Oxbridge Quotes

The spirit of peace descended like a cloud from heaven, for if the spirit of peace dwells anywhere, it is in the courts and quadrangles of Oxbridge on a fine October morning.

Now, Woolf calls her fictional bastion of male privilege Oxbridge, so I'll call mine Yarvard. Even though she cannot attend Yarvard because she is a woman, Judith cheerfully applies for admission at, let's call it, Smithcliff, a prestigious women's college. She is denied admission on the grounds that the dorms and classrooms can't accommodate wheelchairs, that her speech pattern would interfere with her elocution lessons, and that her presence would upset the other students. There is also the suggestion that she is not good marriage material for the men at the elite college to which Smithcliff is a bride-supplying "sister school." The letter inquires as to why she hasn't been institutionalized. When she goes to the administration building to protest the decision, she can't get up the flight of marble steps on the Greek Revival building. This edifice was designed to evoke a connection to the Classical world, which practiced infanticide of disabled newborns.

She told me never to envy anyone from Oxbridge because all of them were either egotistical bullies or trembling and frightened of themselves.

(Oxbridge is a compound term formed from the words obnoxious and privilege).

A thousand stars were flashing across the blue wastes of the sky. One seemed alone with an inscrutable society. All human beings were laid asleep- prone, horizontal, dumb. Nobody seemed stirring in the streets of Oxbridge. Even the door of the hotel sprang open at the touch of an invisible hand- not a boots was sitting up to light me to bed, it was so late.

The very Orthodox Professor Harold Fisch, bearded and wearing a skullcap, tells me that “the liberated territories” must be colonized and reclaimed by the Jews. The West Bank is Promised Land. For that matter the East Bank is, too. Professor Fisch, English by birth and dean of something or other at the new university in Beersheba, has no patience with the objections I offer. He tells me fiercely in his Oxbridge voice that we American Jews are not Jews at all.

El espíritu de la paz descendió como una nube de los cielos, porque si el espíritu de la paz mora en alguna parte es en los patios y céspedes de Oxbridge en una bella mañana de octubre. Paseando despacio por aquellos colegios, por delante de aquellas salas antiguas, la aspereza del presente parecía suavizarse, desaparecer; el cuerpo parecía contenido en un milagroso armario de cristal que no dejara penetrar ningún sonido, y la mente, liberada de todo contacto con los hechos (a menos que uno volviera a pisar el césped), se hallaba disponible para cualquier meditación que estuviera en armonía con el momento.

It is tragic, too, that students now describe themselves as mentally ill when facing what are the routine demands of student life and independent living. The NUS survey reports that students' feelings of crippling mental distress are primarily course-related and due to academic pressure. In 2013, in response to that year's NUS mental health survey, an article cheerily entitled 'Feeling worthless, hopeless ... who'd be a university student in Britain?' listed one young writer's anxiety-inducing student woes that span the whole length of her course: 'Grueling interview processes are not unusual, especially for courses like medicine, dentistry, and veterinary science, or for institutions like Oxbridge'. And then: 'Deadlines come thick and fast for first-year students, and for their final-year counterparts, the recession beckons'. Effectively, the very requirements of just being a student are typified as inducing mental illness. It can be hard to have sympathy with such youthful wimpishness. But I actually don't doubt the sincerity of these 'severe' symptoms experienced by stressed-out students. That is what is most worrying--they really are feeling over-anxious about minor inconveniences and quite proper academic pressure.

What we often think of as the self-belief instilled by an elite education is really a kind of class exceptionalism, a belief that privilege is earned through talent and hard work, against all of the available evidence. If you doubt this, simply ask the most left-wing Oxbridge graduate you can find what role they think their background played in their success.

