Manner And Attitude Quotes

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The person at the other end is answering questions from a person she has never met and about whom she knows nothing. Good manners from you will certainly elicit a more complete response than a threatening or superior attitude.
Nancy O'Meara (The Cult around the Corner: A Handbook on Dealing with Other People's Religions)
Gratitude bestows reverence.....changing forever how we experience life and the world.
John Milton
To take the world into one's arms and act towards it in a soul-filled and soul-strengthening manner is a powerful act of wildish spirit.
Clarissa Pinkola Estés (Women Who Run With the Wolves)
A mother has far greater influence on her children than anyone else, and she must realize that every word she speaks, every act, every response, her attitude, even her appearance and manner of dress affect the lives of her children and the whole family. It is while the child is in the home that he gains from his mother the attitudes, hopes, and beliefs that will determine the kind of life he will live and the contribution he will make to society.
N. Eldon Tanner
Your gold is your religion , your adornment is your moral attitude , and your wealth is your good manners .
عائض القرني
Over thinking ruins moods and kills good vibes.
SupaNova Slom (The Remedy: The Five-Week Power Plan to Detox Your System, Combat the Fat, and Rebuild Your Mind and Body)
In his opinion, working was vastly overrated. Particularly as a way to build character, for everyone who engaged in it was far too snappish and fussy, and seemed to have no manners at all.
Hilari Bell (Crown of Earth (The Shield, Sword, and Crown, #3))
Your mood shouldn't dictate your manners.
Turcois Ominek
...the pleasantness of an employment does not always evince its propriety.
Jane Austen (Sense and Sensibility)
Laws control the lesser man. Right conduct controls the greater.
Mark Twain
Tweet others the way you want to be tweeted.
Germany Kent (You Are What You Tweet: Harness the Power of Twitter to Create a Happier, Healthier Life)
All my life I have placed great store in civility and good manners, practices I find scarce among the often hard-edged, badly socialized scientists with whom I associate. Tone of voice means a great deal to me in the course of debate. I despise the arrogance and doting self-regard so frequently found among the very bright.
Edward O. Wilson (Naturalist)
The more you take responsibility for your attitudes, the more you can adjust yourself in a forward thinking manner.
Deborah Day
What you post online speaks VOLUME about who you really are. POST with intention. REPOST with caution.
Germany Kent
Whatever makes an impression on the heart seems lovely in the eye.
Saadi
A gossip is one who talks to you about others, a bore is one who talks to you about himself, and a brilliant conversationalist is one who talks to you about yourself.
Lisa Kirk
Don't promote negativity online and expect people to treat you with positivity in person.
Germany Kent
The very essence of politeness is to take care that by our words and actions we make other people pleased with us as well as with themselves.
Jean de La Bruyère
In the event of a communication breakdown, decide whether you will dwell in the negative or rise above the angst and turmoil in a firm, positive manner and encourage all parties to listen and be heard.
Lorii Myers (Targeting Success, Develop the Right Business Attitude to be Successful in the Workplace (3 Off the Tee, #1))
They were all fitting into place, the jig-saw pieces. The odd strained shapes that I had tried to piece together with my fumbling fingers and they had never fitted. Frank's odd manner when I spoke about Rebecca. Beatrice and her rather diffident negative attitude. The silence that I had always taken for sympathy and regret was a silence born of shame and embarrassment. It seemed incredible to me now that I had never understood. I wondered how many people there were in the world who suffered, and continued to suffer, because they could not break out from their own web of shyness and reserve, and in their blindness and folly built up a great wall in front of them that hid the truth. This was what I had done. I had built up false pictures in my mind and sat before them. I had never had the courage to demand the truth. Had I made one step forward out of my own shyness Maxim would have told these things four months, five months ago.
Daphne du Maurier (Rebecca)
I had a friend whose family had dinner together every day. The mother would tuck you in at night and make breakfast in the morning. It just seemed so amazing to me.
Moon Unit Zappa
When my now-adult daughter was a child, another child once hit her on the head with a metal toy truck. I watched that same child, one year later, viciously push his younger sister backwards over a fragile glass-surfaced coffee table. His mother picked him up, immediately afterward (but not her frightened daughter), and told him in hushed tones not to do such things, while she patted him comfortingly in a manner clearly indicative of approval. She was out to produce a little God-Emperor of the Universe. That’s the unstated goal of many a mother, including many who consider themselves advocates for full gender equality. Such women will object vociferously to any command uttered by an adult male, but will trot off in seconds to make their progeny a peanut-butter sandwich if he demands it while immersed self-importantly in a video game. The future mates of such boys have every reason to hate their mothers-in-law. Respect for women? That’s for other boys, other men—not for their dear sons.
Jordan B. Peterson (12 Rules for Life: An Antidote to Chaos)
Winners evaluate themselves in a positive manner and look for their strengths as they work to overcome weaknesses.
Zig Ziglar (Great Quotes from Zig Ziglar: 250 Inspiring Quotes from the Master Motivator and Friends)
Walt Whitman (1819–1892). Leaves of Grass. 1900. To You WHOEVER you are, I fear you are walking the walks of dreams, I fear these supposed realities are to melt from under your feet and hands; Even now, your features, joys, speech, house, trade, manners, troubles, follies, costume, crimes, dissipate away from you, Your true Soul and Body appear before me, They stand forth out of affairs—out of commerce, shops, law, science, work, forms, clothes, the house, medicine, print, buying, selling, eating, drinking, suffering, dying. Whoever you are, now I place my hand upon you, that you be my poem; I whisper with my lips close to your ear, I have loved many women and men, but I love none better than you. O I have been dilatory and dumb; I should have made my way straight to you long ago; I should have blabb’d nothing but you, I should have chanted nothing but you. I will leave all, and come and make the hymns of you; None have understood you, but I understand you; None have done justice to you—you have not done justice to yourself; None but have found you imperfect—I only find no imperfection in you; None but would subordinate you—I only am he who will never consent to subordinate you; I only am he who places over you no master, owner, better, God, beyond what waits intrinsically in yourself. Painters have painted their swarming groups, and the centre figure of all; From the head of the centre figure spreading a nimbus of gold-color’d light; But I paint myriads of heads, but paint no head without its nimbus of gold-color’d light; From my hand, from the brain of every man and woman it streams, effulgently flowing forever. O I could sing such grandeurs and glories about you! You have not known what you are—you have slumber’d upon yourself all your life; Your eye-lids have been the same as closed most of the time; What you have done returns already in mockeries; (Your thrift, knowledge, prayers, if they do not return in mockeries, what is their return?) The mockeries are not you; Underneath them, and within them, I see you lurk; I pursue you where none else has pursued you; Silence, the desk, the flippant expression, the night, the accustom’d routine, if these conceal you from others, or from yourself, they do not conceal you from me; The shaved face, the unsteady eye, the impure complexion, if these balk others, they do not balk me, The pert apparel, the deform’d attitude, drunkenness, greed, premature death, all these I part aside. There is no endowment in man or woman that is not tallied in you; There is no virtue, no beauty, in man or woman, but as good is in you; No pluck, no endurance in others, but as good is in you; No pleasure waiting for others, but an equal pleasure waits for you. As for me, I give nothing to any one, except I give the like carefully to you; I sing the songs of the glory of none, not God, sooner than I sing the songs of the glory of you. Whoever you are! claim your own at any hazard! These shows of the east and west are tame, compared to you; These immense meadows—these interminable rivers—you are immense and interminable as they; These furies, elements, storms, motions of Nature, throes of apparent dissolution—you are he or she who is master or mistress over them, Master or mistress in your own right over Nature, elements, pain, passion, dissolution. The hopples fall from your ankles—you find an unfailing sufficiency; Old or young, male or female, rude, low, rejected by the rest, whatever you are promulges itself; Through birth, life, death, burial, the means are provided, nothing is scanted; Through angers, losses, ambition, ignorance, ennui, what you are picks its way.
