Jowett Quotes

Life without thankfulness is devoid of love and passion. Hope without thankfulness is lacking in fine perception. Faith without thankfulness lacks strength and fortitude. Every virtue divorced from thankfulness is maimed and limps along the spiritual road.

Never retreat. Never explain. Get it done and let them howl.

....I am inclined to think that these muscles and bones of mine would have gone off long ago to Megara or Boeotia—by the dog they would, if they had been moved only by their own idea of what was best. (tr Jowett)

The real measure of our wealth is how much we'd be worth if we lost all our money.

God does not comfort us to make us comfortable, but to make us comforters.

Gratitude is a vaccine, an antitoxin, and an antiseptic.

The way to get things done is not to mind who gets the credit of doing them

‎"The real measure of our wealth is how much we should be worth if we lost all our money.

Atheism or similar charges was not unusual among intellectuals, nor condemned by the masses. The prize-winning plays of Aristophanes were not merely atheist, but made fun of the gods and their prophets and oracles.

…money and honour have no attraction for them; good men do not wish to be openly demanding payment for governing and so to get the name of hirelings, nor by secretly helping themselves out of the public revenues to get the name of thieves. And not being ambitious they do not care about honour. Wherefore necessity must be laid upon them, and they must be induced to serve from the fear of punishment. And this, as I imagine, is the reason why the forwardness to take office, instead of waiting to be compelled, has been deemed dishonourable. Now the worst part of the punishment is that he who refuses to rule is liable to be ruled by one who is worse than himself. And the fear of this, as I conceive, induces the good to take office, not because they would, but because they cannot help — not under the idea that they are going to have any benefit or enjoyment themselves, but as a necessity, and because they are not able to commit the task of ruling to any one who is better than themselves, or indeed as good. For there is reason to think that if a city were composed entirely of good men, then to avoid office would be as much an object of contention as to obtain office is at present…

Истинската мярка за нашето богатство е колко бихме стрували, ако изгубехме всичките си пари." ~ Benjamin Jowett

Plato's dialogues bear at least some similarities to the classical plays.

We cannot seek or attain health, wealth, learning, justice, or kindness in general. Action is always specific, concrete, individualized, unique.

For the body which is moved from without is soulless; but that which is moved from within has a soul..." (Tr. Jowett)

To teach a man how he may learn to grow independently, and for himself, is perhaps the greatest service that one man can do another.

One man is as good as another until he has written a book.

...Spike may be the most "hybridized" character in terms of gender, within the show he is presented until the last moment as a failure.

The chief difference between us and them (the ancient Greeks) is, that they were slowly learning what we are in process of forgetting.

The hour of departure has arrived, and we go our ways – I to die, and you to live. Which is better God only knows. PLATO, Apology, trans. Benjamin Jowett

Dr. J. H. Jowett said, “Ministry that costs nothing accomplishes nothing.” If there is to be any blessing, there must be some “bleeding.

That both Riley and Warren are attracted to independent young women is an interesting contradiction that serves to valorize the agency of the "girls" and to underline the static macho masculinity of those guys- they cannot or will not change, therefore they cannot keep the girl.

...his [Angel's] body is displayed semi-naked at least as often in scenes of woundign or torture as in "bedroom" scenes (season 2 scenes with Drusilla conflate the two throuhg S/M)..."Angel spends a ludicrous amount of time in chains, shirtless.

The display of Angel's body and the sexual reaction it provokes lead to the revelation of his vampire nature: as he kisses Buffy, he shows his vamp face (a displaced manifestation of male desire?). The tension inherent in this display of the masculine body is that it actually has the effect of feminizing the character by positioning the male as sexual object to be looked at.

The show tries to offer its young female characters postfeminist identities that break down gender boundaries and hybridize gendered characteristics to produce new versions of power and heroism...being a woman involves work, work of constant self-(re)construction. Buffy's female characters are represented as always working in this way, whether to come to terms with power, or to maintain a "successful "good-girl" identity...

In Surprised by Joy Lewis notes how his father, Albert, was fond of telling anecdotes about Sir John Mahaffy, anecdotes which Lewis later (at Oxford) found attached to Benjamin Jowett. This, alas, is the fate of any great figure: to serve as a convenient magnet for stories or quotations that other people want to perpetuate, however inaccurately.

Her father drove a Humber Super Snipe. Cars don’t have names like that any more, do they? I drive a Volkswagen Polo. But Humber Super Snipe—those were words that eased off the tongue as smoothly as “the Father, the Son and the Holy Ghost.” Humber Super Snipe. Armstrong Siddeley Sapphire. Jowett Javelin. Jensen Interceptor. Even Wolseley Farina and Hillman

...the character's failure to move with the times leads to death, suggesting the anachronistic nature of this [hyper/stereotypical] type of masculinity.