But let’s be clear: the madness of everyday life was its own issue. It didn’t have any relationship to whether or not Christianity was bullshit. Obviously, Christianity was total bullshit. It was the most insane bullshit! But it was impossible to make an argument against superstition and magical nonsense, and have it stick, when that argument was delivered from a society where every citizen was a magician. And yes, reader, that includes you. You too are a magician. Your life is dominated by one of the oldest and most perverse forms of magic, one with less interior cohesion than the Christian faith, and you invest its empty symbolism with a level of belief that far outpaces that of any Christian. Here are some strips of paper and bits of metal! Watch as I transform these strips of paper and bits of metal into: (a) sex (b) food (c) clothing (d) shelter (e) transportation that allows me to acquire strips of paper and bits of money (f) intoxicants that distract me from my endless pursuit of strips of paper and bits of metal (g) leisure items that distract me from my endless pursuit of strips of paper and bits of metal (h) pointless vacations to exotic locales where I will replicate the brutish behavior that I display in my point of origin as a brief respite from my endless pursuit of strips of paper and bits of metal (i) unfair social advantages that allow my rotten children to undertake their own moronic pursuits of strips of paper and bits of metal. Humiliate yourself for strips of paper. Murder for the strips of paper. Humiliate others for the strips of paper. Worship the people who’ve accumulated such vast quantities of strips of paper that their strips of paper no longer have any physical existence and are now represented by binary notation. Treat the vast accumulators like gods. Free blowies for the moldering corpse of Steve Jobs! Fawning profile pieces for Jay-Z! The Presidency for billionaire socialite and real-estate developer Donald J. Trump! Kill! Kill! Kill! Work! Work! Work! Die! Die! Die! Go on. Pretend this is not the most magical thing that has ever happened. Historical arguments against Christianity tended to be delivered in tones of pearl-clutching horror, usually by subpar British intellectuals pimping their accent in America, a country where sounding like an Oxbridge twat conferred an unearned credibility. Yes, the Crusades were horrible. Yes, the Inquisition was awful. Yes, they shouldn’t have burned witches in Salem. Yes, there is an unfathomable amount of sexually abused walking wounded. Yes, every Christian country has oriented itself around the rich and done nothing but abuse the fuck out of its poor. But it’s not like the secular conversion of the industrialized world has alleviated any of the horror. Read the news. Murder, rape, murder, rape, murder, rape, murder, rape, murder, rape, murder, rape...Despair. All secularism has done, really, is remove a yoke from the rich. They’d always been horrible, but at least when they still paid lip service to Christian virtues, they could be shamed into philanthropy. Now they use market forces to slide the whole thing into feudalism. New York University built a campus [in Abu Dhabi] with slave labor! In the Twenty-First Century AD! And has suffered no rebuke! Applications are at an all-time high! The historical arguments against Christianity are as facile as reviews on Goodreads.com, and come down to this: Why do you organize around bad people who tell you that a Skyman wants you to be good? To which the rejoinder is: yes, the clergy sucks, but who cares how normal people are delivered into goodness?

I don’t know even the Mulligan’s town residence. One night, as he bade us adieu in Oxford Street, — ”I live THERE,” says he, pointing down towards Oxbridge, with the big stick he carries — so his abode is in that direction at any rate. He has his letters addressed to several of his friends’ houses, and his parcels, &c. are left for him at various taverns which he frequents. That pair of checked trousers, in which you see him attired, he did me the favor of ordering from my own tailor, who is quite as anxious as anybody to know the address of the wearer. In like manner my hatter asked me, “Oo was the Hirish gent as ‘ad ordered four ‘ats and a sable boar to be sent to my lodgings?

Neville Chamberlain, the only British prime minister until Margaret Thatcher to have had a university education in science and the only university-educated twentieth-century prime minister to have studied entirely outside Oxbridge.

Why have you come all the way to London?” he asked in a booming voice. He spoke with impeccable Oxbridge English. “Why not focus on the Indian people and stay in your own country? You could influence the important politicians there.” “You are a great politician,” Prabhupada instantly answered. “Therefore I have approached you.” The man blinked. “Thank you,” he said quietly and sat down. From her place behind the harmonium, Yamuna let out a loud “Ha-haw!” which echoed through the silent hall. The other devotees giggled at the sound as she covered her mouth with her right hand and looked around embarrassed. Prabhupada indicated she should lead another kirtan, so she began to sing and the rest of us danced in clockwise circles around Prabhupada and the deities as we played our instruments.

But an Oxbridge education can make graduates feel that they are members of some privileged élite, destined to lead and make decisions that will be inflicted upon lesser beings. Such élitism must of necessity be based upon expectations that are often unfulfilled. Thus Oxbridge has not only provided Britain with its most notable politicians and civil servants but its most embittered traitors too.