Walt Whitman
Psychologists tell us that by the time we’re in our mid-30s, our identity or personality will be completely formed. This means that for those of us over 35, we have memorized a select set of behaviors, attitudes, beliefs, emotional reactions, habits, skills, associative memories, conditioned responses, and perceptions that are now subconsciously programmed within us. Those programs are running us, because the body has become the mind. This means that we will think the same thoughts, feel the same feelings, react in identical ways, behave in the same manner, believe the same dogmas, and perceive reality the same ways. About 95 percent of who we are by midlife1 is a series of subconscious programs that have become automatic—driving a car, brushing our teeth, overeating when we’re stressed, worrying about our future, judging our friends, complaining about our lives, blaming our parents, not believing in ourselves, and insisting on being chronically unhappy, just to name a few.
Joe Dispenza (Breaking the Habit of Being Yourself: How to Lose Your Mind and Create a New One)
Those who are truly alive are kindly and unsuspecting in their human relationships and consequently endangered under present conditions. They assume that others think and act generously, kindly and helpfully, in accordance with the laws of life. This natural attitude, fundamental to healthy children as well as primitive man, inevitably represents a great danger in the struggle for a rational way of life as long as the emotional plague subsists, because the plague-ridden impute their own manner of thinking and acting to their fellow men. A kindly man believes that all men are kindly, while one infected with the plague believes that all men lie and cheat and are hungry for power. In such a situation, the living are at an obvious disadvantage. When they give to the plague-ridden they are sucked dry, then ridiculed or betrayed.
Wilhelm Reich (Listen, Little Man!)
What makes a bourgeoisie is not its attitude, taste, or manners. It is not even its aspirations. The bourgeoisie is above all the direct product of precise economic realities.
Frantz Fanon (The Wretched of the Earth)
Banish the word 'struggle' from your attitude and your vocabulary. All that we do now must be done in a sacred manner and in celebration. We are the ones we have been waiting for.
Hopi Elders
OUr past doesn't define us. It prepares us.
Maralee McKee (Manners That Matter for Moms: The Essential Book of Life Skills for Your Kids)
Take care of your manners as seriously as your money.
Amit Kalantri
Start each day by affirming peaceful, contented, and happy attitudes and your days will tend to be pleasant and successful. Such attitudes are active and definite factors in creating satisfactory conditions. Watch your manner of speech then if you wish to develop a peaceful state of mind.
Norman Vincent Peale
Assembling a coherent portrait of Muhammad’s life required piecing together scattered fragments and structuring them in an organized manner. What emerged from the reconstruction was the realization that Muhammad had endured terrible setbacks and traumatic suffering, only to turn his brokenness into an asset, unlocking latent abilities to improve the world around him. Moved by his own experience in overcoming challenges, Muhammad dedicated himself to inspiring others to see their imperfections as the very source of their potential. Despite all the pain, Muhammad refused to see himself as a victim. His nickname al- Badr Laylat At-Tamam (the fullest moon) referred to illumination of the darkness by his bright shining face.
Mohamad Jebara (Muhammad, the World-Changer: An Intimate Portrait)
Treat me well and I will tell... Treat me bad and I feel sad. Treat me good, change my mood. Treat me sweet and call it quits!
Ana Claudia Antunes (Pierrot & Columbine (The Pierrot´s Love Book 1))
Let your personality be your profit and not your punishment.
Amit Kalantri
Too evident sorrow does not inspire pity but repugnance, it is the sign of mental instability or of bad manners: it is morbid.
Philippe Ariès (Western Attitudes toward Death: From the Middle Ages to the Present (The Johns Hopkins Symposia in Comparative History))
Wisdom is not counted in grammers, niether in fluency, but vividly shown in mannerism.
Michael Bassey Johnson
How did you escape? (Syd) I fought my way out in a manner that would have made Rambo proud. And when I got home without his body because I couldn’t pull him out without getting myself killed, I got slapped in my face by everyone around me. So don’t talk to me about death, little girl. I wrote the book on it. (Steele)
Sherrilyn Kenyon (Bad Attitude (B.A.D. Agency #1))
A fundamental approach to life transformation is using social media for therapy; it forces you to have an opinion, provides intellectual stimulation, increases awareness, boosts self-confidence, and offers the possibility of hope.
Germany Kent
To restate an old law - when a man bites a fish, that's good, but when a fish bites a man, that's bad. This is one way of saying it's all right if man kills an animal, but if an animal attacks man, the act is reprehensible. The animal is labelled "killer," something to be feared, hated, shunned, punished, even killed by man. How dangerous are those sea animals with bad reputations? A few actually kill. A few maim. Some are poisonous when eaten by man. Most sting, stab,or poison and cause mild to severe discomfort to man. Yet man is one of the larger beings that sea creatures encounter, and these poisons usually can't kill him. Very often these poisons are used defensively against predators and offensively in food gathering. There are a few animals that have won themselves a bad reputation even though they have little or no effect on man. They have won their rating through man's interpretation of their attitude towards lower animals. These animals have been seen feeding in what appears to be a savage manner. But this behavior may perhaps be comparable to a man tearing the flesh off a chicken leg with his teeth.
Jacques-Yves Cousteau (The Ocean World (Abradale))
But events can unfold in such a manner that overnight the man out of step finds himself in the right place at the right time. The fashions and attitudes that had seemed so alien to him are suddenly swept aside and supplanted by fashions and attitudes in perfect sympathy with his deepest sentiments. Then, like a lone sailor adrift for years on alien seas, he wakes one night to discover familiar constellations overhead. And
Amor Towles (A Gentleman in Moscow)
How, then,' I hear you ask, 'shall I attain my end, whether it be Christian love, socialism, or American democracy?' Your Christian love and your socialism and your American democracy are what you do each day, your manner of thinking each hour, of embracing your life companion and loving your child; they are your attitude of social responsibility towards your work, and your determination not to become like the crushers of life you so hate.
Wilhelm Reich (Listen, Little Man!)
Being genius does not necessarily mean knowing it all or having the highest academic qualification; but a persons ability to apply wisdom and common sense to common things in a distinctive manner and courageously, exhibiting the latent deft to the admiration of the masses
Ernest Agyemang Yeboah (Distinctive Footprints Of Life: where are you heading towards?)
It is the truth, a force of nature that expresses itself through me—I am only a channel—I can imagine in many instances where I would become sinister to you. For instance, if life had led you to take up an artificial attitude, then you wouldn't be able to stand me, because I am a natural being. By my very presence I crystallize; I am a ferment. The unconscious of people who live in an artificial manner senses me as a danger. Everything about me irritates them, my way of speaking, my way of laughing. They sense nature.
C.G. Jung
Today our children are our reflection. Tomorrow they will be our shadows.
Maralee McKee (Manners That Matter for Moms: The Essential Book of Life Skills for Your Kids)
I will hold my self to a standard of grace which is Christ's gift, not perfection which is Satan's trap.
Maralee McKee (Manners That Matter for Moms: The Essential Book of Life Skills for Your Kids)
Entrepreneurs don't fail because they want to, they fail because they don't have the right MINDSET to really succeed in a sustainable manner.
Tony Dovale
We are swimming upstream against a great torrent of disorganization...In this, our main obligation is to establish arbitrary enclaves of order and system...It is the greatest possible victory to be, to continue to be, and to have been. No defeat can deprive us of the success of having existed for some moment of time in a universe that seems indifferent to us. This is no defeatism...The declaration of our own nature and the attempt to build up an enclave of organization in the face of nature's overwhelming tendency to disorder is an insolence against the gods and the iron necessity that they impose. Here lies tragedy, but here lies glory too... All this represents the manner in which I believe I have been able to add something positive to the pessimism of...the existensialists. I have not replaced the gloom of existence by a philosophy which is optimistic in any Pollyanna sense, but...with a positive attitude toward the universe and toward our life in it.
Norbert Wiener
McKisco's contacts with the princely classes in America had impressed upon him their uncertain and fumbling snobbery, their delight in ignorance and their deliberate rudeness, all lifted from the English with no regard paid to factors that make English philistinism and rudeness purposeful, and applied in a land where a little knowledge and civility buy more than they do anywhere else - an attitude which reached its apogee in the "Harvard manner" of about 1900.
