you are . Therefore you have to start to become aware of the different requirements that human beings have, the different areas that they like to be satisfied in. Which means becoming aware of yourself. I mean, as a writer you're gonna have to understand pretty much the whole universe. But the best place to start is by understanding the inner universe. The entire universe – for one thing – only exists in your perceptions. That's all you're gonna see of it. To all practical intents and purposes this is purely some kind of lightshow that's being put on in the kind of neurons in our brain. The whole of reality. So. To understand the universe there's worse advice than that which was carved above the shrine of the Delphi oracle. Where it just said: “Know thyself”. Understand yourself. Know thyself is a magical goal, but like I say to me there is very little difference between magic and creative art in any sense – the laws of one apply perfectly well to the other.

I would here observe that very much of what is rejected as evidence by a court, is the best of evidence to the intellect. For the court, guiding itself by the general principles of evidence- the recognized and booked principles- is averse from swerving at particular instances. And this steadfast adherence to principle, with rigorous disregard of the conflicting exception, is a sure mode of attaining the maximum of attainable truth, in any long sequence of time. The practice, in mass, is therefore philosophical; but it is not the less certain that it engenders vast individual error ("A theory based on the qualities of an object, will prevent its being unfolded according to its objects; and he who arranges topics in reference to their causes, will cease to value them according to their results. Thus the jurisprudence of every nation will show that, when law becomes a science and a system, it ceases to be justice. The errors into which a blind devotion to principles of classification has led the common law, will be seen by observing how often the legislature has been obliged to come forward to restore the equity its scheme had lost."- Landor.)

That is how the world’s energy is wasted. In complete irrationality! Complete futility! For the Great Wall—and it is gigantic, a wall-fortress, stretching for thousands of kilometers through uninhabited mountains and wilderness, an object of pride and, as I have mentioned, one of the wonders of the world—is also proof of a kind of human weakness, of an aberration, of a horrifying mistake; it is evidence of a historical inability of people in this part of the planet to communicate, to confer and jointly determine how best to deploy enormous reserves of human energy and intellect.

A human being, in order to function fully and effectively in this world, needs to develop in himself all four of these tools of maturity: 1) physical energy and bodily self-control; 2) emotional calmness and expansive feeling; 3) dynamic, persistent will power; and 4) a clear-sighted, practical intellect. Remove any one of these aspects from the equation and the equation itself becomes distorted. Each aspect depends for its perfection on the other three....These tools are best developed in sequence: bodily awareness first, then sensitivity of feeling, then will power, and last of all, intellect.

They try to make meaning of actual life, even if an awful lot has yet to be figured out. They grapple and reflect with seriousness and humor. They philosophize and confess with intellect and emotion. They recollect and reimagine private and public history with a combination of clarity and conjecture. They venture into what happened and why with a complicated collision of documented proof and impossible-to-pin-down remembrances. And they follow the answers to the questions that arise in the course of writing about what happened wherever they go. The essay’s engine is curiosity; its territory is the open road.

Modern man is determined to believe; that he has demonstrated by the very strength with which he has clutched at absurdities, at fleeting phantasms of the mind. ·Yet he is a rational being who must be brought to salvation in a rational manner. If it is to be equal to the task, theology must no longer be a second class subject in the curriculum. Rather must theology as the prince of sciences attract not only the beSt heans, but the best minds too, the purest intellects-those which find no satisfaction in the discipline of the individual sciences nor even in philosophy, but which are commensurate with the totality of things, with. the universe.

With his uncanny lame instinct for publicity, he had become in four or five years one of the best known of the young `intellectuals'. Where the intellect came in, Connie did not quite see. Clifford was really clever at that slightly humorous analysis of people and motives which leaves everything in bits at the end. But it was rather like puppies tearing the sofa cushions to bits; except that it was not young and playful, but curiously old, and rather obstinately conceited. It was weird and it was nothing. This was the feeling that echoed and re-echoed at the bottom of Connie's soul: it was all flag, a wonderful display of nothingness; At the same time a display. A display! a display! a display!

