Splendid Nature Quotes

This is the true joy in life, being used for a purpose recognized by yourself as a mighty one. Being a force of nature instead of a feverish, selfish little clod of ailments and grievances, complaining that the world will not devote itself to making you happy. I am of the opinion that my life belongs to the whole community and as long as I live, it is my privilege to do for it what I can. I want to be thoroughly used up when I die, for the harder I work, the more I live. I rejoice in life for its own sake. Life is no brief candle to me. It is a sort of splendid torch which I have got hold of for the moment and I want to make it burn as brightly as possible before handing it on to future generations.

Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order blindly and dumbly to rot and disappear forever.

If the idea of loving those whom you have been taught to recognize as your enemies is too overwhelming, consider more deeply the observation that we are all much more alike than we are unalike.

Human thought has no limit. At its risk and peril, it analyzes and dissects its own fascination. We could almost say that, by a sort of splendid reaction, it fascinates nature; the mysterious world surrounding us returns what it receives; it is likely that contemplators are contemplated.

Soon after the completion of his college course, his whole nature was kindled into one intense and passionate effervescence of romantic passion. His hour came,—the hour that comes only once; his star rose in the horizon,—that star that rises so often in vain, to be remembered only as a thing of dreams; and it rose for him in vain. To drop the figure,—he saw and won the love of a high-minded and beautiful woman, in one of the northern states, and they were affianced. He returned south to make arrangements for their marriage, when, most unexpectedly, his letters were returned to him by mail, with a short note from her guardian, stating to him that ere this reached him the lady would be the wife of another. Stung to madness, he vainly hoped, as many another has done, to fling the whole thing from his heart by one desperate effort. Too proud to supplicate or seek explanation, he threw himself at once into a whirl of fashionable society, and in a fortnight from the time of the fatal letter was the accepted lover of the reigning belle of the season; and as soon as arrangements could be made, he became the husband of a fine figure, a pair of bright dark eyes, and a hundred thousand dollars; and, of course, everybody thought him a happy fellow. The married couple were enjoying their honeymoon, and entertaining a brilliant circle of friends in their splendid villa, near Lake Pontchartrain, when, one day, a letter was brought to him in that well-remembered writing. It was handed to him while he was in full tide of gay and successful conversation, in a whole room-full of company. He turned deadly pale when he saw the writing, but still preserved his composure, and finished the playful warfare of badinage which he was at the moment carrying on with a lady opposite; and, a short time after, was missed from the circle. In his room,alone, he opened and read the letter, now worse than idle and useless to be read. It was from her, giving a long account of a persecution to which she had been exposed by her guardian's family, to lead her to unite herself with their son: and she related how, for a long time, his letters had ceased to arrive; how she had written time and again, till she became weary and doubtful; how her health had failed under her anxieties, and how, at last, she had discovered the whole fraud which had been practised on them both. The letter ended with expressions of hope and thankfulness, and professions of undying affection, which were more bitter than death to the unhappy young man. He wrote to her immediately: I have received yours,—but too late. I believed all I heard. I was desperate. I am married, and all is over. Only forget,—it is all that remains for either of us." And thus ended the whole romance and ideal of life for Augustine St. Clare. But the real remained,—the real, like the flat, bare, oozy tide-mud, when the blue sparkling wave, with all its company of gliding boats and white-winged ships, its music of oars and chiming waters, has gone down, and there it lies, flat, slimy, bare,—exceedingly real. Of course, in a novel, people's hearts break, and they die, and that is the end of it; and in a story this is very convenient. But in real life we do not die when all that makes life bright dies to us.

There is within the human heart a quality of intelligence which has been known to surpass that attributed to the human mind.

I really am a pessimist. I've always felt that fascism is a more natural governmental condition than democracy. Democracy is a grace. It's something essentially splendid because it's not at all routine or automatic. Fascism goes back to our infancy and childhood, where we were always told how to live. We were told, Yes, you may do this; no, you may not do that. So the secret of fascism is that it has this appeal to people whose later lives are not satisfactory.

Humanity is not without answers or solutions regarding how to liberate itself from scenarios that invariably end with mass exterminations. Tools such as compassion, trust, empathy, love, and ethical discernment are already in our possession. The next sensible step would be to use them.

Yet, at the same time, as the Eastern sages also knew, man is a worm and food for worms. This is the paradox: he is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways—the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever. It is a terrifying dilemma to be in and to have to live with. The lower animals are, of course, spared this painful contradiction, as they lack a symbolic identity and the self-consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being. This is what has made it so simple to shoot down whole herds of buffalo or elephants. The animals don't know that death is happening and continue grazing placidly while others drop alongside them. The knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one's dreams and even the most sun-filled days—that's something else.

I want my daughters to be beautiful, accomplished, and good. To be admired, loved, and respected. To have a happy youth, to be well and wisely married, and to lead useful, pleasant lives, with as little care and sorrow to try them as God sees fit to send. To be loved and chosen by a good man is the best and sweetest thing which can happen to a woman, and I sincerely hope my girls may know this beautiful experience. It is natural to think of it, Meg, right to hope and wait for it, and wise to prepare for it, so that when the happy time comes, you may feel ready for the duties and worthy of the joy. My dear girls, I am ambitious for you, but not to have you make a dash in the world, marry rich men merely because they are rich, or have splendid houses, which are not homes because love is wanting. Money is a needful and precious thing, and when well used, a noble thing, but I never want you to think it is the first or only prize to strive for. I'd rather see you poor men's wives, if you were happy, beloved, contented, than queens on thrones, without self-respect and peace.

Life streamed through him in splendid flood, glad and rampant, until it seemed that it would burst him asunder in sheer ecstasy and pour forth generously over the world.

Man is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways—the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with atowering majesty, and yet he goes back into the ground a few feet in order blindly and dumbly to rot and disappear forever.

Inside Laila too a battle was being waged : guilt on one side, partnered with shame, and, on the other, the conviction that what she and Tariq had done was not sinful; that it had been natural, good, beautiful, even inevitable, spurred by the knowledge that they might never see each other again.

You may think you see plenty of stars, friend reader, but you are wrong. Night is both blacker and more brilliant than you can imagine, and the sky a glory that puts to shame the most splendid jewels at Renwick's.

Never was there such a contrast of natural splendor and human vileness.

Nothing is more evident than that Nature hates mind. Thinking is the most unhealthy thing in the world, and people die of it just as they die of any disease. Fortunately, in England at any rate, thought is not catching. Our splendid physique as a people is entirely due to our national stupidity.

Human beings, in a sense, may be thought of as multidimensional creatures composed of such poetic considerations as the individual need for self-realization, subdued passions for overwhelming beauty, and a hunger for meaning beyond the flavors that enter and exit the physical body.

But one must remember that they were all men with systems. Freud, monumentally hipped on sex (for which he personally had little use) and almost ignorant of Nature: Adler, reducing almost everything to the will to power: and Jung, certainly the most humane and gentlest of them, and possibly the greatest, but nevertheless the descendant of parsons and professors, and himself a super-parson and a super-professor. all men of extraordinary character, and they devised systems that are forever stamped with that character.… Davey, did you ever think that these three men who were so splendid at understanding others had first to understand themselves? It was from their self-knowledge they spoke. They did not go trustingly to some doctor and follow his lead because they were too lazy or too scared to make the inward journey alone. They dared heroically. And it should never be forgotten that they made the inward journey while they were working like galley-slaves at their daily tasks, considering other people's troubles, raising families, living full lives. They were heroes, in a sense that no space-explorer can be a hero, because they went into the unknown absolutely alone. Was their heroism simply meant to raise a whole new crop of invalids? Why don't you go home and shoulder your yoke, and be a hero too?

[B]y being so long in the lowest form I gained an immense advantage over the cleverer boys. They all went on to learn Latin and Greek and splendid things like that. But I was taught English. We were considered such dunces that we could learn only English. Mr. Somervell -- a most delightful man, to whom my debt is great -- was charged with the duty of teaching the stupidest boys the most disregarded thing -- namely, to write mere English. He knew how to do it. He taught it as no one else has ever taught it. Not only did we learn English parsing thoroughly, but we also practised continually English analysis. . . Thus I got into my bones the essential structure of the ordinary British sentence -- which is a noble thing. And when in after years my schoolfellows who had won prizes and distinction for writing such beautiful Latin poetry and pithy Greek epigrams had to come down again to common English, to earn their living or make their way, I did not feel myself at any disadvantage. Naturally I am biased in favour of boys learning English. I would make them all learn English: and then I would let the clever ones learn Latin as an honour, and Greek as a treat. But the only thing I would whip them for would be not knowing English. I would whip them hard for that.

But man is a Noble Animal, splendid in ashes, and pompous in the grave, solemnizing Nativities and Deaths with equal lustre, nor omitting Ceremonies of bravery, in the infamy of his nature. Life is a pure flame, and we live by an invisible Sun within us.

There is the subtler music, the clear light Where time burns back about th'eternal embers. We are not shut from the thousand heavens: Lo, there are many gods whom we have seen, Folk of unearthly fashion, places splendid, Bulwarks of beryl and of chrysophrase. Sapphire Benacus, in thy mists and thee Nature herself's turned metaphysical, Who can look at that blue and not believe?

