Res Life Quotes

Maybe there is no Heaven. Or maybe this is all pure gibberish—a product of the demented imagination of a lazy drunken hillbilly with a heart full of hate who has found a way to live out where the real winds blow—to sleep late, have fun, get wild, drink whisky, and drive fast on empty streets with nothing in mind except falling in love and not getting arrested . . . Res ipsa loquitur. Let the good times roll.

Children...wake up and find themselves here, discover themselves to have been here all along; is this sad? They wake like sleepwalkers, in full stride,; they wake like people brought back from cardiac arrest or from drowning: in medias res, surrounded by familiar people and objects, equipped with a hundred skills. They know the neighborhood, they can read and write English, they are old hands at the commonplace mysteries, and yet they feel themselves to have just stepped off the boat, just converged with their bodies, just flown down from a trance, to lodge in an eerily familiar life already well underway.

That's what we're all doing, all the time, whether we know it or not. Whether we like it or not. Creating something on the spur of the moment with the materials at hand. We might just as well let the res tof it go, join the party, and dance our hearts out.

Here are the essentials of a happy life, my dear friend: money not worked for, but inherited; some land not unproductive; a hearth fire always going; law suits never; the toga rarely worn; a calm mind; a gentleman’s strong and healthy body; circumspect candor, friends who are your equals; relaxed dinner parties, a simple table, nights not drunken, but free from anxieties; a marriage bed not prudish, and yet modest; plenty of sleep to make the dark hours short. Wish to be what you are, and prefer nothing more. Don’t fear your last day, or hope for it either. Translated from original text: Vitam quae faciant beatiorem, Iucundissime Martialis, haec sunt: Res non parta labore, sed relicta; Non ingratus ager, focus perennis; Lis numquam, toga rara, mens quieta; Vires ingenuae, salubre corpus; Prudens simplicitas, pares amici; Convictus facilis, sine arte mensa; Nox non ebria, sed soluta curis; Non tristis torus, et tamen pudicus; Somnus, qui faciat breves tenebras: Quod sis, esse velis nihilque malis; Summum nec metuas diem nec optes.

Ee come a time when eby tub haffa res pon e won bottom, said Hepzibah, then translated: At some point in life, you have to stand on your own two feet.

America is said to be the arena on which the battle of freedom is to be fought; but surely it cannot be freedom in a merely political sense that is meant. Even if we grant that the American has freed himself from a political tyrant, he is still the slave of an economical and moral tyrant. Now that the republic — the res-publica — has been settled, it is time to look after the res-privata, — the private state, — to see, as the Roman senate charged its consuls, "ne quidres-PRIVATA detrimenti caperet," that the private state receive no detriment.

Children ten years old wake up and find themselves here, discover themselves to have been here all along; is this sad? They wake like sleepwalkers, in full stride; they wake like people brought back from cardiac arrest or from drowning: in medias res, surrounded by familiar people and objects, equipped with a hundred skills. They know the neighborhood, they can read and write English, they are old hands at the commonplace mysteries, and yet they feel themselves to have just stepped off the boat, just converged with their bodies, just flown down from a trance, to lodge in an eerily familiar life already well under way. I woke in bits, like all children, piecemeal over the years. I discovered myself and the world, and forgot them, and discovered them again. I woke at intervals until, by that September when Father went down the river, the intervals of waking tipped the scales, and I was more often awake than not. I noticed this process of waking, and predicted with terrifying logic that one of these years not far away I would be awake continuously and never slip back, and never be free of myself again.

Life is a polygon, we're all just high res textures

Em prometia no dir mai res, no fer mai res que els altres poguessin emmagatzemar al seu cap per retreure-m’ho el dia que els donés la gana. No volia quedar mai més enterrat, immobilitzat per un munt de paraules, convertit en un retrat que em feien els altres i que jo no podía esborrar.

PRAISE FOR WALTER ISAACSON’S Steve Jobs “This biography is essential reading.” —The New York Times, Holiday Gift Guide “A superbly told story of a superbly lived life.” —The Wall Street Journal “Enthralling.” —The New Yorker “A frank, smart and wholly unsentimental biography . . . a remarkably sharp, hi-res portrait . . . Steve Jobs is more than a good book; it’s an urgently necessary one.” —Time “An encyclopedic survey of all that Mr. Jobs accomplished, replete with the passion and excitement that it deserves.” —Janet Maslin, The