F. Scott Fitzgerald (Tender Is the Night)
Being sad is normal. It's despair that is the enemy. Despair is like a badly sealed window. It allows all manner of things to leak inside. That's what it means to be haunted. To be cursed. It's when something takes root in the soul, the way mold can take root in the walls.
Madeline Ashby (Robots vs. Fairies)
Think before you click. If people do not know you personally and if they cannot see you as you type, what you post online can be taken out of context if you are not careful in the way your message is delivered.
Germany Kent
Francisco could do anything he undertook, he could do it better than anyone else, and he did it without effort. There was no boasting in his manner and consciousness, no thought of comparison. His attitude was not: “I can do it better than you,” but simply: “I can do it.” What he meant by doing was doing superlatively.
Ayn Rand (Atlas Shrugged)
Foreign, for sure. But we all bleed the same color red. No doubt about that. The truth of that statement was plain to see. Reacher put the guy out of misery. A single shot, close range, behind the ear. An unnecessary round expended, but good manners had a price
Lee Child (A Wanted Man (Jack Reacher, #17))
Many outsiders clarified that they believe Christians have a right (even an obligation) to pursue political involvement, but they disagree with our methods and our attitudes. They say we seem to be pursuing an agenda that benefits only ourselves; that we expect too much out of politics; they question whether we are motivated by our economic status rather than faith perspectives when we support conservative politics; they claim we act and say things in an unchristian manner; they wonder whether Jesus would use political power as we do; and they are concerned that we overpowered the voices of other groups.
David Kinnaman (unChristian: What a New Generation Really Thinks about Christianity... and Why It Matters)
There is indeed a great deal of futility amongst the human race which we do not commonly see, for it all forms part of our illusion; but let a man be much annoyed by something that others do, so that he is separated from them and has to leave them, and looks back at what they are doing, and he'll see at once all manner of whimsical absurdities that he had not noticed before; and Ramon Alonzo in the shade of his oak, waiting for the noon to go by, grew very contemptuous of the attitude that the world took up towards shadows.
Lord Dunsany (The Charwoman's Shadow)
The way you treat your food on your plate is a reflection of the way you treat people in your life. Learning how to dine teaches you not just how to eat but how to treat people.
Rajiv Talreja
A chief cause of worry and unhappiness in life is trading what we want most for what we want at the moment.
Maralee McKee (Manners That Matter for Moms: The Essential Book of Life Skills for Your Kids)
Straight-A students without good manners or etiquette are like a sharp knife without a handle, dangerous and useless.
Norbertus Krisnu Prabowo
As a gentleman- assuming you still have some pretensions in that direction- of honor- again, perhaps presumptuous, but still supposing your passing acquaintance with the concept- it is your duty- I won't even trouble to speculate here, but remain naively hopeful- to protect those under your care.
Connie Brockway (So Enchanting)
The three conditioned aspects or divisions of itself can best be told in this manner: The receptive attitude of mind is that aspect which receives impressions and therefore may be likened to a womb or Mother. That which makes the impression is the male or pressing aspect and is therefore known as Father. The impression in time becomes an expression, which expression is ever the likeness and image of the impression; therefore this objectified aspect is said to be the Son bearing witness of his Father-Mother.
Neville Goddard (Your Faith is Your Fortune)
(Some people regard the astonishing collapse of manners and civility in our society as a superficial event. They are wrong. The fate of decorum expresses the fate of a culture’s dignity, its attitude toward its animating values.)
Roger Kimball (The Fortunes of Permanence: Culture and Anarchy in an Age of Amnesia)
As proof that HOW we see things matters, Gen. Montgomery took a preprepared text that had been deemed an innocuous complement to his American troops and delivered it in such a way that his condescension prompted more division than unity.
Jean Edward Smith (Eisenhower in War and Peace)
Even at seventeen, Dolores was judgemental, prejudiced and sadistic, although her conscientious attitude, her saccharine manner towards her superiors, and the ruthlessness and stealth with which she took credit for other people’s work soon gained her advancement. Before
J.K. Rowling (Short Stories from Hogwarts of Power, Politics and Pesky Poltergeists (Pottermore Presents, #2))
It is our function to encourage the behaviour, the manners, the whole attitude of mind, which democracies naturally like and enjoy, because these are the very things which, if unchecked, will destroy democracy. You would almost wonder that even humans don’t see it themselves.
C.S. Lewis (The Screwtape Letters)
People undergo several sequential steps in maturing from infancy including childhood, adolescences, young adulthood, middle age, and old age. Each stage presents distinct challenges that require a person to amend how they think and act. The motive for seeking significant change in a person’s manner of perceiving the world and behaving vary. Alteration of person’s mindset can commence with a growing sense of awareness that a person is dissatisfied with an aspect of his or her life, which cause a person consciously to consider amending their lifestyle.
Kilroy J. Oldster (Dead Toad Scrolls)
They will base that judgment on whatever the status of your escort and manners are." "Escort and manners?" Tucker scoffed. "What good are manners? 'I'm sorry sir, for stealing your change.'" Vivian jerked the girl's arm sharply. "No more of that, Tucker. The stealing or the attitude.
Emory Sharplin (Scrap)
It can be said with truth that certain aspects of reality conceal themselves from anyone who looks upon reality from a profane and materialistic point of view, and they become inaccessible to his observation: this is not a more or less ‘picturesque’ manner of speaking, as some people might be tempted to think, but is the simple and direct statement of a fact, just as it is a fact that animals flee spontaneously and instinctively from the presence of anyone who evinces a hostile attitude toward them. That is why there are some things that can never be grasped by men of learning who are materialists or positivists, and this naturally further confirms their belief in the validity of their conceptions by seeming to afford a sort of negative proof of them, whereas it is really neither more nor less than a direct effect of the conceptions themselves.
René Guénon (The Reign of Quantity & the Signs of the Times)
Paris presents itself to the flâneur as the realm of the possible, the ideal place in which all experiences are theoretically achievable. In exploring a city, some prefer to follow a maniacal scheme, visiting roads or monuments in alphabetical order, moving around with a compass or with a pedometer. Others love to follow in a prosaic manner the instructions of tourist guides, or the suggestions they have heard from friends or acquaintances. Nevertheless, although it may appear paradoxical, in order to acquire a profound view of things, you must first of all move randomly. This is the founding dogma and, I would dare say, the “gnoseological principle” of flânerie. The flâneur moves through the city with neither a map nor a plan. He has to feel himself to be free and alone, ready and willing for the imponderable. The attitude of the true flâneur consists of not establishing a hierarchy between what most people consider important and what instead, normally, is not of any interest to anyone
Federico Castigliano (Flâneur: The Art of Wandering the Streets of Paris)
But underneath that crusty attitude and gruff grimace was a tender-hearted man who had made it his business to take Mike and me under his wing. And he'd taught us more about what a godly man was than any sermon could have. He hadn't wasted his life. He'd spent a good amount of it on us.
Susie Finkbeiner (All Manner of Things)
After considering the matter from every angle I decided that the best strategy I could adopt would be to treat my blindness as if it were a minor detail rather than a major catastrophe. I would thus be turning the tables on my handicap; in fact, striking at its very potency. I was careful, however, not to delude myself; the way would not be easy. Although I was over the wall, there was a wilderness beyond it, one totally unknown to me, and I would have to remind myself constantly that the manner in which I traveled through this wilderness depended a great deal on my attitude.