Altruism, compassion, empathy, love, conscience, the sense of justice—all of these things, the things that hold society together, the things that allow our species to think so highly of itself, can now confidently be said to have a firm genetic basis. That’s the good news. The bad news is that, although these things are in some ways blessings for humanity as a whole, they didn’t evolve for the “good of the species” and aren’t reliably employed to that end. Quite the contrary: it is now clearer than ever how (and precisely why) the moral sentiments are used with brutal flexibility, switched on and off in keeping with self-interest; and how naturally oblivious we often are to this switching. In the new view, human beings are a species splendid in their array of moral equipment, tragic in their propensity to misuse it, and pathetic in their constitutional ignorance of the misuse. The title of this book is not wholly without irony.

All this is still my kingdom, a small portion of the splendid riches which God distributes to passers-by, to wanderers and to solitaries. The earth belongs to anyone who stops for a moment, gazes and goes on his way; the whole sun belongs to the naked lizard who basks in it.

She alone was left standing, amid the accumulated riches of her mansion, while a host of men lay stricken at her feet. Like those monsters of ancient times whose fearful domains were covered with skeletons, she rested her feet on human skulls and was surrounded by catastrophes...The fly that had come from the dungheap of the slums, carrying the ferment of social decay, had poisoned all these men simply by alighting on them. It was fitting and just. She had avenged the beggars and outcasts of her world. And while, as it were, her sex rose in a halo of glory and blazed down on her prostrate victims like a rising sun shining down on a field of carnage, she remained as unconscious of her actions as a splendid animal, ignorant of the havoc she had wreaked, and as good-natured as ever.

To Selene (Moon) Hear, Goddess queen, diffusing silver light, bull-horn'd and wand'ring thro' the gloom of Night. With stars surrounded, and with circuit wide Night's torch extending, thro' the heav'ns you ride: Female and Male with borrow'd rays you shine, and now full-orb'd, now tending to decline. Mother of ages, fruit-producing Moon [Mene], whose amber orb makes Night's reflected noon: Lover of horses, splendid, queen of Night, all-seeing pow'r bedeck'd with starry light. Lover of vigilance, the foe of strife, in peace rejoicing, and a prudent life: Fair lamp of Night, its ornament and friend, who giv'st to Nature's works their destin'd end. Queen of the stars, all-wife Diana hail! Deck'd with a graceful robe and shining veil; Come, blessed Goddess, prudent, starry, bright, come moony-lamp with chaste and splendid light, Shine on these sacred rites with prosp'rous rays, and pleas'd accept thy suppliant's mystic praise.

Love is that splendid triggering of human vitality... the supreme activity which nature affords anyone for going out of himself toward someone else.

The shades of colours are splendid.

The American woods have been unnerving people for 300 years. The inestimably priggish and tiresome Henry David Thoreau thought nature was splendid, splendid indeed, so long as he could stroll to town for cakes and barley wine, but when he experienced real wilderness, on a vist to Katahdin in 1846, he was unnerved to the cored. This wasn't the tame world of overgrown orchards and sun-dappled paths that passed for wilderness in suburban Concord, Massachusetts, but a forbiggind, oppressive, primeval country that was "grim and wild . . .savage and dreary," fit only for "men nearer of kin to the rocks and wild animals than we." The experience left him, in the words of one biographer, "near hysterical.

On the first day of November last year, sacred to many religious calendars but especially the Celtic, I went for a walk among bare oaks and birch. Nothing much was going on. Scarlet sumac had passed and the bees were dead. The pond had slicked overnight into that shiny and deceptive glaze of delusion, first ice. It made me remember sakes and conjure a vision of myself skimming backward on one foot, the other extended; the arms become wings. Minnesota girls know that this is not a difficult maneuver if one's limber and practices even a little after school before the boys claim the rink for hockey. I think I can still do it - one thinks many foolish things when November's bright sun skips over the entrancing first freeze. A flock of sparrows reels through the air looking more like a flying net than seventy conscious birds, a black veil thrown on the wind. When one sparrow dodges, the whole net swerves, dips: one mind. Am I part of anything like that? Maybe not. The last few years of my life have been characterized by stripping away, one by one, loves and communities that sustain the soul. A young colleague, new to my English department, recently asked me who I hang around with at school. "Nobody," I had to say, feeling briefly ashamed. This solitude is one of the surprises of middle age, especially if one's youth has been rich in love and friendship and children. If you do your job right, children leave home; few communities can stand an individual's most pitiful, amateur truth telling. So the soul must stand in her own meager feathers and learn to fly - or simply take hopeful jumps into the wind. In the Christian calendar, November 1 is the Feast of All Saints, a day honoring not only those who are known and recognized as enlightened souls, but more especially the unknowns, saints who walk beside us unrecognized down the millennia. In Buddhism, we honor the bodhisattvas - saints - who refuse enlightenment and return willingly to the wheel of karma to help other beings. Similarly, in Judaism, anonymous holy men pray the world from its well-merited destruction. We never know who is walking beside us, who is our spiritual teacher. That one - who annoys you so - pretends for a day that he's the one, your personal Obi Wan Kenobi. The first of November is a splendid, subversive holiday. Imagine a hectic procession of revelers - the half-mad bag lady; a mumbling, scarred janitor whose ravaged face made the children turn away; the austere, unsmiling mother superior who seemed with great focus and clarity to do harm; a haunted music teacher, survivor of Auschwitz. I bring them before my mind's eye, these old firends of my soul, awakening to dance their day. Crazy saints; but who knows what was home in the heart? This is the feast of those who tried to take the path, so clumsily that no one knew or notice, the feast, indeed, of most of us. It's an ugly woods, I was saying to myself, padding along a trail where other walkers had broken ground before me. And then I found an extraordinary bouquet. Someone had bound an offering of dry seed pods, yew, lyme grass, red berries, and brown fern and laid it on the path: "nothing special," as Buddhists say, meaning "everything." Gathered to formality, each dry stalk proclaimed a slant, an attitude, infinite shades of neutral. All contemplative acts, silences, poems, honor the world this way. Brought together by the eye of love, a milkweed pod, a twig, allow us to see how things have been all along. A feast of being.

I haven’t had any adventures. Things have happened to me, events, incidents, anything you like. But not adventures. It isn’t a matter of words; I am beginning to understand. There is something I longed for more than all the rest - without realizing it properly. It wasn’t love, heaven forbid, nor glory, nor wealth. It was…anyway, I had imagined that at certain moments my life could take on a rare and precious quality. There was no need for extraordinary circumstances: all I asked for was a little order. There is nothing very splendid about my life at present: but now and then, for example when they played music in the cafés, I would l look back and say to myself: in the old days, in London, Meknés, Tokyo, I have known wonderful moments, I have had adventures. It is that which has been taken away from me now. I have just learnt, all of a sudden, for no apparent reason, that I have been lying to myself for ten years. Adventures are in books. And naturally, everything they tell you about in books can happen in real life, but not in the same way. It was to this way of happening that I attached so much importance.

The world you see, nature's greatest and most glorious creation, and the human mind which gazes and wonders at it, and is the most splendid part of it, these are our own everlasting possessions and will remain with us as long as we ourselves remain. So, eager and upright, let us hasten with bold steps wherever circumstances take us, and let us journey through any countries whatever: there can be no place of exile within the world since nothing within the world is alien to men.

The Raven And The Swan A RAVEN saw a Swan and desired to secure for himself the same beautiful plumage. Supposing that the Swan's splendid white color arose from his washing in the water in which he swam, the Raven left the altars in the neighborhood where he picked up his living, and took up residence in the lakes and pools. But cleansing his feathers as often as he would, he could not change their color, while through want of food he perished. Change of habit cannot alter Nature.

You may think you see plenty of stars, friend reader, but you are wrong. Night is both blacker and more brilliant than you can imagine, and the sky a glory that puts to shame the most splendid jewels at Renwick’s. Up in the mountains, where the air is crisper than the humid atmosphere of Scirland, I beheld a beauty I had never before seen.

You are still young enough to think that torment of the spirit is a splendid thing, a sign of a superior nature. But you are no longer a young man; you are a youngish middle aged man, and it is time you found out that these spiritual athletics do not lead to wisdom.

Why then seek to complete in a few decades what took the other nations of the world thousands of years? Why, in your hurry to subdue and utilize nature, squander her splendid gifts? You have opportunities such as mankind has never had before, and may never have again.

Night is both blacker and more brilliant than you can imagine, and the sky a glory that puts to shame the most splendid jewels at Renwick’s.

Even in sin, the act of love -done with love- is shadowed with divinity. Its conformity may be at fault, but its nature is not altered, and its nature is creative, communicative, splendid in surrender. It was in the splendor of my surrender to Nina and she to me, that I first understood how a man might surrender himself to God -if a God existed. The moment of love is a moment of union -of body and spirit- and the act of faith is mutual and implicit.

Yes, this sudden transmutation in the order of things seems to enhance our pleasure, as if consecrating the unchanging nature of a ritual established over our afternoons together, a ritual that has ripened into a solid and meaningful reality. Today, because it has been transgressed, our ritual suddenly acquires all its power; we are tasting the splendid gift of this unexpected morning as if it were some precious nectar; ordinary gestures have an extraordinary resonance, as we breathe in the fragrance of the tea, savor it, lower our cups, serve more, and sip again: every gesture has the bright aura of rebirth. At moments like this the web of life is revealed by the power of ritual, and each time we renew our ceremony, the pleasure will be all the greater for our having violated one of its principles. Moments like this act as magical interludes, placing our hearts at the edge of our souls: fleetingly, yet intensely, a fragment of eternity has come to enrich time. Elsewhere the world may be blustering or sleeping, wars are fought, people live and die, some nations disintegrate, while others are born, soon to be swallowed up in turn - and in all this sound and fury, amidst eruptions and undertows, while the world goes its merry way, bursts into flames, tears itself apart and is reborn: human life continues to throb.