The emergence of society—the rise of housekeeping, its activities, problems, and organizational devices—from the shadowy interior of the household into the light of the public sphere, has not only blurred the old borderline between private and political, it has also changed almost beyond recognition the meaning of the two terms and their significance for the life of the individual and the citizen. Not only would we not agree with the Greeks that a life spent in the privacy of “one’s own” (idion), outside the world of the common, is “idiotic” by definition, or with the Romans to whom privacy offered but a temporary refuge from the business of the res publica; we call private today a sphere of intimacy whose beginnings we may be able to trace back to late Roman, though hardly to any period of Greek antiquity, but whose peculiar manifoldness and variety were certainly unknown to any period prior to the modern age. This is not merely a matter of shifted emphasis. In ancient feeling the privative trait of privacy, indicated in the word itself, was all-important; it meant literally a state of being deprived of something, and even of the highest and most human of man’s capacities. A man who lived only a private life, who like the slave was not permitted to enter the public realm, or like the barbarian had chosen not to establish such a realm, was not fully human. We no longer think primarily of deprivation when we use the word “privacy,” and this is partly due to the enormous enrichment of the private sphere through modern individualism. However, it seems even more important that modern privacy is at least as sharply opposed to the social realm—unknown to the ancients who considered its content a private matter—as it is to the political, properly speaking. The decisive historical fact is that modern privacy in its most relevant function, to shelter the intimate, was discovered as the opposite not of the political sphere but of the social, to which it is therefore more closely and authentically related. The

Anything you do to optimize your work, cut some corners, or squeeze more “efficiency” out of it (and out of your life) will eventually make you dislike it. Artisans have their soul in the game. Primo, artisans do things for existential reasons first, financial and commercial ones later. Their decision making is never fully financial, but it remains financial. Secundo, they have some type of “art” in their profession; they stay away from most aspects of industrialization; they combine art and business. Tertio, they put some soul in their work: they would not sell something defective or even of compromised quality because it hurts their pride. Finally, they have sacred taboos, things they would not do even if it markedly increased profitability. Compendiaria res improbitas, virtusque tarda—the villainous takes the short road, virtue the longer one. In other words, cutting corners is dishonest.

Though he would later become known for the catchphrase “You’re fired,” Trump usually felt uneasy getting rid of an employee. If it had to be done, he would rather delegate the task to an underling. “We always felt that if you were close enough to Donald that he would have to be the one to let you go, you had a job for life,” Res said. In

The word reality is also beautiful to understand. It comes from the root, res; it means thing or things. Truth is not a thing. Once interpreted, once the mind has grabbed it, defined it, demarked it, it becomes a thing. When you fall in love with a woman there is some truth – if you have fallen absolutely unaware, if you have not “done” it in any way, if you have not acted, managed, if you have not even thought about it. Suddenly you see a woman, you look into her eyes, she looks into your eyes, and something clicks. You are not the doer of it, you are simply possessed by it, you simply fall into it. It has nothing to do with you. Your ego is not involved, at least not in the very, very beginning, when love is virgin. In that moment there is truth, but there is no interpretation. That’s why love remains indefinable. Soon the mind comes in, starts managing things, takes possession of you. You start thinking about the girl as your girlfriend, you start thinking of how to get married, you start thinking about the woman as your wife. Now these are things; the girlfriend, the wife – these are things. The truth is no longer there, it has receded. Now things are becoming more important. The definable is more secure, the indefinable is insecure. You have started killing, poisoning the truth. Sooner or later there will be a wife and a husband, two things. But the beauty is gone, the joy has disappeared, the honeymoon is over. The honeymoon is over at that exact moment when truth becomes reality, when love becomes a relationship. The honeymoon is very short, unfortunately – I’m not talking about the honeymoon that you take. The honeymoon is very short. Maybe for a single moment it was there, but the purity of it, the crystal purity of it, the divinity of it, the beyondness of it – it is from eternity, it is not of time. It is not part of this mundane world, it is like a ray coming into a dark hole. It comes from the transcendental. It is absolutely appropriate to call love God, because love is truth. The closest that you come to truth in ordinary life is love.

In mediis rebus. In medias res

Compendiaria res improbitas, virtusque tarda—the villainous takes the short road, virtue the longer one. In other words, cutting corners is dishonest.

This rushing “in medias res” has doubtless the charm of ease. “Certainly, when I threw her from the garret window to the stony pavement below, I did not anticipate that she would fall so far without injury to life or limb.” When a story has been begun after this fashion, without any prelude, without description of the garret or of the pavement, or of the lady thrown, or of the speaker, a great amount of trouble seems to have been saved. The mind of the reader fills up the blanks, — if erroneously, still satisfactorily. He knows, at least, that the heroine has encountered a terrible danger, and has escaped from it with almost incredible good fortune; that the demon of the piece is a bold demon, not ashamed to speak of his own iniquity, and that the heroine and the demon are so far united that they have been in a garret together. But there is the drawback on the system, — that it is almost impossible to avoid the necessity of doing, sooner or later, that which would naturally be done at first. It answers, perhaps, for half-a-dozen chapters; — and to carry the reader pleasantly for half-a-dozen chapters is a great matter! — but after that a certain nebulous darkness gradually seems to envelope the characters and the incidents