Sonora Carver (A Girl and Five Brave Horses)
After lunch, he rose and gave me the tips of his fingers, saying he would like to show me over his flat; but I snatched away my hand and gave a cry. What I had touched was cold and, at the same time, bony; and I remembered that his hands smelt of death. ‘Oh, forgive me!’ he moaned. And he opened a door before me. ‘This is my bedroom, if you care to see it. It is rather curious.’ His manners, his words, his attitude gave me confidence and I went in without hesitation. I felt as if I were entering the room of a dead person. The walls were all hung with black, but, instead of the white trimmings that usually set off that funereal upholstery, there was an enormous stave of music with the notes of the DIES IRAE, many times repeated. In the middle of the room was a canopy, from which hung curtains of red brocaded stuff, and, under the canopy, an open coffin. 'That is where I sleep,’ said Erik. 'One has to get used to everything in life, even to eternity.’ The sight upset me so much that I turned away my head” - Chapter 12: Apollo’s Lyre
Gaston Leroux (The Phantom of the Opera)
One night--it was on the twentieth of March, 1888--I was returning from a journey to a patient(for I had now returned to civil practice), when my way led me through Baker Street. As I passed the well-remembered door...I was seized with a keen desire to see Holmes again, and to know how he was employing his extraordinary powers. His rooms were brilliantly lit, and, even as I looked up, I saw his tall, spare figure pass twice in a dark silhouette against the blind. He was pacing the room swiftly, eagerly, with his head sunk upon his chest and his hands clasped behind him. To me, who knew his every mood and habit, his attitude and manner told their own story. He was at work again. He had risen out of his drug-created dreams and was hot upon the scent of some new problems.
Arthur Conan Doyle (A Scandal in Bohemia (The Adventures of Sherlock Holmes, #1))
...the presence of others has become even more intolerable to me, their conversation most of all. Oh, how it all annoys and exasperates me: their attitudes, their manners, their whole way of being! The people of my world, all my unhappy peers, have come to irritate, oppress and sadden me with their noisy and empty chatter, their monstrous and boundless vanity, their even more monstrous egotism, their club gossip... the endless repetition of opinions already formed and judgments already made; the automatic vomiting forth of articles read in those morning papers which are the recognised outlet of the hopeless wilderness of their ideas; the eternal daily meal of overfamiliar cliches concerning racing stables and the stalls of fillies of the human variety... the hutches of the 'petites femmes' - another worn out phrase in the dirty usury of shapeless expression! Oh my contemporaries, my dear contemporaries... Their idiotic self-satisfaction; their fat and full-blown self-sufficiency: the stupid display of their good fortune; the clink of fifty- and a hundred-franc coins forever sounding out their financial prowess, according their own reckoning; their hen-like clucking and their pig-like grunting, as they pronounce the names of certain women; the obesity of their minds, the obscenity of their eyes, and the toneless-ness of their laughter! They are, in truth, handsome puppets of amour, with all the exhausted despondency of their gestures and the slackness of their chic... Chic! A hideous word, which fits their manner like a new glove: as dejected as undertakers' mutes, as full-blown as Falstaff... Oh my contemporaries: the ceusses of my circle, to put it in their own ignoble argot. They have all welcomed the moneylenders into their homes, and have been recruited as their clients, and they have likewise played host to the fat journalists who milk their conversations for the society columns. How I hate them; how I execrate them; how I would love to devour them liver and lights - and how well I understand the Anarchists and their bombs!
Jean Lorrain (Monsieur de Phocas)
And after all this, some wretched modern Americans were to come and offer him the Rising Sun Lubricator, and throw pillows at his head! It was quite unbearable. Besides, no ghost in history had ever been treated in this manner. Accordingly, he determined to have vengeance, and remained till daylight in an attitude of deep thought.
Oscar Wilde (The Canterville Ghost)
The society we live in today is just an experiment. Nobody has the answers. Nobody knows where it’s going, or why. We don’t even know where we would like it to go. There’s no grown-up out there, looking out for us. Nobody’s home. It’s just one big, glorious chaos engine; busy, busy spawning all manner of unimaginable creatures, existences, relations, exquisite beauties and excruciating tragedies. When you truly see this, an experimental attitude towards society suddenly seems much less reckless or disrespectful. It is the only appropriate stance.
Hanzi Freinacht (The Listening Society: A Metamodern Guide to Politics, Book One)
There was no way that these guys were going to let a bleeding, barefoot woman simply wander off alone into the streets. Two of them were already running toward her with hands reaching out in a manner that, in normal circumstances, would have seemed just plain ungentlemanly. What would have been designated, in a Western office, as a hostile environment was soon in full swing as numerous rough strong hands were all over her, easing her to a comfortable perch on a chair that was produced as if by magic, feeling through her hair to find bumps and lacerations. Three different first aid kits were broken open at her feet; older and wiser men began to lodge objections at the profligate use of supplies, darkly suggesting that it was all because she was a pretty girl. A particularly dashing young man skidded up to her on his knees (he was wearing hard-shell knee pads) and, in an attitude recalling the prince on the final page of Cinderella, fit a pair of used flip-flops onto her feet.
Neal Stephenson (Reamde)
Roche offered a different interpretation: while it might be true that some patients appeared to be abusing Librium and Valium, these were people who were using the drug in a nontherapeutic manner. Some individuals just have addictive personalities and are prone to abuse any substance you make available to them. This attitude was typical in the pharmaceutical industry: it’s not the drugs that are bad; it’s the people who abuse them.
Patrick Radden Keefe (Empire of Pain: The Secret History of the Sackler Dynasty)
But the attitude that Viking society held up as the ideal one was a heroic stoicism. In the words of archaeologist Neil Price, "The outcome of our actions, our fate, is already decided and therefore does not matter. What is important is the manner of our conduct as we go to meet it." You couldn't change what was going to happen to you, but you could at least face it with honor and dignity. The best death was to go down fighting, preferably with a smile on your lips. Life is precarious by nature, but this was especially true in the Viking Age, which made this fatalism, and stoicism in the face of it, especially poignant. The model of this ideal was Odin's amassing an army in Valhalla in preparation for Ragnarok. He knew that Fenrir, "the wolf", was going to murder him one way or another. Perhaps on some level he hoped that by gathering all of the best warriors to fight alongside him, he could prevent the inevitable. But deep down he knew that his struggle was hopeless - yet he determined to struggle just the same, and to die in the most radiant blaze of glory he could muster.
Daniel McCoy (The Viking Spirit: An Introduction to Norse Mythology and Religion)
We are all obligated to show respect, and we deserve to be respected as well. It is worrying when we see children don't show respect to their parents, teachers, and elders, and it is more worrying when adults don't take action. Catching this misbehavior from an early age and correcting it helps raise a child who watches his words and attitude all of his life, and so we raise a healthy human being who knows how to add to life, not to ruin it.
Noora Ahmed Alsuwaidi
Trilling believed, in other words, that philosophical coherence is not a notable feature of most people’s politics. Their political opinions may be rigid; they are not necessarily rigorous. They tend to float up out of some mix of sentiment, custom, moral aspiration, and aesthetic pleasingness. People hold certain views because it feels good or right to hold them (which is why they have an answer for pollsters even when they have never given an issue serious thought). Trilling thought that this does not make those opinions any less potent. On the contrary, it is unexamined attitudes and assumptions—things people take to be merely matters of manners or taste, and nothing so consequential as political positions—that demand critical attention.
Louis Menand (The Free World: Art and Thought in the Cold War)
But Takeichi’s words made me aware that my mental attitude towards painting had been completely mistaken. What superficiality—and what stupidity—there is in trying to depict in a pretty manner things which one has thought pretty. The masters through their subjective perceptions created beauty out of trivialities. They did not hide their interest even in things which were nauseatingly ugly, but soaked themselves in the pleasure of depicting them. In other words, they seemed not to rely in the least on the misconceptions of others.
Osamu Dazai (No Longer Human)
For the first few hundred years of American history, food preparation was generally approached in a no-nonsense manner. Even as late as twenty-five years ago, the general attitude was that “feeding your face” was all right, but to make too much fuss about it was somehow decadent. In the past two decades, of course, the trend has reversed itself so sharply that earlier misgivings about gastronomic excesses seem almost to have been justified. Now we have “foodies” and wine freaks who take the pleasures of the palate as seriously as if they were rites in a brand-new religion. Gourmet
Mihály Csíkszentmihályi (Flow: The Psychology of Optimal Experience)
You've told a good story in a skillful manner. I like it that you haven't moralized about your heroine's mistakes. You've made it difficult for the reader not to sympathize with her." "I sympathize with her," Amanda said frankly. "I've always thought it would be the worst kind of horror to be trapped in a loveless marriage. So many women are forced to marry because of pure economics. If more women were able to support themselves, there would be fewer reluctant brides and unhappy wives." "Why, Miss Briars," he said softly. "How unconventional of you." She countered his amusement with a perplexed frown. "It's only sensible, really." He realized suddenly that this was the key to understanding her. Amanda was so doggedly practical that she was willing to discard the hypocrisies and stale social attitudes that most people accepted without thinking. Why, indeed, should a woman marry just because it was the expected thing to do, if she were able to choose otherwise? "Perhaps most women think it is easier to marry than support themselves," he said, deliberately provoking her. "Easier?" she snorted. "I've never seen a shred of evidence that spending the rest of one's days in domestic drudgery is any easier than working at some trade. What women need is more education, more choices, and then they will be able to consider options for themselves other than marriage.