We all rather live under wraps, don’t we? We hardly ever really open ourselves to the loveliness around us. Yet there it is, every day, going on and on, whether we look at it or not. Such a splendid waste, isn’t it?

This is the true joy in life, the being used for a purpose recognized by yourself as a mighty one; the being thoroughly worn out before you are thrown on the scrap heap; the being a force of Nature instead of a feverish selfish little clod of ailments and grievances complaining that the world will not devote itself to making you happy. I am of the opinion that my life belongs to the community, and as long as I live, it is my privilege to do for it whatever I can. I want to be thoroughly used up when I die, for the harder I work, the more I live. Life is no ‘brief candle’ to me. It ia a sort of splendid torch which I have got hold of for a moment, and I want to make it burn as brightly as possible before handing it on to the future generations.

All that profligate investment of energy to effect a splendid, momentary reversal of natural law. That such a reversal should demand so much and last such a short time was terrible; that people would go for it anyway was both terrible and wonderful. ...A game, or maybe even not that--maybe it was only practice for a game, the way that all the sweat and trembling exhaustion in the Wilshire loft that day had just been practice. Practice for a show that only a few people would probably care to attend and which would probably close quickly.

Whatever is best for a human being lies outside human control: it can be neither given nor taken away. The world you see, nature’s greatest and most glorious creation, and the human mind which gazes and wonders at it, and is the most splendid part of it, these are our own everlasting possessions and will remain with us as long as we ourselves remain.

And GUESS WHO ordered your guards to chain up Clay?” Tsunami demanded. She flung an accusing talon toward Shark. “COMMANDER SHARK! Of all the dragons who should obey you in everything! Is that not UTTERLY SHOCKING?” “It is,” Coral said. Tsunami thought she might be grinding her teeth, but she hid it well. “I find it quite hard to believe.” “Imagine the distress the poor guards felt,” Tsunami said, “when I explained to them that you would never have ordered those chains on Clay. To have to choose between their commander and their queen! Naturally they chose you, of course. That’s why they gave me the key to Clay’s chains. Because they understood that’s what you would have wanted them to do. Right?” Queen Coral gave Tsunami an appraising glance. Beside her, Blister was eating her soup with an amused expression. “Very good,” Coral said slowly. “It sounds like those guards are practically heroes.” “And Shark —” Tsunami prodded her. “To the dungeon with him as well,” the queen said with a wave. Shark didn’t protest like Lagoon had. He snarled at the guards who approached him, shot Tsunami a look full of hatred, and headed off to the dungeon without another word. Splendid,

Many people are miserable because they think that occasional destructive feelings necessarily make them terrible persons. But just as Aristotle maintained, “One swallow does not make a spring,” we must understand that one or two or even a dozen unadmirable traits does not make an unadmirable person. Long ago Edmund Burke warned humanity about the danger of false generalization in society; of judging a whole race by a few undesirable members. Today we should likewise become aware of the generalization about our individual personality. A splendid freedom awaits us when we realize that we need not feel like moral lepers or emotional pariahs because we have some aggressive, hostile feeling s towards ourselves and others. When we acknowledge these feelings we no longer have to pretend to be that which we are not. It is enough to be what we are! We discover that rigid pride is actually the supreme foe of inner victory, while flexible humility, the kind of humility that appears when we do not demand the impossible or the angelic of ourselves, is the great ally of psychic peace.

Paine was a grand fellow — high—with the most splendid sense of justice. But he was a reasoner — not warm — not letting out the natural palpitating passion... which perhaps he didn't have. But I see all that and more in Ingersoll. His imagination flames and plays up, up, up. It is a grand height! And he has so sharp a blade, too; is many-sided, gifted for great effects in different spheres. I don't suppose we ever had a man here so well adapted to that work. {Whitman's thought on Thomas Paine and his good friend, Robert Ingersoll}

Christian humanists were engaged in a vast enterprise to make the spiritual and intellectual riches of ancient culture available to the Christian world; they did so with no sense of unease or internal conflict, for they believed that paganism – in other words, the ‘forces of nature’ themselves, not yet sanctified by the blessings of incarnation – could achieve splendid things in all areas of culture.

When one reads, and re-reads, Moby Dick, it seems to me that one gets a more convincing, a more definite, impression of the man than from anything one may learn of his life and circumstances; an impression of a man endowed by nature with a great gift blighted by an evil genius, so that, like the agave, no sooner had it put forth its splendid blooming than it withered; a moody, unhappy man tormented by instincts he shrank from with horror; a man conscious that the virtue had gone out of him, and embittered by failure and poverty; a man of heart craving for friendship, only to find that friendship too was vanity. Such, as I see him, was Herman Melville, a man whom one can only regard with deep compassion.

Our lives are encumbered with the dead wood of this past; all that is dead and has served its purpose has to go. But that does not mean a break with, or a forgetting of, the vital and life-giving in that past. We can never forget the ideals that have moved our race, the dreams of the Indian people through the ages, the wisdom of the ancients, the buoyant energy and love of life and nature of our forefathers, their spirit of curiosity and mental adventure, the daring of their thought, their splendid achievements in literature, art and culture, their love of truth and beauty and freedom, the basic values that they set up, their understanding of life's mysterious ways, their toleration of other ways than theirs, their capacity to absorb other peoples and their cultural accomplishments, to synthesize them and develop a varied and mixed culture; nor can we forget the myriad experiences which have built up our ancient race and lie embedded in our sub-conscious minds. We will never forget them or cease to take pride in that noble heritage of ours. If India forgets them she will no longer remain India and much that has made her our joy and pride will cease to be.

An example of perfection in nature is the cockroach. It was living six million years before us and it may outlast us by that long. The brain of a cockroach is a splendid little engine. It doesn't evolve and it doesn't need to. The human brain is a disaster from the point of view of perfection--great intellectual power combined with primitive emotional reactions. Human beings today are living with terrible risks of their own creation--nuclear weapons, the exploitation of natural resources, the great disparity between the wealthy and the poor. Our brains will probably bring us to destruction, but we also have the possibility of growth, evolution. I prefer being a human. We shouldn't always look for perfection, in nature or our lives.

The rain in Florida may be bad for us and good for the citrus crop. A canceled flight may wreck our schedule and bring us face to face with our future spouse in the airport lounge. A forest fire may seem to destroy an ecosystem in the short term, yet renew it with vigor for the long term. When a splendid osprey eats a beautiful fish, it is neither good nor bad. Or, it’s good for the osprey and bad for the fish. Nature makes no judgment. Humans do.

Greek writers of the fifth century B.C. have a way of speaking of, an attitude towards, religion, as though it were wholly a thing of joyful confidence, a friendly fellowship with the gods, whose service is but a high festival for man. In Homer sacrifice is but, as it were, the signal for a banquet of abundant roast flesh and sweet wine; we hear nothing of fasting, of cleansing, and atonement. This we might perhaps explain as part of the general splendid unreality of the heroic saga, but sober historians of the fifth century B.C. express the same spirit. Thucydides is assuredly by nature no reveller, yet religion is to him in the main 'a rest from toil.' He makes Pericles say: 'Moreover we have provided for our spirit very many opportunities of recreation, by the celebration of games and sacrifices throughout the year.

We are part of a mystery, a splendid mystery within which we must attempt to orient ourselves if we are to have a sense of our own nature.

This is the true joy in life, the being used for a purpose recognized by yourself as a mighty one; the being a force of nature instead of a feverish, selfish little clod of ailments and grievances complaining that the world will not devote itself to making you happy. I am of the opinion that my life belongs to the whole community, and as long as I live it is my privilege to do for it whatever I can. I want to be thoroughly used up when I die, for the harder I work the more I live. I rejoice in life for its own sake. Life is no "brief candle" for me. It is a sort of splendid torch which I have got hold of for the moment, and I want to make it burn as brightly as possible before handing it on to future generations.

Our intellect has created a new world that dominates nature, and has populated it with monstrous machines. The latter are so indubitably useful that we cannot see even a possibility of getting rid of them or our subservience to them. Man is bound to follow the adventurous promptings of his scientific and inventive mind and to admire himself for his splendid achievements. At the same time, his genius shows the uncanny tendency to invent things that become more and more dangerous, because they represent better and better means for wholesale suicide.

The Comparative Mythologists contend that the common origin is the common ignorance, and that the loftiest religious doctrines are simply refined expressions of the crude and barbarous guesses of savages, of primitive men, regarding themselves and their surroundings. Animism, fetishism, nature-worship, sun-worship — these are the constituents of the primeval mud out of which has grown the splendid lily of religion. A Krishna, a Buddha, a Lao-tse, a Jesus, are the highly civilized but lineal descendants of the whirling medicine-man of the savage. God is a composite photograph of the innumerable Gods who are the personifications of the forces of nature. And so forth. It is all summed up in the phrase: Religions are branches from a common trunk — human ignorance.