We should expect artists to be more sensitive and more open to abstract thoughts and ideas. If they are more open, they should be capable of tapping into the mystical static that is bouncing around the collective ether. True inspiration is a mystery, and any artist can describe how getting lost in this zone can create a sort of timeless trance where things just flow magically. An artist’s best work comes from a mindless place, unhindered by logic and intellect. This could be the concert violinist standing on stage, or the illustrator hunched over in the corner with a sketchbook. Although it almost always falls short, the Hollywood machine is continually trying to come up with the next UFO-themed product. But where do these ideas come from?

Meritocratic elites find it difficult to imagine a community, even a community of the intellect, that reaches into both the past and the future and is constituted by an awareness of intergenerational obligation. The "zones" and "networks" admired by Reich bear little resemblance to communities in any traditional sense of the term. Populated by transients, they lack the continuity that derives from a sense of place and from standards of conduct self-consciously cultivated and handed down from generation to generation. The "community" of the best and brightest is a community of contemporaries, in the double sense that its members think of themselves as agelessly youthful and that the mark of this youthfulness is precisely their ability to stay on top of the latest trends.

Of Bergson's theory that intellect is a purely practical faculty developed in the struggle for survival, and not a source of true beliefs, we may say, first, that it is only through intellect that we know of the struggle for survival and of the biological ancestry of man: if the intellect is misleading, the whole of this merely inferred history is presumably untrue. If, on the other hand, we agree with M. Bergson in thinking that evolution took place as Darwin believed, then it is not only intellect, but all our faculties, that have been developed under the stress of practical utility. Intuition is seen at its best where it is directly useful—for example, in regard to other people's characters and dispositions. Bergson apparently holds that capacity for this kind of knowledge is less explicable by the struggle for existence than, for example, capacity for pure mathematics. Yet

Here, where an immense country lies about me, over which the winds pass coming from the seas, here I feel that no human being anywhere can answer for you those questions and feelings that deep within them have a life of their own; for even the best err in words when they are meant to mean most delicate and almost inexpressible things. But I believe nevertheless that you will not have to remain without a solution if you will hold to objects that are similar to those from which my eyes now draw refreshment. If you will cling to Nature, to the simple in Nature, to the little things that hardly anyone sees, and that can so unexpectedly become big and beyond measuring; if you have this love of inconsiderable things and seek quite simply, as one who serves, to win the confidence of what seems poor: then everything will become easier, more coherent and somehow more conciliatory for you, not in your intellect, perhaps, which lags marveling behind, but in your inmost consciousness, waking and cognizance. You are so young, so before all beginning, and I want to beg you, as much as I can, dear sir, to be patient toward all that is unsolved in your heart and to try to love the questions themselves like locked rooms and like books that are written in a very foreign tongue. Do not now seek the answers, which cannot be given you because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps you will then gradually, without noticing it, live along some distant day into the answer. Perhaps you do carry within yourself the possibility of shaping and forming as a particularly happy and pure way of living; train yourself to it—but take whatever comes with great trust, and if only it comes out of your own will, out of some need of your inmost being, take it upon yourself and hate nothing.

In terms of literary history, the publication of Lyrical Ballads in 1798 is seen as a landmark. The volume contains many of the best-known Romantic poems. The second edition in 1800 contained a Preface in which Wordsworth discusses the theories of poetry which were to be so influential on many of his and Coleridge's contemporaries. The Preface represents a poetic manifesto which is very much in the spirit of the age. The movement towards greater freedom and democracy in political and social affairs is paralleled by poetry which sought to overturn the existing regime and establish a new, more 'democratic' poetic order. To do this, the writers used 'the real language of men' (Preface to Lyrical Ballads) and even, in the case of Byron and Shelley, got directly involved in political activities themselves. The Romantic age in literature is often contrasted with the Classical or Augustan age which preceded it. The comparison is valuable, for it is not simply two different attitudes to literature which are being compared but two different ways of seeing and experiencing life. The Classical or Augustan age of the early and mid-eighteenth century stressed the importance of reason and order. Strong feelings and flights of the imagination had to be controlled (although they were obviously found widely, especially in poetry). The swift improvements in medicine, economics, science and engineering, together with rapid developments in both agricultural and industrial technology, suggested human progress on a grand scale. At the centre of these advances towards a perfect society was mankind, and it must have seemed that everything was within man's grasp if his baser, bestial instincts could be controlled. The Classical temperament trusts reason, intellect, and the head. The Romantic temperament prefers feelings, intuition, and the heart.