Lisa Kleypas (Suddenly You)
though she isn’t stupid at all. “Wow, other people are mastering this, even people who were as clueless as I was in the beginning, and I just can’t seem to learn to think in this manner.” 5. Caroline Sacks was experiencing what is called “relative deprivation,” a term coined by the sociologist Samuel Stouffer during the Second World War. Stouffer was commissioned by the U.S. Army to examine the attitudes and morale of American soldiers, and he ended up studying half a million men and women, looking at everything from how soldiers viewed their commanding officers to how black soldiers felt they were being treated to how difficult soldiers found it to serve in isolated outposts. But one set of questions Stouffer asked stood out. He quizzed both
Malcolm Gladwell (David and Goliath: Underdogs, Misfits, and the Art of Battling Giants)
A boy, by the age of 3 years, senses that his destiny is to be a man, so he watches his father particularly-his interests, manner, speech, pleasures, his attitude toward work. The fact is that child rearing is a long, hard job, the rewards are not always immediately obvious, the work is undervalued, and parents are just as human and almost as vulnerable as their children. Without freedom of choice, there is no creativity. Without creativity, there is no life. Respect children because they're human beings and they deserve respect, and they'll grow up to be better people. Physical punishment teaches children that the larger, stronger person has the power to get his way, whether or not he is in the right, and they may resent this in the parent-for
Benjamin Spock
She learned of the class system of a great Democracy. She was puzzled and hurt by teacher’s attitude. Obviously the teacher hated her and others like her for no other reason than that they were what they were. Teacher acted as though they had no right to be in the school but that she was forced to accept them and was doing so with as little grace as possible. She begrudged them the few crumbs of learning she threw at them. Like the doctor at the health center, she too acted as though they had no right to live. It would seem as if all the unwanted children would stick together and be one against the things that were against them. But not so. They hated each other as much as the teacher hated them. They aped teacher's snarling manner when they spoke to each other.
Betty Smith (A Tree Grows in Brooklyn)
My impressions were this: There is an insect called the hunting wasp. The female hunts for spiders and other insects and preys on them in an unusual way. She stings them in the large nerve ganglion on the underside of the thorax so that they are not killed but only paralyzed. She then lays an egg on the paralyzed victim (or within it’s body) and seals the prey up in a nest. When the egg hatches, the wasp larva commences to eat the prey, slowly, gradually, in a highly systemized way. The nonvital tissues and organs are eaten first, so that the paralyzed creature remains alive for a good many days. Eventually, of course, its guest eats away so much of it that it dies. During the whole long process of consumption, the prey cannot move, cry out or resist in any way.” “Now, suppose we view the Church as the hunting wasp, it’s stinger being represented by the nuns and priests who teach in the schools. And let us view the pupils as the paralyzed prey. The egg that is injected into them is the dogma, which in time must hatch into the larva-personal philosophy or religious attitude. This larva, as that of the wasp eats away from within, slowly and in a specialized manner, until the victim in destroyed. That is my impression of parochial education.
Tom Robbins (Another Roadside Attraction)
Images of him continued to plague me, unbidden and cruelly tantalising: the mesmerizing blue eyes that compelled me to share with him my most private fears; the feel of his thick, untidy hair as the sunlight split it into myriad shades of gold; the soft laugh that touched my soul; his aloof but unpretentious manner; his confident assurance that I could make my own choices. I shuddered at the thought of Steldor's attitude toward me, for he saw me as only a woman, relegated to supervising that household, planning and executing social events and raising the children. All he really wanted was my presence in his bed, which made me all the more unwilling to comply. Steldor's glance made me uncomfortable, his patronising laugh made me cringe, his condescension frequently led to my humiliation. In Narians arms, I had felt extraordinary happiness; in Steldor's I felt trapped.
Cayla Kluver (Allegiance (Legacy, #2))
An expert from The Second Himalayan Expedition, by the Scottish mountaineer W.H.Murray Until one is committed there is hesitancy, the chance to draw back, always ineffectiveness. Concerning all acts of initiative (and creation), there is one elementary truth, the ignorance of which kills countless ideas and splendid plans: that the moment one definately commits oneself, then Providence moves too. All sorts of things occur to help one that would never otherwise have occurred. A whole stream of events issues from the decision, raising in one's favour all manner of unforeseen incidents and meetings and material assistance, which no man could have dreamt would have come his way. I have learned a great respect for one of Goethe's couples: "Whatever you can do or dream you can, begin it. Boldness has genius, power and magic in it!" A whole stream of events ... which no man could have dreamt would have come by his way
W.H.Murray
He then said something in Arabic to Ali, who made a sign of obedience and withdrew, but not to any distance. As to Franz a strange transformation had taken place in him. All the bodily fatigue of the day, all the preoccupation of mind which the events of the evening had brought on, disappeared as they do at the first approach of sleep, when we are still sufficiently conscious to be aware of the coming of slumber. His body seemed to acquire an airy lightness, his perception brightened in a remarkable manner, his senses seemed to redouble their power, the horizon continued to expand; but it was not the gloomy horizon of vague alarms, and which he had seen before he slept, but a blue, transparent, unbounded horizon, with all the blue of the ocean, all the spangles of the sun, all the perfumes of the summer breeze; then, in the midst of the songs of his sailors, -- songs so clear and sonorous, that they would have made a divine harmony had their notes been taken down, -- he saw the Island of Monte Cristo, no longer as a threatening rock in the midst of the waves, but as an oasis in the desert; then, as his boat drew nearer, the songs became louder, for an enchanting and mysterious harmony rose to heaven, as if some Loreley had decreed to attract a soul thither, or Amphion, the enchanter, intended there to build a city. At length the boat touched the shore, but without effort, without shock, as lips touch lips; and he entered the grotto amidst continued strains of most delicious melody. He descended, or rather seemed to descend, several steps, inhaling the fresh and balmy air, like that which may be supposed to reign around the grotto of Circe, formed from such perfumes as set the mind a dreaming, and such fires as burn the very senses; and he saw again all he had seen before his sleep, from Sinbad, his singular host, to Ali, the mute attendant; then all seemed to fade away and become confused before his eyes, like the last shadows of the magic lantern before it is extinguished, and he was again in the chamber of statues, lighted only by one of those pale and antique lamps which watch in the dead of the night over the sleep of pleasure. They were the same statues, rich in form, in attraction, and poesy, with eyes of fascination, smiles of love, and bright and flowing hair. They were Phryne, Cleopatra, Messalina, those three celebrated courtesans. Then among them glided like a pure ray, like a Christian angel in the midst of Olympus, one of those chaste figures, those calm shadows, those soft visions, which seemed to veil its virgin brow before these marble wantons. Then the three statues advanced towards him with looks of love, and approached the couch on which he was reposing, their feet hidden in their long white tunics, their throats bare, hair flowing like waves, and assuming attitudes which the gods could not resist, but which saints withstood, and looks inflexible and ardent like those with which the serpent charms the bird; and then he gave way before looks that held him in a torturing grasp and delighted his senses as with a voluptuous kiss. It seemed to Franz that he closed his eyes, and in a last look about him saw the vision of modesty completely veiled; and then followed a dream of passion like that promised by the Prophet to the elect. Lips of stone turned to flame, breasts of ice became like heated lava, so that to Franz, yielding for the first time to the sway of the drug, love was a sorrow and voluptuousness a torture, as burning mouths were pressed to his thirsty lips, and he was held in cool serpent-like embraces. The more he strove against this unhallowed passion the more his senses yielded to its thrall, and at length, weary of a struggle that taxed his very soul, he gave way and sank back breathless and exhausted beneath the kisses of these marble goddesses, and the enchantment of his marvellous dream.