I do it for the girls." "What girls?" He smirked. "They think it's sexy." "It's not." "No?" "I assure you." "Not sexy?" "You look khila, like a half-wit." "That hurts," he said. "What girls anyway?" "You're jealous." "I'm indifferently curious." "You can't be both." He took another drag and squinted through the smoke. "I'll bet they're talking about us now." In Laila's head, Mammy's voice rang out. Like a mynah bird in your hands. Slacken your grip and away it flies. Guilt bore its teeth into her. Then Laila shut off Mammy's voice. Instead, she savored the way Tariq had said us. How thrilling, how conspiratorial, it sounded coming from him. And how reassuring to hear him say it like that - casually, naturally. Us. It acknowledged their connection, crystallized it. "And what are they saying?" "That we're canoeing down the River of Sin," he said. "Eating a slice of Impiety Cake." "Riding the Rickshaw of Wickedness?" Laila chimed in. "Making Sacrilege Qurma." They both laughed. Then Tariq remarked that her hair was getting longer. "It's nice," he said. Laila hoped she wasn't blushing. "You changed the subject." "From what?" "The empty-headed girls who think you're sexy." "You know." "Know what?" "That I only have eyes for you." Laila swooned inside. She tried to read his face but was met by a look that was indecipherable: the cheerful, cretinous grin at odds with the narrow, half-desperate look in his eyes. A clever look, calculated to fall precisely at the midpoint between mockery and sincerity.

You know that feeling of invincibility you sometimes get, especially when young and testing yourself - well that could be because actually know deep down that we are indeed eternal. We come into this world to live a life, to experience it, from somewhere else, some other plane, but we are programmed by all around us to deny or forget this - until one day we may remember again. That feeling of blissful reconnection with our source can be invoked through nature, beautiful writing or art or music, any detailed craft or work of discovery or personal dedication, meditation or other mentally balancing practice, or even through religious experience if there is a pure communion (not a pretence of it). But we should not yearn to return too soon, we should accept that we have come here for the duration of each life, and revel in the chance to learn and grow on this splendid planet. We can draw a deep sense of being-ness. peace, and love from this connection, which will sustain us through any trial. Once nurtured, this becomes stronger than any other connection, so of course our relationships here are most joyful when they allow us the personal freedom to spend time developing and celebrating that connection. Our deepest friendships form with those we can share such time and experiences with - discussing, meditating, immersing ourselves in nature, or creating our music, art, written or other works. Our journeys here are voyages of discovery, opening out the wonders within and all around. What better companions could we have than those who are able to fully share in such delights with us?

Rural Reflections" This is the grass your feet are planted on. You paint it orange or you sing it green, But you have never found A way to make the grass mean what you mean. A cloud can be whatever you intend: Ostrich or leaning tower or staring eye. But you have never found A cloud sufficient to express the sky. Get out there with your splendid expertise; Raymond who cuts the meadow does not less. Inhuman nature says: Inhuman patience is the true success. Human impatience trips you as you run; Stand still and you must lie. It is the grass that cuts the mower down; It is the cloud that swallows up the sky.

No one ever said aloud any of the kinds of things he was so constantly thinking, because no one in the parish, not Alice, not Lady Higgs, not anybody, ever seemed to see the things he saw. If they thought as he did, if they saw what he did, they never mentioned it; and to have things which are precious to one eternally unmentioned makes one, he had long discovered, lonely. These August nights, for instance—remarkably and unusually beautiful, warm and velvety as he had never known them, ushered in each evening by the most astonishing variety of splendid sunsets—nobody had said a single word about them. They might have been February ones, for all the notice they got. Sometimes he climbed up to the top of Burdon Down towards evening, and stood staring in amazement at what looked like heaven let loose in flames over England; but always he stood alone, always there was no one but himself up there, and no one afterwards, when he descended from his heights, seemed to be aware that anything unusual had been going on.

Charlotte Brontë, with all her splendid gift for prose, stumbled and fell with that clumsy weapon in her hands. George Eliot committed atrocities with it that beggar description. Jane Austen looked at it and laughed at it and devised a perfectly natural, shapely sentence proper for her own use and never departed from it. Thus, with less genius for writing than Charlotte Brontë, she got infinitely more said.

At that moment the universe appeared to me a vast machine constructed only to produce evil. I almost doubted the goodness of God, in not annihilating man on the day he first sinned. "The world should have been destroyed," I said, "crushed as I crush this reptile which has done nothing in its life but render all that it touches as disgusting as itself." I had scarcely removed my foot from the poor insect when, like a censoring angel sent from heaven, there came fluttering through the trees a butterfly with large wings of lustrous gold and purple. It shone but a moment before my eyes; then, rising among the leaves, it vanished into the height of the azure vault. I was mute, but an inner voice said to me, "Let not the creature judge his Creator; here is a symbol of the world to come. As the ugly caterpillar is the origin of the splendid butterfly, so this globe is the embryo of a new heaven and a new earth whose poorest beauty will infinitely exceed your mortal imagination. And when you see the magnificent result of that which seems so base to you now, how you will scorn your blind presumption, in accusing Omniscience for not having made nature perish in her infancy. God is the god of justice and mercy; then surely, every grief that he inflicts on his creatures, be they human or animal, rational or irrational, every suffering of our unhappy nature is only a seed of that divine harvest which will be gathered when, Sin having spent its last drop of venom, Death having launched its final shaft, both will perish on the pyre of a universe in flames and leave their ancient victims to an eternal empire of happiness and glory.

The security of society lies in custom and unconscious instinct, and the basis of the stability of society, as a healthy organism, is the complete absence of any intelligence amongst its members. The great majority of people being fully aware of this, rank themselves naturally on the side of that splendid system that elevates them to the dignity of machines, and rage so wildly against the intrusion of the intellectual faculty into any question that concerns life, that one is tempted to define man as a rational animal who always loses his temper when he is called upon to act in accordance with the dictates of reason.

Ultimately, the roast turkey must be regarded as a monument to Boomer's love. Look at it now, plump and glossy, floating across Idaho as if it were a mammoth, mutated seed pod. Hear how it backfires as it passes the silver mines, perhaps in tribute to the origin of the knives and forks of splendid sterling that a roast turkey and a roast turkey alone possesses the charisma to draw forth into festivity from dark cupboards. See how it glides through the potato fields, familiarly at home among potatoes but with an air of expectation, as if waiting for the flood of gravy. The roast turkey carries with it, in its chubby hold, a sizable portion of our primitive and pagan luggage. Primitive and pagan? Us? We of the laser, we of the microchip, we of the Union Theological Seminary and Time magazine? Of course. At least twice a year, do not millions upon millions of us cybernetic Christians and fax machine Jews participate in a ritual, a highly stylized ceremony that takes place around a large dead bird? And is not this animal sacrificed, as in days of yore, to catch the attention of a divine spirit, to show gratitude for blessings bestowed, and to petition for blessings coveted? The turkey, slain, slowly cooked over our gas or electric fires, is the central figure at our holy feast. It is the totem animal that brings our tribe together. And because it is an awkward, intractable creature, the serving of it establishes and reinforces the tribal hierarchy. There are but two legs, two wings, a certain amount of white meat, a given quantity of dark. Who gets which piece; who, in fact, slices the bird and distributes its limbs and organs, underscores quite emphatically the rank of each member in the gathering. Consider that the legs of this bird are called 'drumsticks,' after the ritual objects employed to extract the music from the most aboriginal and sacred of instruments. Our ancestors, kept their drums in public, but the sticks, being more actively magical, usually were stored in places known only to the shaman, the medicine man, the high priest, of the Wise Old Woman. The wing of the fowl gives symbolic flight to the soul, but with the drumstick is evoked the best of the pulse of the heart of the universe. Few of us nowadays participate in the actual hunting and killing of the turkey, but almost all of us watch, frequently with deep emotion, the reenactment of those events. We watch it on TV sets immediately before the communal meal. For what are footballs if not metaphorical turkeys, flying up and down a meadow? And what is a touchdown if not a kill, achieved by one or the other of two opposing tribes? To our applause, great young hungers from Alabama or Notre Dame slay the bird. Then, the Wise Old Woman, in the guise of Grandma, calls us to the table, where we, pretending to be no longer primitive, systematically rip the bird asunder. Was Boomer Petaway aware of the totemic implications when, to impress his beloved, he fabricated an outsize Thanksgiving centerpiece? No, not consciously. If and when the last veil dropped, he might comprehend what he had wrought. For the present, however, he was as ignorant as Can o' Beans, Spoon, and Dirty Sock were, before Painted Stick and Conch Shell drew their attention to similar affairs. Nevertheless, it was Boomer who piloted the gobble-stilled butterball across Idaho, who negotiated it through the natural carving knives of the Sawtooth Mountains, who once or twice parked it in wilderness rest stops, causing adjacent flora to assume the appearance of parsley.

After one raid set London’s Natural History Museum on fire, water from firemen’s hoses caused seeds in its collection to germinate, among them those from an ancient Persian silk tree, or mimosa—Albizia julibrissin. The seeds were said to be 147 years old.

Man is bound to follow the exploits of his scientific and inventive mind and to admire himself for his splendid achievements. At the same time, he cannot help admitting that his genius shows an uncanny tendency to invent things that become more and more dangerous, because they represent better and better means for wholesale suicide. In view of the rapidly increasing avalanche of world population, we have already begun to seek ways and means of keeping the rising flood at bay. But nature may anticipate all our attempts by turning against man his own creative mind, and, by releasing the H-bomb or some equally catastrophic device, put an effective stop to overpopulation. In spite of our proud domination of nature we are still her victims as much as ever and have not even learnt to control our own nature, which slowly and inevitably courts disaster.

