Romantic Disposition Quotes

He had seen the follies of the romantic disposition, but there seemed somehow no follies in theirs – nothing, one was obliged to recognise, but innocent pleasures, pleasures without penalties.

All Carolina folk are crazy for mayonnaise, mayonnaise is as ambrosia to them, the food of their tarheeled gods. Mayonnaise comforts them, causes the vowels to slide more musically along their slow tongues, appeasing their grease-conditioned taste buds while transporting those buds to a place higher than lard could ever hope to fly. Yellow as summer sunlight, soft as young thighs, smooth as a Baptist preacher's rant, falsely innocent as a magician's handkerchief, mayonnaise will cloak a lettuce leaf, some shreds of cabbage, a few hunks of cold potato in the simplest splendor, restyling their dull character, making them lively and attractive again, granting them the capacity to delight the gullet if not the heart. Fried oysters, leftover roast, peanut butter: rare are the rations that fail to become instantly more scintillating from contact with this inanimate seductress, this goopy glory-monger, this alchemist in a jar. The mystery of mayonnaise-and others besides Dickie Goldwire have surely puzzled over this_is how egg yolks, vegetable oil, vinegar (wine's angry brother), salt, sugar (earth's primal grain-energy), lemon juice, water, and, naturally, a pinch of the ol' calcium disodium EDTA could be combined in such a way as to produce a condiment so versatile, satisfying, and outright majestic that mustard, ketchup, and their ilk must bow down before it (though, a at two bucks a jar, mayonnaise certainly doesn't put on airs)or else slink away in disgrace. Who but the French could have wrought this gastronomic miracle? Mayonnaise is France's gift to the New World's muddled palate, a boon that combines humanity's ancient instinctive craving for the cellular warmth of pure fat with the modern, romantic fondness for complex flavors: mayo (as the lazy call it) may appear mild and prosaic, but behind its creamy veil it fairly seethes with tangy disposition. Cholesterol aside, it projects the luster that we astro-orphans have identified with well-being ever since we fell from the stars.

Fine,” he finally relents. “What’s your favorite color?” “Wow. Such a thought-provoking question.” I swear, this guy is reticent to share even a single significant detail about himself. Favorite color. Ha. Total cop-out right there. “Green,” I tell him. “What’s yours? Wait, let me guess—black to match that enchanting disposition?” “Gray.” “That’s pretty much the same thing. What shade? Light gray? Dark?” “A deep slate gray. Stormy, like your eyes.” My heart does a little somersault. He’s not trying to be romantic, but I liked that line. I liked it way too much, in fact. I’m starting to worry I might be in trouble.

but the world is apt to make an erroneous estimate: ignorant of the dispositions which constitute our happiness or misery, they bring to an undistinguished scale the means of the one, as connected with power, wealth, or grandeur, and of the other with their contraries.  Philosophers and poets have often protested against this decision; but their arguments have been despised as declamatory, or ridiculed as romantic.

John Milton (December 9, 1608 – November 8, 1674) was an English poet, prose polemicist, and civil servant for the English Commonwealth. Most famed for his epic poem Paradise Lost, Milton is celebrated as well for his eloquent treatise condemning censorship, Areopagitica. Long considered the supreme English poet, Milton experienced a dip in popularity after attacks by T.S. Eliot and F.R. Leavis in the mid 20th century; but with multiple societies and scholarly journals devoted to his study, Milton’s reputation remains as strong as ever in the 21st century. Very soon after his death – and continuing to the present day – Milton became the subject of partisan biographies, confirming T.S. Eliot’s belief that “of no other poet is it so difficult to consider the poetry simply as poetry, without our theological and political dispositions…making unlawful entry.” Milton’s radical, republican politics and heretical religious views, coupled with the perceived artificiality of his complicated Latinate verse, alienated Eliot and other readers; yet by dint of the overriding influence of his poetry and personality on subsequent generations—particularly the Romantic movement—the man whom Samuel Johnson disparaged as “an acrimonious and surly republican” must be counted one of the most significant writers and thinkers of all time. Source: Wikipedia

An uncomfortable thing happened now. He realised suddenly all the possibilities of this chance acquaintanceship, plainly and cinematographically. He was seized with panic. He must make a good impression. From that moment he ran the risk of doing the reverse. For he was unaccustomed to act with calculation. There he was like some individual who had gone nonchalantly into the presence of a prince; who—just in the middle of the audience—when he would have been getting over his first embarrassment —is overcome with a tardy confusion, the imagination in some way giving a jump. It is the imagination, repressed and as it were slighted, revenging itself. Casting about desperately for means of handling the situation, he remembered she had spoken of getting a dog to guide her. What had she meant? Anyway, he grasped at the dog. He could regain possession of himself in romantic stimulus of this figure. He would be her dog! Lie at her feet! He would fill with a merely animal warmth and vivacity the void that must exist in her spirit. His imagination, flattered, came in as ally. This, too, exempted him from the necessity of being victorious. All he asked was to be her dog! Only wished to impress her as a dog! Even if she did not feel much sympathy for him now, no matter. He would humbly follow her up, put himself at her disposition, not be exigent. It was a role difficult to refuse him. Sense of security the humility of this resolution brought about, caused him to regain a self-possession. Only it imposed the condition, naturally, of remaining a dog.