Time is but the stream I go a-fishing in. I drink at it; but while I drink I see the sandy bottom and detect how shallow it is. Its thin current slides away, but eternity remains. I would drink deeper; fish in the sky, whose bottom is pebbly with stars. I cannot count one. I know not the first letter of the alphabet. I have always been regretting that I was not as wise as the day I was born. The intellect is a cleaver; it discerns and rifts its way into the secret of things. I do not wish to be any more busy with my hands than is necessary. My head is hands and feet. I feel all my best faculties concentrated in it. My instinct tells me that my head is an organ for burrowing, as some creatures use their snout and fore-paws, and with it I would mine and burrow my way through these hills. I think that the richest vein is somewhere hereabouts; so by the divining-rod and thin rising vapors I judge; and here I will begin to mine.

The important parts of my story, I was realizing, lay less in the surface value of my accomplishments and more in what undergirded them—the many small ways I’d been buttressed over the years, and the people who’d helped build my confidence over time. I remembered them all, every person who’d ever waved me forward, doing his or her best to inoculate me against the slights and indignities I was certain to encounter in the places I was headed—all those environments built primarily for and by people who were neither black nor female. I thought of my great-aunt Robbie and her exacting piano standards, how she’d taught me to lift my chin and play my heart out on a baby grand even if all I’d ever known was an upright with broken keys. I thought of my father, who showed me how to box and throw a football, same as Craig. There were Mr. Martinez and Mr. Bennett, my teachers at Bryn Mawr, who never dismissed my opinions. There was my mom, my staunchest support, whose vigilance had saved me from languishing in a dreary second-grade classroom. At Princeton, I’d had Czerny Brasuell, who encouraged me and fed my intellect in new ways. And as a young professional, I’d had, among others, Susan Sher and Valerie Jarrett—still good friends and colleagues many years later—who showed me what it looked like to be a working mother and consistently opened doors for me, certain I had something to offer. These were people who mostly didn’t know one another and would never have occasion to meet, many of whom I’d fallen out of touch with myself. But for me, they formed a meaningful constellation. These were my boosters, my believers, my own personal gospel choir, singing, Yes, kid, you got this! all the way through. I’d never forgotten it. I’d tried, even as a junior lawyer, to pay it forward, encouraging curiosity when I saw it, drawing younger people into important conversations.

Rotten, rotten old world,' broke out Eleanor suddenly, 'and the wretchedest thing of all is me--oh, why am I a girl? Why am I not a stupid--? Look at you; you're stupider than I am, not much, but some, and you can lope about and get bored and then lope somewhere else, and you can play around with girls without being involved in meshes of sentiment and you can do anything and be justified--and here am I with the brains to do everything, yet tied to the sinking ship of future matrimony. If I were born a hundred years from now, well and good, but now what's in store for me--I have to marry, that goes without saying. Who? I'm too bright for most men, and yet I have to descend to their level and let them patronize my intellect in order to get their attention. every year that I don't marry I've got less chance for a first class man. At the best I can have my choice from one or two cities and, of course, I have to marry into a dinner-coat.

Only under a polity in which all citizens enjoy equal rights—corresponding to the liberal ideal, which has nowhere ever been fully achieved—can there be political parties consisting of associations of persons who want to see their ideas on legislation and administration put into effect. For there can very well be differences of opinion concerning the best way to achieve the liberal aim of assuring peaceful social cooperation, and these differences of opinion must join issue as conflicts of ideas. Thus, in a liberal society there could be socialist parties too. Even parties that seek to have a special legal position conceded to particular groups would not be impossible under a liberal system. But all these parties must acknowledge liberalism (at least temporarily, until they emerge victorious) so far as to make use in their political struggles solely of the weapons of the intellect, which liberalism views as the only ones permissible in such contests, even though, in the last analysis, as socialists or as champions of special privileges, the members of the antiliberal parties reject the liberal philosophy.