We will simply say here that, as a means of contrast with the sublime, the grotesque is, in our view, the richest source that nature can offer art. Rubens so understood it, doubtless, when it pleased him to introduce the hideous features of a court dwarf amid his exhibitions of royal magnificence, coronations and splendid ceremonial. The universal beauty which the ancients solemnly laid upon everything, is not without monotony; the same impression repeated again and again may prove fatiguing at last. Sublime upon sublime scarcely presents a contrast, and we need a little rest from everything, even the beautiful. On the other hand, the grotesque seems to be a halting-place, a mean term, a starting-point whence one rises toward the beautiful with a fresher and keener perception. The salamander gives relief to the water-sprite; the gnome heightens the charm of the sylph.

I believe this movement will prevail. I don’t mean it will defeat, conquer, or create harm to someone else. Quite the opposite. I don’t tender the claim in an oracular sense. I mean that the thinking that informs the movement’s goals will reign. It will soon suffuse most institutions, but before then, it will change a sufficient number of people so as to begin the reversal of centuries of frenzied self-destructive behavior. Some say it is too late, but people never change when they are comfortable. Helen Keller threw aside the gnawing fears of chronic bad news when she declared, “I rejoice to live in such a splendidly disturbing time!” In such a time, history is suspended and thus unfinished. It will be the stroke of midnight for the rest of our lives. My hopefulness about the resilience of human nature is matched by the gravity of our environmental and social condition. If we squander all our attention on what is wrong, we will miss the prize: In the chaos engulfing the world, a hopeful future resides because the past is disintegrating before us. If that is difficult to believe, take a winter off and calculate what it requires to create a single springtime. It’s not too late for the world’s largest institutions and corporations to join in saving the planet, but cooperation must be on the planet’s terms. The “Help Wanted” signs are everywhere. All people and institutions including commerce, governments, schools, churches and cities, need to learn from life and reimagine the world from the bottom up, based on the first principles if justice and ecology. Ecological restoration is extraordinarily simple: You remove whatever prevents the system from healing itself. Social restoration is no different. We have the heart, knowledge, money and sense to optimize out social and ecological fabric. It is time for all that is harmful to leave. One million escorts are here to transform the nightmares of empire and the disgrace of war on people and place. We are the transgressors and we are the forgivers. “We” means all of us, everyone. There can be no green movement unless there is also a black, brown and copper movement. What is more harmful resides within is, the accumulated wounds of the past, the sorrow, shame, deceit, and ignominy shared by every culture, passed down to every person, as surely as DNA, as history of violence and greed. There is not question that the environmental movement is most critical to our survival. Our house is literally burning, and it is only logical that environmentalists expect the social justice movement to get on the environmental bus. But is actually the other way around; the only way we are going to put out this fire is to get on the social justice bus and heal our wounds, because in the end, there is only one bus. Armed with that growing realization, we can address all that is harmful externally. What will guide us is a living intelligence that creates miracles every second, carried forth by a movement with no name.

The unsolved problems of the physical world now seem even more formidable than those solved in the twentieth century. Though in application it works splendidly, we do not even understand the physical meaning of quantum mechanics, much less how it might be united with general relativity. We don't know why the dimensionless constants (ratios of masses of elementary particles, ratios of strength of gravitational to electric forces, fine structure constant, etc.) have the values they do, unless we appeal to the implausible anthropic principle, which seems like a regression to Aristotelian teleology.

We are a biological species arising from Earth’s biosphere as one adapted species among many; and however splendid our languages and cultures, however rich and subtle our minds, however vast our creative powers, the mental process is the product of a brain shaped by the hammer of natural selection upon the anvil of nature.

Notwithstanding the fact that infidels in all ages have battled for the rights of man, and have at all times been the fearless advocates of liberty and justice, we are constantly charged by the church with tearing down without building again. The church should by this time know that it is utterly impossible to rob men of their opinions. The history of religious persecution fully establishes the fact that the mind necessarily resists and defies every attempt to control it by violence. The mind necessarily clings to old ideas until prepared for the new. The moment we comprehend the truth, all erroneous ideas are of necessity cast aside. A surgeon once called upon a poor cripple and kindly offered to render him any assistance in his power. The surgeon began to discourse very learnedly upon the nature and origin of disease; of the curative properties of certain medicines; of the advantages of exercise, air and light, and of the various ways in which health and strength could be restored. These remarks ware so full of good sense, and discovered so much profound thought and accurate knowledge, that the cripple, becoming thoroughly alarmed, cried out, 'Do not, I pray you, take away my crutches. They are my only support, and without them I should be miserable indeed!' 'I am not going,' said the surgeon, 'to take away your crutches. I am going to cure you, and then you will throw the crutches away yourself.' For the vagaries of the clouds the infidels propose to substitute the realities of earth; for superstition, the splendid demonstrations and achievements of science; and for theological tyranny, the chainless liberty of thought.

Humanity now is on a reckless course. It is destroying its self-sufficiency in the world. It is endangering the natural balances that have given humanity such a beautiful and splendid world in which to evolve and to live. This is hazardous not only for your future in this world, but also hazardous regarding your relationships with other races in the universe.

It was magnificent and terrible: the spasmodic drone of enemy aircraft overhead; the thunder of gunfire, sometimes close sometimes in the distance; the illumination, like that of electric trains in peace-time, as the guns fired; and the myriad stars, real and artificial, in the firmament. Never was there such a contrast of natural splendor and human vileness.

Empirically, things are poignant, tragic, beautiful, humorous, settled, disturbed, comfortable, annoying, barren, harsh, consoling, splendid, fearful; are such immediately and in their own right and behalf.... These traits stand in themselves on precisely the same level as colours, sounds, qualities of contact, taste and smell. Any criterion that finds the latter to be ultimate and "hard" data will, impartially applied, come to the same conclusion about the former. -Any- quality as such is final; it is at once initial and terminal; just what it is as it exists. it may be referred to other things, it may be treated as an effect or a sign. But this involves an extraneous extension and use. It takes us beyond quality in its immediate qualitativeness.... The surrender of immediate qualities, sensory and significant, as objects of science, and as proper forms of classification and understanding, left in reality these immediate qualities just as they were; since they are -had- there is no need to -know- them. But... the traditional view that the object of knowledge is reality par excellence led to the conclusion that the object of science was preeminently metaphysically real. Hence, immediate qualities, being extended from the object of science, were left thereby hanging loose from the "real" object. Since their -existence- could not be denied, they were gathered together into a psychic realm of being, set over against the object of physics. Given this premise, all the problems regarding the relation of mind and matter, the psychic and the bodily, necessarily follow. Change the metaphysical premise; restore, that is to say, immediate qualities to their rightful position as qualities of inclusive situations, and the problems in question cease to be epistemological problems. They become specifiable scientific problems; questions, that is to say, of how such and such an event having such and such qualities actually occurs.

I don’t know myself,” he said. “I sit down with a white board before the spot that strikes me, and I say, ‘That white board must become something!’ I work for a long time, I come back home dissatisfied, I put it away in the closet. When I have rested a little I go to look at it with a kind of fear. I am still dissatisfied because I have too clearly in my mind the splendid original to be content with what I have made of it. But after all, I find in my work an echo of what struck me. I see that nature has told me something, has spoken to me, and that I have put it down in shorthand. In my shorthand there may be words that cannot be deciphered, there may be mistakes or gaps, but there is something in it of what the woods or beach or figure has told me. Do you understand?” “No.

A full moon, although less splendid than that earlier on,lit everything around. Before I reached the point where I would have to leave the road and set off across country, the narrow path I was following seemed suddenly to end and disappear behind a large hedge, and there before me, as if blocking my way, stood a single, tall tree, very dark at first against the transparently clear night sky. Out of nowhere, a breeze got up. It set the tender stems of the grasses shivering, made the green blades of the reeds shudder and sent a ripple across the brown waters of a puddle. Like a wave, it lifted up the spreading branches of the tree and, murmuring, climbed the trunk, and then, suddenly, the leaves turned their undersides to the moon and the whole beech tree (because it was a beech) was covered in white as far as the topmost branch.It was only a moment, no more than that, but the memory of it will last as long as my life lasts.

What a splendid liar!" she breathed softly. "Don't you believe in God?" Kent winced. "In a large, embracing sense, yes," he said. "I believe in Him, for instance, as revealed to our senses in all that living, growing glory you see out there through the window Nature and I have become pretty good pals, and you see I've sort of built up a mother goddess to worship instead of a he-god. Sacrilege, maybe, but it's a great comfort at times. But you didn't come to talk religion?

We seem afraid of the natural forces. John Burroughs puts it well, says, if the American is only dry, he is not content to take a drink of pure cold water, but must put sugar into it, or a flavor. To me, these things—the things of which these are the type—are the prominent dangers in the future of our America. The exhilaration of such freedom—the going and coming—the being master of yourself and of the road! No one who is not a walker can begin to know it! Oh! the long, long walks, way into the nights!—in the after hours—sometimes lasting till two or three in the morning! The air, the stars, the moon, the water—what a fullness of inspiration they imparted!—what exhilaration! And there were the detours, too—wanderings off into the country out of the beaten path: I remember one place in Maryland in particular to which we would go. How splendid, above all, was the moon—the full moon, the half moon: and then the wonder, the delight, of the silences.