Alexandre Dumas (The Count of Monte Cristo)
Our Difficulty in Believing in Providence The first obstacle is that, as long as we have not experienced concretely the fidelity of Divine Providence to provide for our essential needs, we have difficulty believing in it and we abandon it. We have hard heads, the words of Jesus do not suffice for us, we want to see at least a little in order to believe! Well, we do not see it operating around us in a clear manner. How, then, are we to experience it? It is important to know one thing: We cannot experience this support from God unless we leave Him the necessary space in which He can express Himself. I would like to make a comparison. As long as a person who must jump with a parachute does not jump out into the void, he cannot feel that the cords of the parachute will support him, because the parachute has not yet had the chance to open. One must first jump and it is only later that one feels carried. And so it is in spiritual life: “God gives in the measure that we expect of Him,” says Saint John of the Cross. And Saint Francis de Sales says: “The measure of Divine Providence acting on us is the degree of confidence that we have in it.” This is where the problem lies. Many do not believe in Providence because they’ve never experienced it, but they’ve never experienced it because they’ve never jumped into the void and taken the leap of faith. They never give it the possibility to intervene. They calculate everything, anticipate everything, they seek to resolve everything by counting on themselves, instead of counting on God. The founders of religious orders proceed with the audacity of this spirit of faith. They buy houses without having a penny, they receive the poor although they have nothing with which to feed them. Then, God performs miracles for them. The checks arrive and the granaries are filled. But, too often, generations later, everything is planned, calculated. One doesn’t incur an expense without being sure in advance to have enough to cover it. How can Providence manifest itself? And the same is true in the spiritual life. If a priest drafts all his sermons and his talks, down to the least comma, in order to be sure that he does not find himself wanting before his audience, and never has the audacity to begin preaching with a prayer and confidence in God as his only preparation, how can he have this beautiful experience of the Holy Spirit, Who speaks through his mouth? Does the Gospel not say, …do not worry about how to speak or what you should say; for what you are to say will be given to you when the time comes; because it will not be you who will be speaking, but the Spirit of your Father will be speaking in you (Matthew 10:19)? Let us be very clear. Obviously we do not want to say that it is a bad thing to be able to anticipate things, to develop a budget or prepare one’s homilies. Our natural abilities are also instruments in the hands of Providence! But everything depends on the spirit in which we do things. We must clearly understand that there is an enormous difference in attitude of heart between one, who in fear of finding himself wanting because he does not believe in the intervention of God on behalf of those who lean on Him, programs everything in advance to the smallest detail and does not undertake anything except in the exact measure of its actual possibilities, and one who certainly undertakes legitimate things, but who abandons himself with confidence in God to provide all that is asked of him and who thus surpasses his own possibilities. And that which God demands of us always goes beyond our natural human possibilities!
Jacques Philippe (Searching for and Maintaining Peace)
I had tracked down a little cafe in the next village, with a television set that was going to show the World Cup Final on the Saturday. I arrived there mid-morning when it was still deserted, had a couple of beers, ordered a sensational conejo au Franco, and then sat, drinking coffee, and watching the room fill up. With Germans. I was expecting plenty of locals and a sprinkling of tourists, even in an obscure little outpost like this, but not half the population of Dortmund. In fact, I came to the slow realisation as they poured in and sat around me . . . that I was the only Englishman there. They were very friendly, but there were many of them, and all my exits were cut off. What strategy could I employ? It was too late to pretend that I was German. I’d greeted the early arrivals with ‘Guten Tag! Ich liebe Deutschland’, but within a few seconds found myself conversing in English, in which they were all fluent. Perhaps, I hoped, they would think that I was an English-speaker but not actually English. A Rhodesian, possibly, or a Canadian, there just out of curiosity, to try to pick up the rules of this so-called ‘Beautiful Game’. But I knew that I lacked the self-control to fake an attitude of benevolent detachment while watching what was arguably the most important event since the Crucifixion, so I plumped for the role of the ultra-sporting, frightfully decent Upper-Class Twit, and consequently found myself shouting ‘Oh, well played, Germany!’ when Helmut Haller opened the scoring in the twelfth minute, and managing to restrain myself, when Geoff Hurst equalised, to ‘Good show! Bit lucky though!’ My fixed grin and easy manner did not betray the writhing contortions of my hands and legs beneath the table, however, and when Martin Peters put us ahead twelve minutes from the end, I clapped a little too violently; I tried to compensate with ‘Come on Germany! Give us a game!’ but that seemed to strike the wrong note. The most testing moment, though, came in the last minute of normal time when Uwe Seeler fouled Jackie Charlton, and the pig-dog dolt of a Swiss referee, finally revealing his Nazi credentials, had the gall to penalise England, and then ignored Schnellinger’s blatant handball, allowing a Prussian swine named Weber to draw the game. I sat there applauding warmly, as a horde of fat, arrogant, sausage-eating Krauts capered around me, spilling beer and celebrating their racial superiority.
John Cleese (So, Anyway...: The Autobiography)
Chapter I. Ignorance is Strength.   Throughout recorded time, and probably since the end of the Neolithic Age, there have been three kinds of people in the world, the High, the Middle and the Low. They have been subdivided in many ways, they have borne countless different names, and their relative numbers, as well as their attitude towards one another, have varied from age to age: but the essential structure of society has never altered. Even after enormous upheavals and seemingly irrevocable changes, the same pattern has always reasserted itself, just as a gyroscope will always return to equilibrium, however far it is pushed one way or the other.   ‘Julia, are you awake?’ said Winston. ‘Yes, my love, I’m listening. Go on. It’s marvellous.’ He continued reading:   The aims of these three groups are entirely irreconcilable. The aim of the High is to remain where they are. The aim of the Middle is to change places with the High. The aim of the Low, when they have an aim—for it is an abiding characteristic of the Low that they are too much crushed by drudgery to be more than intermittently conscious of anything outside their daily lives—is to abolish all distinctions and create a society in which all men shall be equal. Thus throughout history a struggle which is the same in its main outlines recurs over and over again. For long periods the High seem to be securely in power, but sooner or later there always comes a moment when they lose either their belief in themselves or their capacity to govern efficiently, or both. They are then overthrown by the Middle, who enlist the Low on their side by pretending to them that they are fighting for liberty and justice. As soon as they have reached their objective, the Middle thrust the Low back into their old position of servitude, and themselves become the High. Presently a new Middle group splits off from one of the other groups, or from both of them, and the struggle begins over again. Of the three groups, only the Low are never even temporarily successful in achieving their aims. It would be an exaggeration to say that throughout history there has been no progress of a material kind. Even today, in a period of decline, the average human being is physically better off than he was a few centuries ago. But no advance in wealth, no softening of manners, no reform or revolution has ever brought human equality a millimetre nearer. From the point of view of the Low, no historic change has ever meant much more than a change in the name of their masters.