If Nixon set out to be the man who redefined the Republican political center in the post–New Deal, post–Fair Deal age, he did not, nor did any other young Republican politician, dare campaign by suggesting a return to the America that had existed before the New Deal. The phrase “creeping socialism” was about as close as they got to attacking the New Deal on its domestic reforms. Rather, the catchphrases were about a need to return to Americanism. It was better to attack Communism and speak of domestic treason than it was to be specific about reversing the economic redistribution of the New Deal. In fact, Nixon’s essential response to all issues was to raise the specter of Communism: “The commies,” Nixon told the Chicago Tribune’s Seymour Korman during his harsh 1950 senatorial campaign against Helen Gahagan Douglas, “don’t like it when I smash into Truman for his attempted cover-up of the Hiss case ... but the more the commies yell, the surer I am that I’m waging an honest American campaign.” He was, he liked to say, the number one target of the Communists in America. In those early campaigns, he was, it seemed, a man who needed an enemy and who seemed almost to feel that he functioned best when the world was against him. Such men, almost surely, eventually do get the enemies they so desperately want. If the leaders of a nation as powerful as the United States needed, above all, personal confidence—Oliver Wendell Holmes once said of the young Franklin Roosevelt that he had a third-rate intellect but a first-rate temperament—Nixon was ill-prepared for his long journey in American politics. Emotional strength and self-confidence were missing from him. Everything with Nixon was personal. When others disagreed with him, it was as if they wanted to strip away his hard-won veneer of success and reduce him to the unhappy boy he had once been. In political terms that had bitter consequences: He would lash out at others in attacks that seemed to go far beyond the acceptable norms of partisanship; if others struck back at him, he saw himself as a victim. Just beneath the surface of this modern young politician was a man who, in Bob Taft’s phrase, seemed “to radiate tension and conflict.” He was filled with the resentments of class one would have expected in a New Deal Democrat.

When I was growing up, there was something of an inverse relationship between being smart and being good-looking. The smart kids were bookish and awkward and the social kids were attractive and popular. Rarely were the two sets of qualities found together in the same people. The nerd camps I went to looked the part. Today, thanks to assortative mating in a handful of cities, intellect, attractiveness, education, and wealth are all converging in the same families and neighborhoods. I look at my friends’ children, and many of them resemble unicorns: brilliant, beautiful, socially precocious creatures who have gotten the best of all possible resources since the day they were born. I imagine them in 10 or 15 years traveling to other parts of the country, and I know that they are going to feel like, and be received as, strangers in a strange land. They will have thriving online lives and not even remember a car that didn’t drive itself. They may feel they have nothing in common with the people before them. Their ties to the greater national fabric will be minimal. Their empathy and desire to subsidize and address the distress of the general public will likely be lower and lower.

The single book that has influenced me most is probably the last book in the world that anybody is gonna want to read: Thucydides’ History of the Peloponnesian War. This book is dense, difficult, long, full of blood and guts. It wasn’t written, as Thucydides himself attests at the start, to be easy or fun. But it is loaded with hardcore, timeless truths and the story it tells ought to be required reading for every citizen in a democracy. Thucydides was an Athenian general who was beaten and disgraced in a battle early in the 27-year conflagration that came to be called the Peloponnesian War. He decided to drop out of the fighting and dedicate himself to recording, in all the detail he could manage, this conflict, which, he felt certain, would turn out to be the greatest and most significant war ever fought up to that time. He did just that. Have you heard of Pericles’ Funeral Oration? Thucydides was there for it. He transcribed it. He was there for the debates in the Athenian assembly over the treatment of the island of Melos, the famous Melian Dialogue. If he wasn’t there for the defeat of the Athenian fleet at Syracuse or the betrayal of Athens by Alcibiades, he knew people who were there and he went to extremes to record what they told him.Thucydides, like all the Greeks of his era, was unencumbered by Christian theology, or Marxist dogma, or Freudian psychology, or any of the other “isms” that attempt to convince us that man is basically good, or perhaps perfectible. He saw things as they were, in my opinion. It’s a dark vision but tremendously bracing and empowering because it’s true. On the island of Corcyra, a great naval power in its day, one faction of citizens trapped their neighbors and fellow Corcyreans in a temple. They slaughtered the prisoners’ children outside before their eyes and when the captives gave themselves up based on pledges of clemency and oaths sworn before the gods, the captors massacred them as well. This was not a war of nation versus nation, this was brother against brother in the most civilized cities on earth. To read Thucydides is to see our own world in microcosm. It’s the study of how democracies destroy themselves by breaking down into warring factions, the Few versus the Many. Hoi polloi in Greek means “the many.” Oligoi means “the few.” I can’t recommend Thucydides for fun, but if you want to expose yourself to a towering intellect writing on the deepest stuff imaginable, give it a try.