I want my daughters to be beautiful, accomplished, and good. To be admired, loved, and respected. To have a happy youth, to be well and wisely married, and to lead useful, pleasant lives, with as little care and sorrow to try them as God sees fit to send. To be loved and chosen by a good man is the best and sweetest thing which can happen to a woman, and I sincerely hope my girls may know this beautiful experience. It is natural to think of it, Meg, right to hope and wait for it, and wise to prepare for it, so that when the happy time comes, you may feel ready for the duties and worthy of the joy. My dear girls, I am ambitious for you, but not to have you make a dash in the world, marry rich men merely because they are rich, or have splendid houses, which are not homes because love is wanting. Money is a needful and precious thing, and when well used, a noble thing, but I never want you to think it is the first or only prize to strive for. I’d rather see you poor men’s wives, if you were happy, beloved, contented, than queens on thrones, without self-respect and peace.

I do not believe that there is anything inherently and unavoidably ugly about industrialism. A factory or even a gasworks is not obliged of its own nature to be ugly, any more than a palace or a dog-kennel or a cathedral. . . . But in any case, though the ugliness of industrialism is the most obvious thing about it and the thing every newcomer exclaims against, I doubt whether it is centrally important. And perhaps it is not even desirable, industrialism being what it is, that it should learn to disguise itself as something else. As Mr Aldous Huxley has truly remarked, a dark Satanic mill ought to look like a dark Satanic mill and not like the temple of mysterious and splendid gods. Moreover, even in the worst of the industrial towns one sees a great deal that is not ugly in the narrow aesthetic sense. A belching chimney or a stinking slum is repulsive chiefly because it implies warped lives and ailing children. Look at it from a purely aesthetic standpoint and it may have a certain macabre appeal. I find that anything outrageously strange generally ends by fascinating me even when I abominate it.

Here, reader, thou must pardon us if we stop a while to lament the capriciousness of Nature in forming this charming part of the creation designed to complete the happiness of man; with their soft innocence to allay his ferocity, with their sprightliness to soothe his cares, and with their constant friendship to relieve all the troubles and disappointments which can happen to him. Seeing then that these are the blessings chiefly sought after and generally found in every wife, how must we lament that disposition in these lovely creatures which leads them to prefer in their favour those individuals of the other sex who do not seem intended by nature as so great a masterpiece! For surely, however useful they may be in the creation, as we are taught that nothing, not even a louse, is made in vain, yet these beaus, even that most splendid and honoured part which in this our island nature loves to distinguish in red, are not, as some think, the noblest work of the Creator. For my own part, let any man chuse to himself two beaus, let them be captains or colonels, as well-dressed men as ever lived, I would venture to oppose a single Sir Isaac Newton, a Shakespear, a Milton, or perhaps some few others, to both these beaus; nay, and I very much doubt whether it had not been better for the world in general that neither of these beaus had ever been born than that it should have wanted the benefit arising to it from the labour of any one of those persons. If this be true, how melancholy must be the consideration that any single beau, especially if he have but half a yard of ribbon in his hat, shall weigh heavier in the scale of female affection than twenty Sir Isaac Newtons!

The formal dinner was a great success. Every time Harry glanced at the other end of the long table, he saw that Poppy was acquitting herself splendidly. She was relaxed and smiling, taking part in conversation, appearing to charm her companions. It was exactly as Harry had expected: the same qualities that were considered faults in an unmarried girl were admired in a married woman. Poppy's acute observations and her enjoyment of lively debate made her far more interesting than a demure society miss with a modest downcast gaze. She was breathtaking in the violet gown, her slender neck encircled with diamonds, her hair rich with dark fire. Nature had blessed her with abundant beauty. But it was her smile that made her irresistible, a smile so sweet and brilliant that it warmed him from the inside out. Harry wished she would smile at him like that. She had, in the beginning. There had to be something that would induce her to warm to him, to like him again. Everyone had a weakness. In the meantime, Harry stole glances of her whenever he could, his lovely and distant wife... and he drank in the smiles she gave to other people.

We might call this existential paradox the condition of individuality finitude. Man has a symbolic identity that brings him sharply out of nature. He is a symbolic self, a creature with a name, a life history. He is a creator with a mind that soars out to speculate about atoms and infinity, who can place himself imaginatively at a point in space and contemplate bemusedly his own planet. This immense expansion, this dexterity, this ethereality, this self-consciousness gives to man literally the status of a small god in nature, as the Renaissance thinkers knew. Yet, at the same time, as the Eastern sages also knew, man is a worm and food for worms. This is the paradox: he is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways-the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever. It is a terrifying dilemma to be in and to have to live with. The lower animals are, of course, spared this painful contradiction, as they lack a symbolic identity and the self-consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being. This is what has made it so simple to shoot down whole herds of buffalo or elephants. The animals don't know that death is happening and continue grazing placidly while others drop alongside them. The knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one's dreams and even the most sun-filled days-that's something else.

Freud's psychology and the philosophy underlying it are essentially pessimistic. This is patent in his outlook on the future of mankind as well as in his attitude toward therapy. And on the basis of his theoretical premises, he cannot be anything but pessimistic. Man is driven by instincts which at best are only to be modified by "sublimation." His instinctual drives for satisfaction are inevitably frustrated by society. His "ego" is helplessly tossed about between instinctual drives and the "superego," which itself can only be modified. The superego is primarily forbidding and destructive. True ideals do not exist. The wish for personal fulfillment is "narcissistic." Man is by nature destructive and a "deadi instinct" compels him either to destroy others or to suffer. All these theories leave little room for a positive attitude toward change and limit the value of the potentially splendid therapy Freud originated. In contrast, I believe that compulsive trends in neuroses are not instinctual but spring from disturbed human relationships; that they can be changed when these improve and that conflicts of such origin can really be resolved.

Plant a cactus dahlia and a marguerite bush side by side in rich mellow land for a season; they will both give noble return - generous wealth of blossom, splendid growth. Change the same plants another year into starved, sandy soil and what happens? The dahlia shows a warped altered nature at once - the plant grows awry, the flowers, if it flowers at all, come sickly and sullen-looking. Look at the marguerite; it is dismayed for a little time and then adapts itself cheerily to place; it makes a bush as large as ever, it flowers again with all its heart - not quite such fine flowers perhaps, but to make up it gives them in greater profusion.

No paint or dye can give so splendid a colour as gilding. The merit of their beauty is greatly enhanced by their scarcity. With the greater part of rich people, the chief enjoyment of riches consists in the parade of riches, which in their eye is never so complete as when they appear to possess those decisive marks of opulence which nobody can possess but themselves. In their eyes the merit of an object which is in any degree either useful or beautiful is greatly enhanced by its scarcity, or by the great labour which it requires to collect any considerable quantity of it, a labour which nobody can afford to pay but themselves. Book I, Chapter 11 - Rent of Land, part II

We extend our best wishes to you, inhabitants of another world. After reading the following message, you should have a basic understanding of civilization on Earth. By dint of long toil and creativity, the human race has built a splendid civilization, blossoming with a multitude of diverse cultures. We have also begun to understand the laws governing the natural world and the development of human societies. We cherish all that we have accomplished. But our world is still flawed. Hate exists, as does prejudice and war. Because of conflicts between the forces of production and the relations of production, wealth distribution is extremely uneven, and large portions of humanity live in poverty and misery. Human societies are working hard to resolve the difficulties and problems they face, striving to create a better future for Earth civilization.The country that sent this message is engaged in this effort. We are dedicated to building an ideal society, where the labor and value of every member of the human race are fully respected, where everyone's material and spiritual needs are fully met, so that civilization on Earth may become more perfect. With the best of intentions, we look forward to establishing contact with other civilized societies in the universe. We look forward to working together with you to build a better life in this vast universe.

Nature is a strong brand name. Everybody knew that. First thing, Nomenclature 101. Slap Natural on the package, you were golden. Those words on the package promise ease from metropolitan care, modern worries. And out here, if you opened things up, underneath the cellophane, what did you find inside? That fruit has splendid packaging, it has solid consumer awareness and is an animal favorite. Its seeds will be deposited in spoor miles away and its market dominance will increase. Splendid and beautiful petals are great advertising--the insects buzz and hop from all points every weekend to hit this flower-bed mall. Natural selection was market forces. In business, in the woods: what is necessary to the world will last.