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MI5 and MI6—the Security Service and the Secret Intelligence Service, broadly equivalent to the FBI and CIA—overlapped in many respects but were fundamentally dissimilar in outlook. MI5 tended to recruit former policemen and soldiers, men who sometimes spoke with regional accents and frequently did not know, or care about, the right order to use the cutlery at a formal dinner. They enforced the law and defended the realm, caught spies and prosecuted them. MI6 was more public school and Oxbridge; its accent more refined, its tailoring better. Its agents and officers frequently broke the laws of other countries in pursuit of secrets, and did so with a certain swagger. MI6 was White’s Club; MI5 was the Rotary Club; MI6 was upper-middle class (and sometimes aristocratic); MI5 was middle class (and sometimes working

Manchester University was an odd choice, though—posh kids that fail to reach Oxbridge generally go to Bristol, Edinburgh or, for the true walk of shame, Exeter.

What makes a contact useful for a job change, argued Granovetter, is neither the closeness of our relationship with them nor the power of his or her position. It is the likelihood that the person knows different people than we do and, therefore, bumps into different information. The acquaintances, neighbors, and coworkers who operate in the same spheres as we do can rarely tell us something we don’t already know because they hear about the same things we do. Of course, having an Ivy League, Oxbridge, or Grande École connection can dramatically improve one’s prospects for moving into certain closed circles. But even members of elite tribes need “weak ties” to connect to worlds outside their immediate experience. Yet most people, like Harris, wait until they have been stuck for quite some time before starting to look outside their core circle of friends and colleagues. Our close contacts don’t just blind us, they also bind us to our outdated identities. Reinventing involves trying on and testing a variety of possible selves. But our long-standing social networks may resist those identity experiments. Remember Gary McCarthy’s chagrin when he learned, three years out of college, that his family had already pegged him as a “finance person”? Without meaning to, friends and family pigeonhole us. Worse, they fear our changing.

I’m staying in a wretched little flat in Bela Vista, the same seaside cluster of buildings where people took their one-way vacations twenty years ago. Rent one of these apartments for the weekend, enjoy one last sunset, drink a few beers, and then burn charcoal in one of the rooms. This form of suicide is one of Asia’s worst clichés, much like jumping from a high window or a slow death from drink. Even the reasons can sound trite if you’re not the one enduring them: a crash in the property market, so much homework you only get three hours of sleep a night, parents unwilling to settle for anything less than Oxbridge and a doctorate.

What idea it had been that had sent me so audaciously trespassing I could not now remember. The spirit of peace descended like a cloud from heaven, for if the spirit of peace dwells anywhere, it is in the courts and quadrangles of Oxbridge on a fine October morning. Strolling through these colleges past those ancient halls the roughness of the present seemed smoothed away; the body seemed contained in a miraculous glass cabinet through which no one could penetrate, and the mind, freed from any contact with facts ... was at liberty to settle down upon whatever meditation was in harmony with the moment.

To give just one example of what the inside of this world (largely upper-class and Oxbridge world of wealth, power, and privilege) looked like: Huxley sent the UNESCO documents to his close friend the English poet Stephen Spender. In his reply, from his regular retreat at the Chalet Waldegg in Gstaad, Switzerland, Spender says that he won't burden Huxley with his own views on human rights, since he doesn't have anything 'worth saying' on the topic, but then goes on to suggest that Huxley send the documents to some of his acquaintances. This curious list of the great and the good includes the psychiatrist and philosopher Karl Jaspers, the first and second president of Czechoslovakia, the Italian philosopher Benedetto Croce, Isaiah Berlin, A.J. Ayer, and W.H. Auden. Spender even gives Huxley some advice about whom to avoid: 'I honestly don't think there are any outstanding Belgians.

I wanted to go back to England with her. To London with her. Taking her to the Science Museum, the Natural History Museum, revisiting Norwich again but this time with her, to the Wizarding World, to the castles, the historical places, the old British-style bookshops, the Piccadilly Circus, or the Oxbridge vibes. I ruined it myself. It is no longer possible, I am no longer even able to see the beauty of that world, that country anymore. I can never go there for any purposes like that. I can never take anyone. You made everything beautiful. It’s all gone.

He was very English, too, by habit and upbringing (he could move effortlessly between his childhood cockney and confident Oxbridge prose), but he wasn’t really that either—too Jewish, too Central European.