Throughout the relationship Spike has ignored Buffy's denials, even though it was fairly clean that Buffy's "no" didn't mean no and ambivalent scenes such as this paved the way for the "real" violence of the attempted rape...there are strong links between love, sex, and violence, and Spike uses romantic heterosexual love as a "defense" of sexualized violence.

Thus angel embodies neatly the idea that "the muscular body functions as a powerful symbol of desire and lack." Angel is manly but not a man, and his display of masculinity points to the ambivalences that surround gender.

Good partners offer the "reward" of romance, but these girls cannot have power and a successful relationship, partly because of the demands of serial narrative, but partly because they seek agency in their romance relationships

I have always felt a certain horror of political economists, since I heard one of them say that he feared the famine of 1848 in Ireland would not kill more than a million people, and that would scarcely be enough to do much good.

I suggest that across the seasons of Buffy there has been an increasing exaggeration of bad girls...In some ways, instead of challenging these stereotypes of bad girls, the show has emphasized them. This matches the development of the show's good girls.

Transgressions is the attraction of any dead boy, but as with openness of other more minor characters, this functions both to enlarge and restrict their potential as alternative gender representations. Dead boys exist through binary opposition; they are always already Other

Spike is sensitive not only in that he is easily hurt but also in the "feminine" way of being attuned to situations, relationships, and underlying emotions, as his frequently perceptive comments demonstrate. this ability to articulate his emotions also explains why his character fits so well into "Buffy", a show that consistently values this trait...

Hippias: There I cannot agree with you. Socrates: Nor can I agree with myself, Hippias; and yet that seems to be the conclusion which, as far as we can see at present, must follow from our argument. As I was saying before, I am all abroad, and being in perplexity am always changing my opinion. Now, that I or any ordinary man should wander in perplexity is not surprising; but if you wise men also wander, and we cannot come to you and rest from our wandering, the matter begins to be serious both to us and to you." The Dialogues of Plato (428/27 - 348/47 BCE), translated into English with analyses and introductions by B. Jowett, M.A. (Master of Balliol College Regius Professor of Greek in the niversity of Oxford Doctor in Theology of the University of Leyden) ევდიკე, სოკრატე, ჰიპია: „ჰიპია: არ ვიცი, როგორ დაგეთანხმო ამაში, სოკრატე. სოკრატე: საქმე ისაა, რომ არც მე შემიძლია დავეთანხმო ჩემს თავს, ჰიპია. მაგრამ ამ ჩვენი ახლანდელი მსჯელობიდან, გინდა თუ არა, ასე გამოდის. როგორც წეღან მოგახსენე, ამ საკითხთან დაკავშირებით თავგზააბნეული ვაწყდები აქეთ-იქით და ვერაფრით ერთ აზრზე ვერ შევჩერებულვარ. თუმცა ჩემი, ან სხვა - ჩემსავით უბირი კაცის დაბნეულობა რა მოსატანია, თუკი თქვენ - ბრძენკაცნიც ჩემსავით დაბნეულნი დაბორიალობთ. აი, სწორედ ეს არის ჩვენთვის საშიში, ვინაიდან თქვენგან სულ ამაოდ მოველით საშველს. რაკიღა არ შეგიძლიათ ამ გაჭირვებიდან გამოგვიყვანოთ“ (პლატონი, დიალოგები (ძველბერძნულიდან თარგმნა, წინათქმები და კომენტარები დაურთო ბაჩანა ბრეგვაძემ), ჟურნ. „საუნჯე“, N6, 19..)

...the new man cannot exist without the old monster masculinity. All the new men are aware of how masculinity is constructed and therefore how they differ from its traditional form...new men do not have to "lack" the attributes of real men, and therefore make them more appealing to viewers, but it also closes down some of their potential for a revisioning of masculinity.

I am profoundly convinced that one of the gravest perils which beset the ministry of this country is a restless scattering of energies over an amazing multiplicity of interests, which leaves no margin of time or of strength for receptive and absorbing communion with God. We are tempted to be always “on the run,” and to measure our fruitfulness by our pace and by the ground we cover in the course of the week!

The beatings are further proof that Spike's "humiliation," the level to which he has sunk, and a physical sign of vulnerability. But they are also "sexy wounds" (as Buffy playing Robot-Buffy says in "Intervention"), since Spike's body is displayed to be looked at. Further, as with Angel and Dru, Spike and Buffy's relationship uses pain/violence as eroticism (when Spike tells Buddy "I love you," she responds "You're in love with pain" ["Smashed"]). Mulvey's association of voyeurism, sadism, and narrative is useful here.