You need to get home, both of you. Louis, I’d like to keep the letters here, if you don’t mind. I want to go over them again.” I came to my feet. “And ask the stars about them?” Jesse nodded. Armand only shook his head, gloomy. There were bruises under his eyes that hadn’t been there yesterday. “Ask the-fine. Splendid. Keep them if you like. Burn them. Turn them to gold or silver or lead. In the morning I’ll wake up and none of this will have happened.” “No, lordling,” I said to him. “You’re never going to wake like that again, and you’re never going to be able to forget.” “Bugger you, waif.” “And you.” He walked past both of us without another glance or another word, opened the door, and disappeared into the night. I went to Jesse and wrapped my arms around him. After only a second’s hesitation, his arms lifted to embrace me, too. “I don’t want to go,” I whispered. I felt his chest expand beneath my cheek. “This is going to be much more difficult than I anticipated.” “Which part?” “All of it.” He brought a hand to my hair, his fingers weaving through. “Things are about to change rapidly now, Lora. He’ll come back to us stronger and stronger. He’s going to crave you more and more, and not having you will eat him raw.” I frowned up at him. “What do you mean?” Jesse tucked a strand behind my ear, his eyes emerald dark, his lashes tipped with candlelight. “It will be in his nature. He’ll feel compelled to claim you, and he won’t stop trying to do that. Ever. When that happens-“ “That is not bloody going to happen.” “When that happens,” he said again resolutely, “I want you to remember two things. One: I’ve loved you since before he even knew you lived. Two: Spare a little pity for him. This isn’t entirely his fault. He was born into his role, just as you and I were. But, Lora-of-the-moon-only a little pity, all right?” “My pity may reach as deep and wide as the ocean,” I answered. “But my heart is already claimed.” To prove it, I clutched his shirt and lifted myself to my toes and brought my lips to his. Sweeter than raspberry jam, warmer than candle flame, softer than bread. People often spoke with religious rapture of milk and honey, but if I had nothing but Jesse to consume for the rest of my days, I’d die a heathen beast, content.

Our modern microscopes, scanners, and sensors have disabused us of most of the old fanciful notions about the brain’s function. But the brain’s strangely remote quality—the way it seems both part of us and apart from us—still influences our perceptions in subtle ways. We have a sense that our brain exists in a state of splendid isolation, that its fundamental nature is impervious to the vagaries of our day-to-day lives. While we know that our brain is an exquisitely sensitive monitor of experience, we want to believe that it lies beyond the influence of experience. We want to believe that the impressions our brain records as sensations and stores as memories leave no physical imprint on its own structure. To believe otherwise would, we feel, call into question the integrity of the self.

Each bite is a tidal wave of savory, fatty eel juices... ... made fresh and tangy by the complementary flavors of olive oil and tomato! ...! It's perfect! This dish has beautifully encapsulated the superbness of Capitone Eel!" "Capitone specifically means 'Large Female Eel'! It's exactly this kind of eel that is served during Natale season from Christmas to New Year's. Compared to normal eels, the Capitone is large, thick and juicy! In fact, it's considered a delicacy!" "Yes, I've heard of them! The Capitone is supposed to be significantly meatier than the standard Anguilla." *Anguilla is the Italian word for regular eels.* "Okay. So the Capitone is special. But is it special enough to make a dish so delicious the judges swoon?" "No. The secret to the Capitone's refined deliciousness in this dish lies with the tomatoes. You used San Marzanos, correct?" "Ha Ragione! (Exactly!) I specifically chose San Marzano tomatoes as the core of my dish!" Of the hundreds of varieties of tomato, the San Marzano Plum Tomato is one of the least juicy. Less juice means it makes a less watery and runny sauce when stewed! "Thanks to the San Marzano tomatoes, this dish's sauce remained thick and rich with a marvelously full-bodied taste. The blend of spices he used to season the sauce has done a splendid job of highlighting the eel's natural flavors as well." "You can't forget the wondrous polenta either. Crispy on the outside and creamy in the middle. There's no greater garnish for this dish." *Polenta is boiled cornmeal that is typically served as porridge or baked into cakes.* "Ah. I see. Every ingredient of his dish is intimately connected to the eel. Garlic to increase the fragrance, onion for condensed sweetness... ... and low-juice tomatoes. Those are the key ingredients.

The key to this risotto is Japanese peppers of all things?!" "It's sharp, refreshing aroma highlights the mellow body of the cheese... while making the eel's umami flavor flash like an explosion!" "And that one key ingredient that quietly ties it all together... ... is garlic!" "Garlic?! In traditional Japanese cuisine?! That's almost unheard of!" "Those are special smoked garlic chips a junior of mine made. They were smoked using wood from a walnut tree, which is known to emphasize seafood flavors well. By lightly crushing those chips and sprinkling them on as a topping, I added a pleasantly crunchy texture to the dish. But the most critical feature of my dish... is that I broiled the eel using the Kansai region Kabayaki style. Unlike the Kanto region style, there's no steaming step. Leaving all that oil in gives the eel a more fragrant aroma with a heavier texture and stronger flavor... ... meaning it pairs much more naturally with a flavor as powerful as garlic. *Steaming the eel makes much of its natural oil seep out, leaving the flesh light and fluffy.* But what makes these chips so extraordinary... is that they're infused with Ibusaki's earnest passion and the pure sweat of his helpers, Aoki and Sato. There's no way they could not be delicious!" "Ew! Don't say they're infused with sweat! That's gross!" "This much alone is already an impressively polished gourmet course. What's in store for us in that teapot?" "That is eel-liver broth, my lady. I dressed the eel's liver and then sautéed it in olive oil with some smoked garlic chips. Then I poured the sake Sakaki and Marui made over the top and let the alcohol cook off before adding bonito stock to make a broth. It matches beautifully with the cheese that Yoshino and Nikumi made, creating a soft flavor with a splendid aftertaste.

Both men and women of the race were extremely handsome; the former tall and strong, with fine features, curly hair, and a clear bronze complexion. They wore long tunics and turbans, and carried lances, bucklers, or round shields, and large swords slung across their shoulders, the latter, also very tall and well formed, were dressed in becoming bodices with full skirts, a loose mantle enveloping the whole form in graceful drapery. They wore jewels in their ears, and necklaces, bracelets, bangles, and anklets, made of gold, ivory, or shells.   Thousands of oxen paced quietly along with these men, women, old men, and children. They had neither harness nor halter, only bells or red tassels on their heads, and double packs thrown across their backs, which contained wheat and other grains.   A whole tribe journeyed in this manner, under the directions of an elected chief, called the “naik,” whose power is despotic while it lasts. He controls the movements of the caravan, fixes the hours for the start and the halt, and arranges the dispositions of the camp.   I was struck by the magnificent appearance of a large bull, who with superb and imperial step led the van. He was covered with a bright coloured cloth, ornamented with bells and shell embroidery, and I asked Banks if he knew what was the special office of this splendid animal.   “Kâlagani will of course be able to tell us,” answered he. “Where is the fellow?”   He was called, but did not make his appearance, and search being made, it was found he had left Steam House.   “No doubt he has gone to renew acquaintance with some old comrade,” said Colonel Munro. “He will return before we resume our journey.”   This seemed very natural. There was nothing in the temporary absence of the man to occasion uneasiness, but somehow it haunted me uncomfortably.   “Well,” said Banks, “to the best of my belief this bull represents, or is an emblem of, their deity. Where he goes they follow; where he stops, there they encamp; but of course we are to suppose he is in reality under the secret control of the ‘naik.’ Anyhow, he is to these wanderers an embodiment of their religion.”   The cortege seemed interminable, and for two hours there was no sign of an approaching end.

... If I am correct... ... the secret to this sauce is honey and balsamic vinegar ." "Got it one, sir! Both ingredients have a mild sweetness that adds a layer of richness to the dish. The tartness of the vinegar ties it all together, ensuring the sweetness isn't too cloying and giving the overall dish a clean, pure aftertaste. The guide told me that Hokkaido bears really love their honey... ... so I tried all kinds of methods to add it to my recipe!" "Is that how he gave his sauce a rich, clean flavor powerful enough to cause the Gifting? Unbelievable! That's our Master Yukihira!" Something doesn't add up. A little honey and vinegar can't be enough to create that level of aftertaste. There has to be something else to it. But what? "...?! I got it! I know what you did! You caramelized the honey!" CARAMELIZATION Sugars oxidize when heated, giving them a golden brown color and a nutty flavor. Any food that contains sugar can be caramelized, making caramelization an important technique in everything from French cooking to dessert making. "I started out by heating the honey until it was good and caramelized. Then I added some balsamic vinegar to stretch it and give it a little thickness. Once that was done, I poured it over some diced onions and garlic that I'd sautéed in another pan, added some schisandra berries and then let it simmer. After it had reduced, I poured bear stock over it and seasoned it with a little salt... The result was a deep, rich sauce perfect for emphasizing the natural punch of my Bear-Meat Menchi Katsu!" "Oho! You musta come up with that idea while I was relaxing with my cup o' chai! Not bad, Yukihira-chin! Not bad at all! Don'tcha think?" "Y-yes, sir..." Plus, there is no debating how well honey pairs well with bear meat. The Chinese have long considered bear paws a great delicacy... ... because of the common belief that the mellow sweetness of the honey soaks into a bear's paw as it sticks it into beehives and licks the honey off of it. What a splendid idea pairing honey with bear meat, each accentuating the other... ... then using caramelization and balsamic vinegar to mellow it to just the right level. It's a masterful example of using both flavor subtraction and enhancement in the same dish!

I don’t believe it too harsh to say that the history of philosophy when boiled down consists mostly of failed models of the brain. A few of the modern neurophilosophers such as Patricia Churchland and Daniel Dennett have made a splendid effort to interpret the findings of neuroscience research as these become available. They have helped others to understand, for example, the ancillary nature of morality and rational thought. Others, especially those of poststructuralist bent, are more retrograde. They doubt that the “reductionist” or “objectivist” program of the brain researchers will ever succeed in explaining the core of consciousness. Even if it has a material basis, subjectivity in this view is beyond the reach of science. To make their argument, the mysterians (as they are sometimes called) point to the qualia, the subtle, almost inexpressible feelings we experience about sensory input. For example, “red” we know from physics, but what are the deeper sensations of “redness”? So what can the scientists ever hope to tell us in larger scale about free will, or about the soul, which for religious thinkers at least is the ultimate of ineffability?