When we survey the wretched conditions of man, under the monarchical and hereditary systems of Government, dragged from his home by one power, or driven by another, and impoverished by taxes more than by enemies, it becomes evident that those systems are bad, and that a general revolution in the principle and construction of Governments is necessary. What is government more than the management of the affairs of a Nation? It is not, and from its nature cannot be, the property of any particular man or family, but of the whole community, at whose expense it is supported; and though by force and contrivance it has been usurped into an inheritance, the usurpation cannot alter the right of things. Sovereignty, as a matter of right, appertains to the Nation only, and not to any individual; and a Nation has at all times an inherent indefeasible right to abolish any form of Government it finds inconvenient, and to establish such as accords with its interest, disposition and happiness. the romantic and barbarous distinction of men into Kings and subjects, though it may suit the condition of courtiers, cannot that of citizens; and is exploded by the principle upon which Governments are now founded. Every citizen is a member of the Sovereignty, and, as such, can acknowledge no personal subjection; and his obedience can be only to the laws.

Bodisham insisted upon a series of conferences with practically all the Group present and participating. The egg of the world revolution was indeed incubated in meetings very like tutorial classes. Our dramatic and romantic dispositions would have it otherwise, but that was the course reality chose to take. It was begotten of a sentence, it was fostered in talk. In the beginning was the Word. There is no strong, silent man in the history of the world renascence. "I've got so little to say," said Dreed, and he was the nearest approach to speechlessness in the Group. "All the more reason for coming to listen," said Rud. They had to understand each other, Bodisham urged, and to keep on understanding each other. "You have to talk a movement into being," he said, "and you have to keep it alert by talk. You have to write and keep on writing memoranda on the different expressions of our fundamental ideas, as fact challenges them. It is laborious but absolutely necessary." So long as Lenin lived, Bodisham argued, he wrote and talked and explained, and when he died progress in Russia turned its face to the wall. The hope went out of the Russian experiment. "You have to play the role of Lenin in our movement," said Bodisham. The Common-sense Party had to keep alive mentally even if it risked serious internal conflicts. Rigidity was a sign of death. Fixed creeds were the coffins of belief.

Had Elizabeth's opinion been all drawn from her own family, she could not have formed a very pleasing picture of conjugal felicity or domestic comfort. Her father captivated by youth and beauty, and that appearance of good humour, which youth and beauty generally give, had married a woman whose weak understanding and illiberal mind, had very early in their marriage put an end to all real affection for her. Respect, esteem, and confidence, had vanished for ever; and all his views of domestic happiness were overthrown. But Mr. Bennet was not of a disposition to seek comfort for the disappointment which his own imprudence had brought on, in any of those pleasures which too often console the unfortunate for their folly or their vice. He was fond of the country and of books; and from these tastes had arisen his principal enjoyments.

The third feature which is of importance for romantic subjectivity within its mundane sphere is fidelity. Yet by ‘fidelity’ we have here to understand neither the consistent adherence to an avowal of love once given nor the firmness of friendship of which, amongst the Greeks, Achilles and Patroclus, and still more intimately, Orestes and Pylades counted as the finest model. Friendship in this sense of the word has youth especially for its basis and period. Every man has to make his way through life for himself and to gain and maintain an actual position for himself. Now when individuals still live in actual relationships which are indefinite on both sides, this is the period, i.e. youth, in which individuals become intimate and are so closely bound into one disposition, will, and activity that, as a result, every undertaking of the one becomes the undertaking of the other. In the friendship of adults this is no longer the case. A man’s affairs go their own way independently and cannot be carried into effect in that firm community of mutual effort in which one man cannot achieve anything without someone else. Men find others and separate themselves from them again; their interests and occupations drift apart and are united again; friendship, spiritual depth of disposition, principles, and general trends of life remain, but this is not the friendship of youth, in the case of which no one decides anything or sets to work on anything without its immediately becoming the concern of his friend. It is inherent essentially in the principle of our deeper life that, on the whole, every man fends for himself, i.e. is himself competent to take his place in the world. Fidelity in friendship and love subsists only between equals.

The steel faithfully taught me the correspondence between the spirit and the body: thus feeble emotions, it seemed to me, corresponded to flaccid muscles, sentimentality to a sagging stomach, and overimpressionability to an oversensitive, white skin. Bulging muscles, a taut stomach, and a tough skin, I reasoned, would correspond respectively to an intrepid fighting spirit, the power of dispassionate intellectual judgement, and a robust disposition. I hasten to point out here that I do not believe ordinary people to be like this. Even my own scanty experience is enough to furnish me with innumerable examples of timid minds encased within bulging muscles. Yet, as I have already pointed out, words for me came before the flesh, so that intrepidity, dispassionateness, robustness, and all those emblems of moral character summed up by words, needed to manifest themselves in outward, bodily tokens. For that reason, I told myself, I ought to endow myself with the physical characteristics in question as a kind of educative process. Beyond the educative process there also lurked another, romantic design. The romantic impulse that had formed an undercurrent in me from boyhood on, and that made sense only as the destruction of classical perfection, lay waiting within me. Like a theme in an operatic overture that is later destined to occur throughout the whole work, it laid down a definitive pattern for me before I had achieved anything in practice. Specifically, I cherished a romantic impulse towards death, yet at the same time I required a strictly classical body as its vehicle; a peculiar sense of destiny made me believe that the reason why my romantic impulse towards death remained unfulfilled in reality was the immensely simple fact that I lacked the necessary physical qualifications. A powerful, tragic frame and sculpturesque muscles were indispensable in a romantically noble death.

For the past several years, he’d avoided romantic relationships that could gut him in the end. That whole not-sleeping, feeling the deep ache that came from failure, enduring the sudden loneliness of being rejected…it was bad for his disposition.

I am a Tamilian by geographical disposition and a Roman Catholic by faith. A very unfortunate combination, if you ask me. Because not only did I get stuck with a name like Sophia Thilagam, I was also frequently subject to the aesthetically disturbing sight of crimson red, Kanjeevaram silk sarees with loud, gold borders worn with Colgate-white veils and equally unsubtle tiaras to match. The Tamil Catholic wedding, of course.