Glaucon, (1) the son of Ariston, had conceived such an ardour to gain the headship of the state that nothing could hinder him but he must deliver a course of public speeches, (2) though he had not yet reached the age of twenty. His friends and relatives tried in vain to stop him making himself ridiculous and being dragged down from the bema. (3) Socrates, who took a kindly interest in the youth for the sake of Charmides (4) the son of Glaucon, and of Plato, alone succeeded in restraining him. (1) Glaucon, Plato's brother. Grote, "Plato," i. 508. (2) "Harangue the People." (3) See Plat. "Protag." 319 C: "And if some person offers to give them advice who is not supposed by them to have any skill in the art (sc. of politics), even though he be good-looking, and rich, and noble, they will not listen to him, but laugh at him, and hoot him, until he is either clamoured down and retires of himself; or if he persists, he is dragged away or put out by the constables at the command of the prytanes" (Jowett). Cf. Aristoph. "Knights," 665, {kath eilkon auton oi prutaneis kai toxotai}. (4) For Charmides (maternal uncle of Plato and Glaucon, cousin of Critias) see ch. vii. below; Plato the philosopher, Glaucon's brother, see Cobet, "Pros. Xen." p. 28.

Culture includes the social-historical context. We have depicted culture within the social-historical context only for purposes of clarifying the concepts presented here. In the model, the elements of culture are depicted as a rim surrounding the flow of propaganda, with canals leading to and from the process and the cultural rim. The cultural rim is the infrastructure that provides the material context in which messages are sent and received. How propaganda is developed, used, and received is culture-specific. The elements of a culture—its ideologies, societal myths, government, economy, social practices, and specific events that take place—influence propaganda.

We are told that it should be a preacher’s ambition not only to have “a spirit of wisdom,” but also “a spirit of understanding,” not merely knowledge of principles, but a skill in their practical application. He must be more than seer, he must be architect: he must be more than architect, he must be artisan. His preaching must do more than indicate ideal and goal, it must prepare the way by which the goal is reached. The preacher must be more than “a light to my path,” he must be “a lamp unto my feet.” All of which means that the preacher must be more than an idealist, more than a theologian, more than an evangelist: he must busy himself in the realms of political and social economics.

HEART ACTION Do you practice what you preach? Become aware of the times when you are not living out the principles and kindnesses that you hold dear. Find fresh ways to show God's love and express your gifts and your compassion. Cambric tea was hot water and milk, with only a taste of tea in it, but little girls felt grown-up when their mothers let them drink cambric tea. LAURA INGALLS WILDER We are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; but speaking the truth in love, we are to grow up in all aspects into Him. -EPHESIANS 4:14-15 God does not want us to remain spiritually immature. Many of the 30-to-40-year-old women I meet seem to dwell on how old they are. There doesn't seem to be much hope or time for them to make an impact in life. I always reassure them how beautiful the older decades are. Each season of life has so much to offer. Life becomes richer the more mature we become. Benjamin Jowett once wrote, Though I am growing old, I maintain that the best part is yet to come-the time when one may see things more dispassionately and know oneself and others more truly, and perhaps be able to do more, and in religion rest centered in a few simple truths. I do not want to ignore the other side, that one will not be able to see so well or walk so far or read so much. But there may be more peace within, more communications with God, more real light instead of distraction about many things, better relations with others, and fewer

Source credibility is one contributing factor that seems to influence change. People have a tendency to look up to authority figures for knowledge and direction. Expert opinion is effective in establishing the legitimacy of change and is tied to information control. Once a source is accepted on one issue, another issue may be established as well on the basis of prior acceptance of the source. The analyst looks for an audience's perceived image of the source. How does the audience regard the source? Are the people deferential, and do they accept the message on the basis of leadership alone? Is the propaganda agent a hero? Does the audience model its behavior after the propagandist's? How does the propagandist establish identification with the audience? Does she or he establish familiarity with the audience's locality, use local incidents, and share interests, hopes, hatreds, and so on?

When the Universe attains Versistasis, everything will cease to exist and be create in the perfected dual moment.

and lastly comes tyranny, great and famous, which differs from them all, and is the fourth and worst disorder of a State" Plato Book IX, translated by Benjamin Jowett

When the Universe attains Versistasis, everything will both cease to exist and be created in the perfected dual moment.

John Henry Jowett said, “God does not comfort us to make us comfortable, but to make us comforters.” God’s comfort is never given; it is always loaned. God expects us to share it with others.