Elizabeth automatically started forward three steps, then halted, mesmerized. An acre of thick Aubusson carpet stretched across the book-lined room, and at the far end of it, seated behind a massive baronial desk with his shirtsleeves folded up on tanned forearms, was the man who had lied in the little cottage in Scotland and shot at a tree limb with her. Oblivious to the other three men in the room who were politely coming to their feet, Elizabeth watched Ian arise with that same natural grace that seemed so much a part of him. With a growing sense of unreality she heard him excuse himself to his visitors, saw him move away from behind his desk, and watched him start toward her with long, purposeful strides. He grew larger as he neared, his broad shoulders blocking her view of the room, his amber eyes searching her face, his smile one of amusement and uncertainty. “Elizabeth?” he said. Her eyes wide with embarrassed admiration, Elizabeth allowed him to lift her hand to his lips before she said softly, “I could kill you.” He grinned at the contrast between her words and her voice. “I know.” “You might have told me.” “I hoped to surprise you.” More correctly, he had hoped she didn’t know, and now he had his proof: Just as he had thought, Elizabeth had agreed to marry him without knowing anything of his personal wealth. That expression of dazed disbelief on her face had been real. He’d needed to see it for himself, which was why he’d instructed his butler to bring her to him as soon as she arrived. Ian had his proof, and with it came the knowledge that no matter how much she refused to admit it to him or to herself, she loved him. She could insist for now and all time that all she wanted from marriage was independence, and now Ian could endure it with equanimity. Because she loved him. Elizabeth watched the expressions play across his face. Thinking he was waiting for her to say more about his splendid house, she gave him a jaunty smile and teasingly said, “’Twill be a sacrifice, to be sure, but I shall contrive to endure the hardship of living in such a place as this. How many rooms are there?” she asked. His brows rose in mockery. “One hundred and eighty-two.” “A small place of modest proportions,” she countered lightly. “I suppose we’ll just have to make do.” Ian thought they were going to do very well.

In any case, we should expect that in due time we will be moved into our eternal destiny of creative activity with Jesus and his friends and associates in the “many mansions” of “his Father’s house.” Thus, we should not think of ourselves as destined to be celestial bureaucrats, involved eternally in celestial “administrivia.” That would be only slightly better than being caught in an everlasting church service. No, we should think of our destiny as being absorbed in a tremendously creative team effort, with unimaginably splendid leadership, on an inconceivably vast plane of activity, with ever more comprehensive cycles of productivity and enjoyment. This is the “eye hath not seen, neither ear heard” that lies before us in the prophetic vision (Isa. 64:4). This Is Shalom When Saint Augustine comes to the very end of his book The City of God, he attempts to address the question of “how the saints shall be employed when they are clothed in immortal and spiritual bodies.”15 At first he confesses that he is “at a loss to understand the nature of that employment.” But then he settles upon the word peace to describe it, and develops the idea of peace by reference to the vision of God—utilizing, as we too have done, the rich passage from 1 Corinthians 13. Thus he speaks of our “employment” then as being “the beatific vision.” The eternal blessedness of the city of God is presented as a “perpetual Sabbath.” In words so beautiful that everyone should know them by heart, he says, “There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end?” And yet, for all their beauty and goodness, these words do not seem to me to capture the blessed condition of the restoration of all things—of the kingdom come in its utter fullness. Repose, yes. But not as quiescence, passivity, eternal fixity. It is, instead, peace as wholeness, as fullness of function, as the restful but unending creativity involved in a cosmoswide, cooperative pursuit of a created order that continuously approaches but never reaches the limitless goodness and greatness of the triune personality of God, its source. This, surely, is the word of Jesus when he says, “Those who overcome will be welcomed to sit with me on my throne, as I too overcame and sat down with my Father on his throne. Those capable of hearing should listen to what the Spirit is saying to my people” (Rev. 3:21

God has made me so that when once I love I love for ever, and so I continue to pray for this girl and I love her still. When I saw how Céline loved one of the nuns, I tried to imitate her, but I didn’t succeed, as I didn’t know how to get into people’s good graces. It was a fortunate ignorance which has saved me from much evil. I am profoundly grateful to Jesus who has never let me find anything but bitterness in earthly friendships. With a nature like mine, I should have been trapped and had my wings clipped and then how should I have “flown away and found rest”? It’s impossible for one bound by human affection to have intimate union with God. I’ve seen so many souls, dazzled by this deluding light, fly into it and burn their wings like silly moths. Then they turn again to the true unfading light of love and, with new and more splendid wings, fly to Jesus, that divine Fire which burns yet does not destroy. I know that Jesus considered me too weak to be exposed to temptation. If I had seen this false light shining before me, I should have been wholly destroyed. I’ve been saved from that. I have found nothing but bitterness where stronger souls have found happiness and yet remained properly detached. So it’s no merit on my part that I never became entangled by love of creatures; I was saved only by the great mercy of God.

Like Italian or Portuguese or Catalan, Spanish is a wordy language, bountiful and flamboyant, with a formidable emotional range. But for these same reasons, it is conceptually inexact. The work of our greatest prose writers, beginning with Cervantes, is like a splendid display of fireworks in which every idea marches past, preceded and surrounded by a sumptuous court of servants, suitors, and pages, whose function is purely decorative. In our prose, color, temperature, and music are as important as ideas and, in some cases-Lezama Lima or Valle Inclan, for example-more so. There is nothing objectionable about these typically Spanish rhetorical excesses. They express the profound nature of a people, a way of being in which the emotional and the concrete prevail over the intellectual and the abstract. This is why Valle Inclan, Alfonso Reyes, Alejo Carpentier, and Camilo Jose Cela, to cite four magnificent prose writers, are so verbose in their writing. This does not make their prose either less skillful or more superficial than that of Valery or T.S. Eliot. They are simply quite different, just as Latin Americans are different from the English and the French. To us, ideas are formulated and captured more effectively when fleshed out with emotion and sensation or in some way incorporated into concrete reality, into life-far more than they are in logical discourse. That perhaps is why we have such a rich literature and such a dearth of philosophers.

Dear Mother, . . . We have been putting in our time here at very hard drilling, and are supposed to have learned in six weeks what the ordinary recruit, in times of peace, takes all his two years at. We rise at 5, and work stops in the afternoon at 5. A twelve hours day at one sou a day. I hope to earn higher wages than this in time to come, but I never expect to work harder. The early rising hour is splendid for it gives one the chance to see the most beautiful part of these beautiful autumn days in the South. We march up to a lovely open field on the end of the ridge behind the barracks, walking right into the rising sun. From this panorama, spread about on three sides is incomparably fine—yellow cornfields, vineyards, harvest-fields where the workers and their teams can be seen moving about in tiny figures—poplars, little hamlets and church-towers, and far away to the south the blue line of the Pyrenees, the high peaks capped with snow. It makes one in love with life, it is all so peaceful and beautiful. But Nature to me is not only hills and blue skies and flowers, but the Universe, the totality of things, reality as it most obviously presents itself to us; and in this universe strife and sternness play as big a part as love and tenderness, and cannot be shirked by one whose will it is to rule his life in accordance with the cosmic forces he sees in play about him. I hope you see the thing as I do, and think that I have done well, being without responsibilities and with no one to suffer materially by my decision, in taking upon my shoulders, too, the burden that so much of humanity is suffering under, and, rather than stand ingloriously aside when the opportunity was given me, doing my share for the side that I think right. . . .

These are the general propositions that form this Humility Code: 1. We don’t live for happiness, we live for holiness. Day to day we seek out pleasure, but deep down, human beings are endowed with moral imagination. All human beings seek to lead lives not just of pleasure, but of purpose, righteousness, and virtue. As John Stuart Mill put it, people have a responsibility to become more moral over time. The best life is oriented around the increasing excellence of the soul and is nourished by moral joy, the quiet sense of gratitude and tranquillity that comes as a byproduct of successful moral struggle. The meaningful life is the same eternal thing, the combination of some set of ideals and some man or woman’s struggle for those ideals. Life is essentially a moral drama, not a hedonistic one. 2. Proposition one defines the goal of life. The long road to character begins with an accurate understanding of our nature, and the core of that understanding is that we are flawed creatures. We have an innate tendency toward selfishness and overconfidence. We have a tendency to see ourselves as the center of the universe, as if everything revolves around us. We resolve to do one thing but end up doing the opposite. We know what is deep and important in life, but we still pursue the things that are shallow and vain. Furthermore, we overestimate our own strength and rationalize our own failures. We know less than we think we do. We give in to short-term desires even when we know we shouldn’t. We imagine that spiritual and moral needs can be solved through status and material things. 3. Although we are flawed creatures, we are also splendidly endowed. We are divided within ourselves, both fearfully and wonderfully made. We do sin, but we also have the capacity to recognize sin, to feel ashamed of sin, and to overcome sin. We are both weak and strong, bound and free, blind and far-seeing. We thus have the capacity to struggle with ourselves. There is something heroic about a person in struggle with herself, strained on the rack of conscience, suffering torments, yet staying alive and growing stronger, sacrificing a worldly success for the sake of an inner victory.