As we get older, the consequences of being tough and independent, when you're supposed to be tender and helpless increase in severity. For young girls the penalties range from a stern look to descriptions like "tomboy" or "headstrong". But as we get older, the consequence of being too assertive or too independent take on a darker nature: shame, ridicule, blame, and judgement. Most of us were too young and having too much fun to notice when we crossed the fine line into behavior not becoming of a lady: actions that call for a painful penalty. Now, as a woman and a mother of both a daughter and a son, I can tell you exactly when it happens. It happens on the day girls start spitting farther, shooting better, and completing more passes than boys. When that day comes, we start to get the message in subtle and not so subtle ways that its best if we focus on staying thin, minding our manners, and not being so smart or speaking out so much in class that we call attention to our intellect. This is a pivital day for boys too. This is the moment when they're introduced to the white horse. Emotional stoicism and self control are rewarded. Displays of emotion are punished. Vulnerability is weakness. Anger becomes an acceptable substitute for fear, which is forbidden.

Dopey, on my right - as usual, I'd ended up sitting on the hump in the middle of the backseat - muttered, "I don't know what you see in that headcase Meducci anyway." Doc said, "Oh, that's easy. Females of any species tend to select the male partner who is best able to provide for her and any offspring which might result from their coupling. Michael Meducci, being a good deal more intelligent than most of his classmates, amply fulfills that role, in addition to which he has what is considered, by Western standards of beauty, an outstanding physique - if what I've overheard Gina and Suze saying counts for anything. Since he is likely to pass on these favorable genetic components to his children, he is irresistible to breeding females everywhere - at least, discerning ones like Suze." There was silence in the car ... the kind of silence that usually followed one of Doc's speeches. Then Gina said reverently, "They really should move you up a grade, David." "Oh, they've offered," Doc replied, cheerfully, "but while my intellect might be evolved for a boy my age, my growth is somewhat retarded. I felt it was inadvisable to thrust myself into a population of males much larger than I, who might be threatened by my superior intelligence." "In other words," Sleepy translated for Gina's benefit, "we didn't want him getting his butt kicked by the bigger kids.

In the words of the master: infinity but without melody. In the second place, with regard to the overthrowing,--this belongs at least in part, to physiology. Let us, in the first place, examine the instruments. A few of them would convince even our intestines (--they _throw open_ doors, as Handel would say), others becharm our very marrow. The _colour of the melody is_ all-important here, _the melody itself_ is of no importance. Let us be precise about _this_ point. To what other purpose should we spend our strength? Let us be characteristic in tone even to the point of foolishness! If by means of tones we allow plenty of scope for guessing, this will be put to the credit of our intellects. Let us irritate nerves, let us strike them dead: let us handle thunder and lightning,--that is what overthrows.{~HORIZONTAL ELLIPSIS~} But what overthrows best, is _passion_.--We must try and be clear concerning this question of passion. Nothing is cheaper than passion! All the virtues of counterpoint may be dispensed with, there is no need to have learnt anything,--but passion is always within our reach! Beauty is difficult: let us beware of beauty!{~HORIZONTAL ELLIPSIS~} And also of _melody!_ However much in earnest we may otherwise be about the ideal, let us slander, my friends, let us slander,--let us slander melody! Nothing is more dangerous than a beautiful melody! Nothing is more certain to ruin taste! My friends, if people again set about loving beautiful melodies, we are lost!{~HORIZONTAL ELLIPSIS~} _First principle_: melody is immoral. _Proof_: "Palestrina". _Application_: "Parsifal." The absence of melody is in itself sanctifying.{~HORIZONTAL ELLIPSIS~} And this is the definition of passion. Passion--or the acrobatic feats of ugliness on the tight-rope of enharmonic--My friends, let us dare to be ugly! Wagner dared it! Let us heave the mud of the most repulsive harmonies undauntedly before us. We must not even spare our hands! Only thus, shall we become _natural_.{~HORIZONTAL ELLIPSIS~}

