Sauce For The Goose Is Sauce For The Gander Quotes

There are psychologists who think that consciousness accompanies brain processes and is determined by them but doesn't itself exert any influence on them. Something like the reflection of a tree in water; it couldn't exist without the tree, but it doesn't in any way affect he tree. I think it's all stuff and nonsense to say that there can be love without passion; when people say love can endure after passion is dead they're talking of something else, affection, kindliness, community of taste and interest, and habit . . . Of course there can be desire without love. Desire isn't passion. Desire is the natural consequence of the sexual instinct . . . That's why women are foolish to make a song and dance if their husbands have an occasional flutter when the time and place are propitious . . . what is sauce for the gander is sauce for the goose . . . Unless love is passion, it's not love, but something else; and passion thrives not on satisfaction but impediment . . . When passion seizes the heart it invents reasons that seem not only plausible but conclusive to prove that the world is well lost for love. It convinces you that honor is well sacrificed and that shame is a cheap price to pay. Passion is destructive . . . and if it doesn't destroy it dies. It may be then that one is faced with the desolation of knowing that one has wasted the years of one's life, that one's brought disgrace upon oneself, endured the frightful pang of jealousy, swallowed every bitter mortification, that one's expended all one's tenderness, poured out all the riches of one's soul on a poor drab, a fool, a peg on which one hung one's dreams, who wasn't worth a stick of chewing gum.

The means by which a strong species maintains itself: — It grants itself the right of exceptional actions, as a test of the power of self-control and of freedom. It abandons itself to states in which a man is not allowed to be anything else than a barbarian. It tries to acquire strength of will by every kind of asceticism. It is not expansive, it practises silence; it is cautious in regard to all charms. It learns to obey in such a way that obedience provides a test of self-maintenance. Casuistry is carried to its highest pitch in regard to points of honour. It never argues, 'What is sauce for the goose is sauce for the gander,' — but conversely! it regards reward, and the ability to repay, as a privilege, as a distinction. It does not covet other people's virtues.

The modern mind is like the eye of a man who is too tired to see the difference between blue and green. It fails in the quality that is truly called distinction; and,being incapable of distinction, it falls back on generalisation. The man, instead of having the sense to say he is tired, says he is emancipated and enlightened and liberal and universal.... ...we find it less trouble to let in a jungle of generalisations than to keep watch upon a logical frontier. But this shapeless assimilation is not only found in accepting things in the lump; it is also found in condemning them in the lump. When the same modern mind does begin to be intolerant, it is just as universally intolerant as it was universally tolerant. It sends things in batches to the gallows just as it admitted them in mobs to the sanctuary. It cannot limit its limitations any more than its license....There are...lunatics now having power to lay down the law, who have somehow got it into their heads that any artistic representation of anything wicked must be forbidden as encouraging wickedness. This would obviously be a veto on any tragedy and practically on any tale. But a moment's thought...would show them that this is simply an illogical generalisation from the particular problem of sex. All dignified civilisations conceal sexual things, for the perfectly sensible reason that their mere exhibition does affect the passions. But seeing another man forge a cheque does not make me want to forge a cheque. Seeing the tools for burgling a safe does not arouse an appetite for being a burglar. But the intelligence in question cannot stop itself from stopping anything. It is automatically autocratic; and its very prohibition proceeds in a sort of absence of mind. Indeed, that is the most exact word for it; it is emphatically absence of mind. For the mind exists to make those very distinctions and definitions which these people refuse. They refuse to draw the line anywhere; and drawing a line is the beginning of all philosophy, as it is the beginning of all art. They are the people who are content to say that what is sauce for the goose is sauce for the gander, and are condemned to pass their lives in looking for eggs from the cock as well as the hen.

A little farther on she managed to find some zucchini she was happy with, and back in the kitchen he watched as she sorted them into two piles, one of wrist-thick vegetables with veined orange flowers at the end, the other of star-shaped open flowers. "These are pretty," he remarked, picking up one of the blooms. "They taste good too." "You eat the flowers?" he said, surprised. "Of course. We have them stuffed with mozzarella, then dipped in a little batter and fried. But only the male flowers. The female ones are too soft." "I hadn't realized," he said, taking one and tucking it behind her ear, "that flowers could be male and female. Let alone edible." "Everything is male and female. And everything is edible. You just need to remember to cook them differently." "In England we say, what's sauce for the goose is sauce for the gander." "How very stupid. A goose has a light taste, so you would cook it in a gentle white wine sauce, perhaps with a little tarragon or oregano. But a gander has a strong, gamey flavor. It needs rich tastes: red wine, perhaps, or mushrooms. It's the same with a gallina, a hen, and a pollastrello, a cock." She glanced sideways at him. "If the English try to cook a pollastrello and a gallinathe same way, it explains a lot." "Such as?" he asked, curious. But she was busy with her cooking, and only rolled her eyes at him as if the answer were too obvious to mention.

A little farther on she managed to find some zucchini she was happy with, and back in the kitchen he watched as she sorted them into two piles, one of wrist-thick vegetables with veined orange flowers at the end, the other of star-shaped open flowers. "These are pretty," he remarked, picking up one of the blooms. "They taste good too." "You eat the flowers?" he said, surprised. "Of course. We have them stuffed with mozzarella, then dipped in a little batter and fried. But only the male flowers. The female ones are too soft." "I hadn't realized," he said, taking one and tucking it behind her ear, "that flowers could be male and female. Let alone edible." "Everything is male and female. And everything is edible. You just need to remember to cook them differently." "In England we say, what's sauce for the goose is sauce for the gander." "How very stupid. A goose has a light taste, so you would cook it in a gentle white wine sauce, perhaps with a little tarragon or oregano. But a gander has a strong, gamey flavor. It needs rich tastes: red wine, perhaps, or mushrooms. It's the same with a gallina, a hen, and a pollastrello, a cock." She glanced sideways at him. "If the English try to cook a pollastrello and a gallina the same way, it explains a lot." "Such as?" he asked, curious. But she was busy with her cooking, and only rolled her eyes at him as if the answer were too obvious to mention.

Ah, so what's sauce for the gander isn't sauce for the goose then?