George Orwell (1984)
I can't help but wonder how the old Empire would have handled the crisis. I hope you will forgive my partisan attitude but it seems to me that the Emperor would have mobilized his entire armament at the first threat and dealt with the Yuuzhan Vong in an efficient and expeditious manner through the use of overwhelming force. Certainly better than Borsk Fey'lya's policy if I understood it correctly as a policy of negotiating with the invaders at the same time as he was fighting them sending signals of weakness to a ruthless enemy who used negotiation only as a cover for further conquests." "That's not what the Empire would have done Commander. What the Empire would have done was build a super-colossal Yuuzhan Vong-killing battle machine. They would have called it the Nova Colossus or the Galaxy Destructor or the Nostril of Palpatine or something equally grandiose. They would have spent billions of credits employed thousands of contractors and subcontractors and equipped it with the latest in death-dealing technology. And you know what would have happened It wouldn't have worked. They'd forget to bolt down a metal plate over an access hatch leading to the main reactors or some other mistake and a hotshot enemy pilot would have dropped a bomb down there and blow the whole thing up. Now that's what the Empire would have done." Dorja Han
Walter Jon Williams (Destiny's Way (Star Wars: The New Jedi Order, #14))
As a girl, it had been firmly set down that one ought never speak until one was spoken to, and when one did, one ought not speak of anything that might provoke or worry. One referred to the limb of the table, not the leg, the white meat on the chicken, not the breast. Good manners were the foundations of civilization. One knew precisely with whom one sat in a room based entirely on how well they behaved, and in what manner. Forks and knives were placed at the ten-twenty on one's plate when one was finished eating, One ought to walk straight and keep one's hands to oneself when one s poke, least one be taken for an Italian or Jew. A woman was meant to tend a child, a garden, or a conversation. A woman ought to know how to mind the temperature in a room, adding a little heat in a well-timed question, or cool a warm temper with the suggestion of another drink, a bowl of nuts, and a smile. What Kitty had learned at Miss Porter's School---handed down from Sarah Porter through the spinsters teaching there, themselves the sisters of Yale men who handed down the great words, Truth. Verity. Honor--was that your brothers and your husbands and your sons will lead, and you will tend., You will watch and suggest, guide and protect. You will carry the torch forward, and all to the good. There was the world. And one fixed an eye keenly on it. One learned its history; one understood the causes of its wars. One debated and, gradually, a picture emerged of mankind over the centuries; on understood the difference between what was good and what was right. On understood that men could be led to evil, against the judgment of their better selves. Debauchery. Poverty of spirit. This was the explanation for so many unfortunate ills--slavery, for instance. The was the reason. Men, individual men, were not at fault. They had to be taught. Led. Shown by example what was best. Unfairness, unkindness could be addressed. Queitly. Patiently.. Without a lot of noisy attention. Noise was for the poorly bred. If one worried, if one were afraid, if one doubted--one kept it to oneself. One looked for the good, and one found it. The woman found it, the woman pointed it out, and the man tucked it in his pocket, heartened. These were the rules.
Sarah Blake (The Guest Book)
Then there is the butterfly-or is it a moth? Humbert's inability to differentiate between the two,his indifference, implies a moral carelessness. This blind indifference echoes his callous attitude towards Lolita's nightly sobs. Those who tell us Lolita is a little vixen who deserved what she got should remember her nightly sobs in the arms of her rapist and jailer, because you see, as Humbert reminds us with a mixture of relish and pathos, "she had absolutely nowhere else to go." This came to mind when we were discussing in our class Humbert's confiscation of Lolita's life. The first thing that struck us in reading Lolita-in fact it was on the very first page-was how Lolita was given to us as Humbert's creature. We only see her in passing glimpses. "What I had madly possessed," he informs us, "was not she, but my own creation, another fanciful Lolita-perhaps, more real than Lolita . . . having no will, no consciousness-indeed no real life of her own." Humbert pins Lolita by first naming her, a name that becomes the echo of his desires. To reinvent her, Humbert must take from Lolita her own real history and replace it with his own, turning Lolita into a reincarnation of his lost, unfulfilled young love. Humbert's solipsization of Lolita. Yet she does have a past. Despite Humbert's attempts to orphan Lolita by robbing her of her history. Lolita has a tragic past, with a dead father and a dead two-year-old brother. And now also a dead mother. Like my students, Lolita's past comes to her not so much as a loss but as a lack, and like my students, she becomes a figment in someone else's dream. When I think of Lolita, I think of that half-alive butterfly pinned to the wall. The butterfly is not an obvious symbol, but it does suggest that Humbert fixes Lolita in the same manner that the butterfly is fixed; he wants her, a living breathing human being, to become stationary, to give up her life for the still life he offers her in return. Lolita's image is forever associated in the minds of her readers with that of her jailer. Lolita on her own has no meaning; she can only come to life through her prison bars. This is how I read Lolita. Again and again as we discussed Lolita in that class. And more and more I thought of that butterfly; what linked us so closely was this perverse intimacy of victim and jailer.
Azar Nafisi (Reading Lolita in Tehran: A Memoir in Books)
Finally, we arrive at the question of the so-called nonpolitical man. Hitler not only established his power from the very beginning with masses of people who were until then essentially nonpolitical; he also accomplished his last step to victory in March of 1933 in a "legal" manner, by mobilizing no less than five million nonvoters, that is to say, nonpolitical people. The Left parties had made every effort to win over the indifferent masses, without posing the question as to what it means "to be indifferent or nonpolitical." If an industrialist and large estate owner champions a rightist party, this is easily understood in terms of his immediate economic interests. In his case a leftist orientation would be at variance with his social situation and would, for that reason, point to irrational motives. If an industrial worker has a leftist orientation, this too is by all mean rationally consistent—it derives from his economic and social position in industry. If, however, a worker, an employee, or an official has a rightist orientation, this must be ascribed to a lack of political clarity, i.e., he is ignorant of his social position. The more a man who belongs to the broad working masses is nonpolitical, the more susceptible he is to the ideology of political reaction. To be nonpolitical is not, as one might suppose, evidence of a passive psychic condition, but of a highly active attitude, a defense against the awareness of social responsibility. The analysis of this defense against consciousness of one's social responsibility yields clear insights into a number of dark questions concerning the behavior of the broad nonpolitical strata. In the case of the average intellectual "who wants nothing to do with politics," it can easily be shown that immediate economic interests and fears related to his social position, which is dependent upon public opinion, lie at the basis of his noninvolvement. These fears cause him to make the most grotesque sacrifices with respect to his knowledge and convictions. Those people who are engaged in the production process in one way or another and are nonetheless socially irresponsible can be divided into two major groups. In the case of the one group the concept of politics is unconsciously associated with the idea of violence and physical danger, i.e., with an intense fear, which prevents them from facing life realistically. In the case of the other group, which undoubtedly constitutes the majority, social irresponsibility is based on personal conflicts and anxieties, of which the sexual anxiety is the predominant one. […] Until now the revolutionary movement has misunderstood this situation. It attempted to awaken the "nonpolitical" man by making him conscious solely of his unfulfilled economic interests. Experience teaches that the majority of these "nonpolitical" people can hardly be made to listen to anything about their socio-economic situation, whereas they are very accessible to the mystical claptrap of a National Socialist, despite the fact that the latter makes very little mention of economic interests. [This] is explained by the fact that severe sexual conflicts (in the broadest sense of the word), whether conscious or unconscious, inhibit rational thinking and the development of social responsibility. They make a person afraid and force him into a shell. If, now, such a self-encapsulated person meets a propagandist who works with faith and mysticism, meets, in other words, a fascist who works with sexual, libidinous methods, he turns his complete attention to him. This is not because the fascist program makes a greater impression on him than the liberal program, but because in his devotion to the führer and the führer's ideology, he experiences a momentary release from his unrelenting inner tension. Unconsciously, he is able to give his conflicts a different form and in this way to "solve" them.
Wilhelm Reich (The Mass Psychology of Fascism)
It would be futile to delude ourselves that at present, readers find every pathography unsavory. This attitude is excused with the reproach that from a pathographic elaboration of a great man one never obtains an understanding of his importance and his attainments, that it is therefore useless mischief to study in him things which could just as well be found in the first comer. However, this criticism is so clearly unjust that it can only be grasped when viewed as a pretext and a disguise for something. As a matter of fact pathography does not aim at making comprehensible the attainments of the great man; no one should really be blamed for not doing something which one never promised. The real motives for the opposition are quite different. One finds them when one bears in mind that biographers are fixed on their heroes in quite a peculiar manner. Frequently they take the hero as the object of study because, for reasons of their personal emotional life, they bear him a special affection from the very outset. They then devote themselves to a work of idealization which strives to enroll the great men among their infantile models, and to revive through him, as it were, the infantile conception of the father. For the sake of this wish they wipe out the individual features in his physiognomy, they rub out the traces of his life's struggle with inner and outer resistances, and do not tolerate in him anything of human weakness or imperfection; they then give us a cold, strange, ideal form instead of the man to whom we could feel distantly related. It is to be regretted that they do this, for they thereby sacrifice the truth to an illusion, and for the sake of their infantile phantasies they let slip the opportunity to penetrate into the most attractive secrets of human nature.