Bored with Pisit today, I switch to our public radio channel, where the renowned and deeply reverend Phra Titapika is lecturing on Dependent Origination. Not everyone’s cup of chocolate, I agree (this is not the most popular show in Thailand), but the doctrine is at the heart of Buddhism. You see, dear reader (speaking frankly, without any intention to offend), you are a ramshackle collection of coincidences held together by a desperate and irrational clinging, there is no center at all, everything depends on everything else, your body depends on the environment, your thoughts depend on whatever junk floats in from the media, your emotions are largely from the reptilian end of your DNA, your intellect is a chemical computer that can’t add up a zillionth as fast as a pocket calculator, and even your best side is a superficial piece of social programming that will fall apart just as soon as your spouse leaves with the kids and the money in the joint account, or the economy starts to fail and you get the sack, or you get conscripted into some idiot’s war, or they give you the news about your brain tumor. To name this amorphous morass of self-pity, vanity, and despair self is not only the height of hubris, it is also proof (if any were needed) that we are above all a delusional species. (We are in a trance from birth to death.) Prick the balloon, and what do you get? Emptiness. It’s not only us-this radical doctrine applies to the whole of the sentient world. In a bumper sticker: The fear of letting go prevents you from letting go of the fear of letting go. Here’s the good Phra in fine fettle today: “Take a snail, for example. Consider what brooding overweening self-centered passion got it into that state. Can you see the rage of a snail? The frustration of a cockroach? The ego of an ant? If you can, then you are close to enlightenment.” Like I say, not everyone’s cup of miso. Come to think of it, I do believe I prefer Pisit, but the Phra does have a point: take two steps in the divine art of Buddhist meditation, and you will find yourself on a planet you no longer recognize. Those needs and fears you thought were the very bones of your being turn out to be no more than bugs in your software. (Even the certainty of death gets nuanced.) You’ll find no meaning there. So where?

Our political system today does not engage the best minds in our country to help us get the answers and deploy the resources we need to move into the future. Bringing these people in—with their networks of influence, their knowledge, and their resources—is the key to creating the capacity for shared intelligence that we need to solve the problems we face, before it’s too late. Our goal must be to find a new way of unleashing our collective intelligence in the same way that markets have unleashed our collective productivity. “We the people” must reclaim and revitalize the ability we once had to play an integral role in saving our Constitution. The traditional progressive solution to problems that involve a lack of participation by citizens in civic and democratic processes is to redouble their emphasis on education. And education is, in fact, an extremely valuable strategy for solving many of society’s ills. In an age where information has more economic value than ever before, it is obvious that education should have a higher national priority. It is also clear that democracies are more likely to succeed when there is widespread access to high-quality education. Education alone, however, is necessary but insufficient. A well-educated citizenry is more likely to be a well-informed citizenry, but the two concepts are entirely different, one from the other. It is possible to be extremely well educated and, at the same time, ill informed or misinformed. In the 1930s and 1940s, many members of the Nazi Party in Germany were extremely well educated—but their knowledge of literature, music, mathematics, and philosophy simply empowered them to be more effective Nazis. No matter how educated they were, no matter how well they had cultivated their intellect, they were still trapped in a web of totalitarian propaganda that mobilized them for evil purposes. The Enlightenment, for all of its liberating qualities—especially its empowerment of individuals with the ability to use reason as a source of influence and power—has also had a dark side that thoughtful people worried about from its beginning. Abstract thought, when organized into clever, self-contained, logical formulations, can sometimes have its own quasi-hypnotic effect and so completely capture the human mind as to shut out the leavening influences of everyday experience. Time and again, passionate believers in tightly organized philosophies and ideologies have closed their minds to the cries of human suffering that they inflict on others who have not yet pledged their allegiance and surrendered their minds to the same ideology. The freedoms embodied in our First Amendment represented the hard-won wisdom of the eighteenth century: that individuals must be able to fully participate in challenging, questioning, and thereby breathing human values constantly into the prevailing ideologies of their time and sharing with others the wisdom of their own experience.