God comforts us not to make us comfortable but to make us comforters. John Henry Jowett

In W.H. Mallock’s satire "The New Republic,” a character representing Dr. Jowett is made to admit that an atheist opponent can disprove the existence of God, as he would define him. “All atheists can do that.” This does not, however, disturb the doctor’s faith. “For,” he says, “the world has at present no adequate definition of God; and I think we should be able to define a thing before we can satisfactorily disprove it." -A.J. Ayer

Now, the range of our possible sufferings is determined by the largeness and nobility of our aims. It is possible to evade a multitude of sorrows by the cultivation of an insignificant life. Indeed, if it be a man’s ambition to avoid the troubles of life, the recipe is perfectly simple — let him shed his ambitions in every direction, let him cut the wings of every soaring purpose, and let him assiduously cultivate a little life, with the fewest correspondences and relations.

First of all, there were the sufferings which were incident to the very existence of a majestic purpose.

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TIMOTHY AND THE PAROUSIA. 1 TIM. 6:14: - [I give thee charge] ‘that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ: which in his times he shall show,’ etc. This implies that Timothy might expect to live until that event took place. The apostle does not say, ‘Keep this commandment as long as you live;’ nor, ‘Keep it until death;’ but ‘until the appearing of Jesus Christ.’ These expressions are by no means equivalent. The ‘appearing’ [έπιφάνωια] is identical with the Parousia, an event which St. Paul and Timothy alike believed to be at hand. Alford’s note on this verse is eminently unsatisfactory. After quoting Bengel’s remark ‘that the faithful in the apostolic age were accustomed to look forward to the day of Christ as approaching; whereas we are accustomed to look forward to the day of death in like manner,’ he goes on to observe: - ‘We may fairly say that whatever impression is betrayed by the words that the coming of the Lord would be in Timotheus’s life-time, is chastened and corrected by the καιρόις ίδίοις [his own times] of the next verse.’ dldl In other words, the erroneous opinion of one sentence is corrected by the cautious vagueness of the next! Is it possible to accept such a statement? Is there anything in καιρόις ίδίοις to justify such a comment? or is such an estimate of the apostle’s language compatible with a belief in his inspiration? It was no ‘impression’ that the apostle ‘betrayed,’ but a conviction and an assurance founded on the express promises of Christ and the revelations of His Spirit. No less exceptionable is the concluding reflection: - ‘From such passages as this we see that the apostolic age maintained that which ought to be the attitude of all ages, - constant expectation of the Lord’s return.’ But if this expectation was nothing more than a false impression, is not their attitude rather a caution than an example? We now see (assuming that the Parousia never took place) that they cherished a vain hope, and lived in the belief of a delusion. And if they were mistaken in this, the most confident and cherished of their convictions, how can we have any reliance on their other opinions? To regard the apostles and primitive Christians as all involved in an egregious delusion on a subject which had a foremost place in their faith and hope, is to strike a fatal blow at the inspiration and authority of the New Testament. When St. Paul declared, again and again, ‘The Lord is at hand,’ he did not give utterance to his private opinion, but spoke with authority as an organ of the Holy Ghost. Dean Alford’s observations may be best answered in the words of his own rejoinder to Professor Jowett: - ‘Was the apostle or was he not writing in the power of a spirit higher than his own? Have we, in any sense, God speaking in the Bible, or have we not? If we have, then of all passages it is in these which treat so confidently of futurity that we must recognise His voice: if we have it not in these passages, then where are we to listen for it at all?

It was strange to see the enemy up close, and at length. I could see fear in their faces - the knowledge that they could be cut down at any moment - but also a willingness to accept that fate in order to perform their solemn tasks. The fighters were young, as soldiers always are, dark beards beneath chestnut eyes. They were of Pashtun origin, but whether from Afghanistan or Pakistan, I could not tell. I only knew that they were the enemy, and when they returned with weapons, then we would kill them.

Christ’s triumph was in His humiliation. And perhaps our triumph will also be revealed through what others see as humiliation. Margaret Bottome Isn’t there something captivating about the sight of a person burdened with many trials, yet who is as lighthearted as the sound of a bell? Isn’t there something contagious and valiant in seeing others who are greatly tempted but are “more than conquerors” (Rom. 8:37)? Isn’t it heartening to see a fellow traveler whose body is broken, yet who retains the splendor of unbroken patience? What a witness these give to the power of God’s gift of grace! John Henry Jowett

The way to get things done is to not mind who gets the credit for doing them." – Benjamin Jowett, British theologian and classicist.

Dr. Jowett said, 'We can never heal the needs we do not feel. Tearless hearts can never be heralds of the passion. We must pity if we would redeem.' Feeling and understanding the plight of lost men is critical to our being a help to them. Have we already lost the sense of the grandeur of our salvation? Have our eyes dried up not being able to shed a tear of thankfulness to God for His saving us? We must weep for those to whom we will preach. The needs of the lost will move us deeply. Are we willing to lose our lives for the sake of others? We can pray this prayer to the Lord: 'Break my heart, Lord, with the things that break Yours.