Sigmund Freud (Leonardo da Vinci and a Memory of His Childhood)
Freud’s incest theory describes certain fantasies that accompany the regression of libido and are especially characteristic of the personal unconscious as found in hysterical patients. Up to a point they are infantile-sexual fantasies which show very clearly just where the hysterical attitude is defective and why it is so incongruous. They reveal the shadow. Obviously the language used by this compensation will be dramatic and exaggerated. The theory derived from it exactly matches the hysterical attitude that causes the patient to be neurotic. One should not, therefore, take this mode of expression quite as seriously as Freud himself took it. It is just as unconvincing as the ostensibly sexual traumata of hysterics. The neurotic sexual theory is further discomfited by the fact that the last act of the drama consists in a return to the mother’s body. This is usually effected not through the natural channels but through the mouth, through being devoured and swallowed (pl. LXII), thereby giving rise to an even more infantile theory which has been elaborated by Otto Rank. All these allegories are mere makeshifts. The real point is that the regression goes back to the deeper layer of the nutritive function, which is anterior to sexuality, and there clothes itself in the experiences of infancy. In other words, the sexual language of regression changes, on retreating still further back, into metaphors derived from the nutritive and digestive functions, and which cannot be taken as anything more than a façon de parler. The so-called Oedipus complex with its famous incest tendency changes at this level into a “Jonah-and-the-Whale” complex, which has any number of variants, for instance the witch who eats children, the wolf, the ogre, the dragon, and so on. Fear of incest turns into fear of being devoured by the mother. The regressing libido apparently desexualizes itself by retreating back step by step to the presexual stage of earliest infancy. Even there it does not make a halt, but in a manner of speaking continues right back to the intra-uterine, pre-natal condition and, leaving the sphere of personal psychology altogether, irrupts into the collective psyche where Jonah saw the “mysteries” (“représentations collectives”) in the whale’s belly. The libido thus reaches a kind of inchoate condition in which, like Theseus and Peirithous on their journey to the underworld, it may easily stick fast. But it can also tear itself loose from the maternal embrace and return to the surface with new possibilities of life.
C.G. Jung (Collected Works of C. G. Jung, Volume 5: Symbols of Transformation (The Collected Works of C. G. Jung))
The DUCE diverted funds intended for the Fiume adventure, and used them for His own election campaign. He was arrested for the illegal possession of arms, sent parcel bombs to the Archbishop of Milan and its mayor, and after election was, as is well-known, responsible for the assassination of Di Vagno and Matteoti. Since then He has been responsible for the murders of Don Mizzoni Amendola, the Rosselli brothers, and the journalist Piero Gobetti, quite apart from the hundreds who have been the victims of His squadistri in Ferrara, Ravenna and Trieste, and the thousands who have perished in foreign places whose conquest was useless and pointless. We Italians remain eternally grateful for this, and consider that so much violence has made us a superior race, just as the introduction of revolvers into Parliament and the complete destruction of constitutional democracy have raised our institutions to the greatest possible heights of civilisation. Since the illegal seizure of power, Italy has known an average of five acts of political violence per diem, the DUCE has decreed that 1922 is the new Annus Domini, and He was pretended to be a Catholic in order to dupe the Holy Father into supporting Him against the Communists, even though He really is one Himself. He has completely suborned the press by wrecking the premises of dissident newspapers and journals. In 1923 he invaded Corfu for no apparent reason, and was forced to withdraw by the League of Nations. In 1924 He gerrymandered the elections, and He has oppressed minorities in the Tyrol and the North-East. He sent our soldiers to take part in the rape of Somalia and Libya, drenching their hands in the blood of innocents, He has doubled the number of the bureaucracy in order to tame the bourgeoisie, He has abolished local government, interfered with the judiciary, and purportedly has divinely stopped the flow of lava on Mt Etna by a mere act of will. He has struck Napoleonic attitudes whilst permitting Himself to be used to advertise Perugina chocolates, He has shaved his head because He is ashamed to be seen to be going bald, He has been obliged to hire a tutor to teach Him table manners, He has introduced the Roman salute as a more hygienic alternative to the handshake, He pretends not to need spectacles, He has a repertoire of only two facial expression, He stands on a concealed podium whilst making speeches because He is so short, He pretends to have studied economics with Pareto, and He has assumed infallibility and encouraged the people to carry His image in marches, as though He were a saint. He is a saint, of course. He has (and who are we to disagree?) declared Himself greater than Aristotle, Kant, Aquinas, Dante, Michelangelo, Washington, Lincoln, and Bonaparte, and He has appointed ministers to serve Him who are all sycophants, renegades, racketeers, placemen, and shorter than He is. He is afraid of the Evil Eye and has abolished the second person singular as a form of address. He has caused Toscanini to be beaten up for refusing to play 'Giovinezza', and He has appointed academicians to prove that all great inventions were originally Italian and that Shakespeare was the pseudonym of an Italian poet. He has built a road through the site of the forum, demolishing fifteen ancient churches, and has ordered a statue of Hercules, eighty metres high, which will have His own visage, and which so far consists of a part of the face and one gigantic foot, and which cannot be completed because it has already used up one hundred tons of metal.
Louis de Bernières (Corelli’s Mandolin)
The traditional reluctance in this country to confront the real nature of racism is once again illustrated by the manner in which the majority of American whites interpreted what the Kerner Commission had to say about white racism. It seems that they have taken the Kerner Report as a call merely to examine their individual attitudes. The examination of individual attitudes is, of course, an indispensable requirement if the influence of racism is to be neutralized, but it is neither the only nor the basic requirement. The Kerner Report took great pains to make a distinction between racist attitudes and racist behavior. In doing so, it was trying to point out that the fundamental problem lies in the racist behavior of American institutions toward Negroes, and that the behavior of these institutions is influenced more by overt racist actions of people than by their private attitudes. If so, then the basic requirement is for white Americans, while not ignoring the necessity for a revision of their private beliefs, to concentrate on actions that can lead to the ultimate democratization of American institutions. By focusing upon private attitudes alone, white Americans may come to rely on token individual gestures as a way of absolving themselves personally of racism, while ignoring the work that needs to be done within public institutions to eradicate social and economic problems and redistribute wealth and opportunity. I mean by this that there are many whites sitting around in drawing rooms and board rooms discussing their consciences and even donating a few dollars to honor the memory of Dr. King. But they are not prepared to fight politically for the kind of liberal Congress the country needs to eradicate some of the evils of racism, or for the massive programs needed for the social and economic reconstruction of the black and white poor, or for a revision of the tax structure whereby the real burden will be lifted from the shoulders of those who don't have it and placed on the shoulders of those who can afford it. Our time offers enough evidence to show that racism and intolerance are not unique American phenomena. The relationship between the upper and lower classes in India is in some ways more brutal than the operation of racism in America. And in Nigeria black tribes have recently been killing other black tribes in behalf of social and political privilege. But it is the nature of the society which determines whether such conflicts will last, whether racism and intolerance will remain as proper issues to be socially and politically organized. If the society is a just society, if it is one which places a premium on social justice and human rights, then racism and intolerance cannot survive —will, at least, be reduced to a minimum. While working with the NAACP some years ago to integrate the University of Texas, I was assailed with a battery of arguments as to why Negroes should not be let in. They would be raping white girls as soon as they came in; they were dirty and did not wash; they were dumb and could not learn; they were uncouth and ate with their fingers. These attitudes were not destroyed because the NAACP psychoanalyzed white students or held seminars to teach them about black people. They were destroyed because Thurgood Marshall got the Supreme Court to rule against and destroy the institution of segregated education. At that point, the private views of white students became irrelevant. So while there can be no argument that progress depends both on the revision of private attitudes and a change in institutions, the onus must be placed on institutional change. If the institutions of this society are altered to work for black people, to respond to their needs and legitimate aspirations, then it will ultimately be a matter of supreme indifference to them whether white people like them, or what white people whisper about them in the privacy of their drawing rooms.
Bayard Rustin (Down the Line: The Collected Writings of Bayard Rustin)