Father will bury us with both hands. He boasts of me to his so-called friends, telling them I’m the next queen of this kingdom. I don’t think he’s ever paid so much attention to me before, and even now, it is minuscule, not for my own benefit. He pretends to love me now because of another, because of Tibe. Only when someone else sees worth in me does he condescend to do the same. Because of her father, she dreamed of a Queenstrial she did not win, of being cast aside and returned to the old estate. Once there, she was made to sleep in the family tomb, beside the still, bare body of her uncle. When the corpse twitched, hands reaching for her throat, she would wake, drenched in sweat, unable to sleep for the rest of the night. Julian and Sara think me weak, fragile, a porcelain doll who will shatter if touched, she wrote. Worst of all, I’m beginning to believe them. Am I really so frail? So useless? Surely I can be of some help somehow, if Julian would only ask? Are Jessamine’s lessons the best I can do? What am I becoming in this place? I doubt I even remember how to replace a lightbulb. I am not someone I recognize. Is this what growing up means? Because of Julian, she dreamed of being in a beautiful room. But every door was locked, every window shut, with nothing and no one to keep her company. Not even books. Nothing to upset her. And always, the room would become a birdcage with gilded bars. It would shrink and shrink until it cut her skin, waking her up. I am not the monster the gossips think me to be. I’ve done nothing, manipulated no one. I haven’t even attempted to use my ability in months, since Julian has no more time to teach me. But they don’t believe that. I see how they look at me, even the whispers of House Merandus. Even Elara. I have not heard her in my head since the banquet, when her sneers drove me to Tibe. Perhaps that taught her better than to meddle. Or maybe she is afraid of looking into my eyes and hearing my voice, as if I’m some kind of match for her razored whispers. I am not, of course. I am hopelessly undefended against people like her. Perhaps I should thank whoever started the rumor. It keeps predators like her from making me prey. Because of Elara, she dreamed of ice-blue eyes following her every move, watching as she donned a crown. People bowed under her gaze and sneered when she turned away, plotting against their newly made queen. They feared her and hated her in equal measure, each one a wolf waiting for her to be revealed as a lamb. She sang in the dream, a wordless song that did nothing but double their bloodlust. Sometimes they killed her, sometimes they ignored her, sometimes they put her in a cell. All three wrenched her from sleep. Today Tibe said he loves me, that he wants to marry me. I do not believe him. Why would he want such a thing? I am no one of consequence. No great beauty or intellect, no strength or power to aid his reign. I bring nothing to him but worry and weight. He needs someone strong at his side, a person who laughs at the gossips and overcomes her own doubts. Tibe is as weak as I am, a lonely boy without a path of his own. I will only make things worse. I will only bring him pain. How can I do that? Because of Tibe, she dreamed of leaving court for good. Like Julian wanted to do, to keep Sara from staying behind. The locations varied with the changing nights. She ran to Delphie or Harbor Bay or Piedmont or even the Lakelands, each one painted in shades of black and gray. Shadow cities to swallow her up and hide her from the prince and the crown he offered. But they frightened her too. And they were always empty, even of ghosts. In these dreams, she ended up alone. From these dreams, she woke quietly, in the morning, with dried tears and an aching heart.