Underline Title In Quotes

...in one of his Irish Times columns written under the name of Myles na gCopaleen, [Flann] O’Brien offered a service to readers who owned books but did not open them. For a fee, books would be handled, with passages underlined or spines damaged or words such as ‘Rubbish’ or ‘Yes, but cf Homer, Od. iii, 151’ or ‘I remember poor Joyce saying the same thing to me’ written in the margins. Or inscriptions on the title page such as ‘From your devoted friend and follower, K. Marx.’" --"Flann O'Brien's Lies," Colm Tóibin, London Review of Books, Jan. 5, 2012

A New Theory of Biology,” was the title of the paper which Mustapha Mond had just finished reading. He sat for some time, meditatively frowning, then picked up his pen and wrote across the title-page: “The author’s mathematical treatment of the conception of purpose is novel and highly ingenious, but heretical and, so far as the present social order is concerned, dangerous and potentially subversive. Not to be published.” He underlined the words. “The author will be kept under supervision. His transference to the Marine Biological Station of St. Helena may become necessary.” A pity, he thought, as he signed his name. It was a masterly piece of work. But once you began admitting explanations in terms of purpose—well, you didn’t know what the result might be. It was the sort of idea that might easily decondition the more unsettled minds among the higher castes—make them lose their faith in happiness as the Sovereign Good and take to believing, instead, that the goal was somewhere beyond, somewhere outside the present human sphere; that the purpose of life was not the maintenance of well-being, but some intensification and refining of consciousness, some enlargement of knowledge. Which was, the Controller reflected, quite possibly true. But not, in the present circumstance, admissible.

Yet it is the Outsider’s belief that life aims at more life, at higher forms of life, something for which the Superman is an inexact poetic symbol (as Dante’s description of the beatific vision is expressed in terms of a poetic symbol); so that, in a sense, Urizen is the most important of the three functions. The fall was necessary, as Hesse realized. Urizen must go forward alone. The other two must follow him. And as soon as Urizen has gone forward, the Fall has taken place. Evolution towards God is impossible without a Fall. And it is only by this recognition that the poet can ever come to ‘praise in spite of; for if evil is ultimately discord, unresolvable, then the idea of dennoch preisen is a self-contradiction. And yet it must be clearly recognized and underlined that this is not the Hegelian ‘God’s in his heaven, all’s right with the world’. Even if the evil is necessary, it remains evil, discord, pain. It remains an Existential fact, not something that proves to be something else when you hold it in the right light. It is as if there were two opposing armies: the Hegelian view holds that peace can be secured by proving that there is really no ground for opposition; in short, they are really friends. The Blakeian view says that the discord is necessary, but it can never be resolved until one army has. completely exterminated the other. This is the Existential view, first expressed by Soren Kierkegaard, the Outsider’s view and, incidentally, the religious view. The whole difference between the Existentialist and the Hegelian viewpoint is implicit in the comparison between the title of Hegel’s book, The Philosophy of History, and James Joyce’s phrase, ‘History is a nightmare from which I am trying to awake’ Blake provided the Existentialist view with a symbolism and mythology. In Blake’s view, harmony is an ultimate aim, but not the primary aim, of life; the primary aim is to live more abundantly at any cost. Harmony can come later.

Beside the kit she’d put together were several books, and because he was reluctant to open the sealed plastic container and look at the contents, he browsed through the books. The titles told him a lot about Rose. She planned well for things. One book was on natural childbirth, another focused on nutrition for the pregnant woman. Both books had been read many times. The pages were worn and dog-eared. Another book on parenting caught his attention. He flipped through it and found many passages underlined. There were notes in the margin Rose had made to herself, multiple reminders to find other titles on various subjects. Like Kane, Rose could kill a man with her bare hands without blinking, but diapering a baby was out of their realm of expertise. He closed the book slowly, the revelation hitting him hard. She had to be every bit as scared as he was over the birth of their child. She had no more experience than he did. Just because she was a woman didn’t mean that she understood any of this. She’d never had parents to give her a blueprint. Neither of them had the least idea of what they were doing, but at least Rose was trying. She was determined that their child would have the chance in life she never had—to grow up in a loving home.

So what can we generalize about Victorian vampires? They are already dead, yet not exactly dead, and clammy-handed. They can be magnetically repelled by crucifixes and they don’t show up in mirrors. No one is safe; vampires prey upon strangers, family, and lovers. Unlike zombies, vampires are individualists, seldom traveling in packs and never en masse. Many suffer from mortuary halitosis despite our reasonable expectation that they would no longer breathe. But our vampires herein also differ in interesting ways. Some fear sunlight; others do not. Many are bound by a supernatural edict that forbids them to enter a home without some kind of invitation, no matter how innocently mistaken. Dracula, for example, greets Jonathan Harker with this creepy exclamation that underlines another recurring theme, the betrayal of innocence (and also explains why I chose Stoker’s story “Dracula’s Guest” as the title of this anthology): “Welcome to my house! Enter freely and of your own will.” Yet other vampires seem immune to this hospitality prohibition. One common bit of folklore was that you ought never to refer to a suspected vampire by name, yet in some tales people do so without consequence. Contrary to their later presentation in movies and television, not all Victorian vampires are charming or handsome or beautiful. Some are gruesome. Some are fiends wallowing in satanic bacchanal and others merely contagious victims of fate, à la Typhoid Mary. A few, in fact, are almost sympathetic figures, like the hero of a Greek epic who suffers the anger of the gods. Curious bits of other similar folklore pop up in scattered places. Vampires in many cultures, for example, are said to be allergic to garlic. Over the centuries, this aromatic herb has become associated with sorcerers and even with the devil himself. It protected Odysseus from Circe’s spells. In Islamic folklore, garlic springs up from Satan’s first step outside the Garden of Eden and onion from his second. Garlic has become as important in vampire defense as it is in Italian cooking. If, after refilling your necklace sachet and outlining your window frames, you have some left over, you can even use garlic to guard your pets or livestock—although animals luxuriate in soullessness and thus appeal less to the undead. The vampire story as we know it was born in the early nineteenth century. As

To remember all this, the National Council of Teachers of English (NCTE) recommends the acronym T.H.I.E.V.E.S[14]: • Title • Headings • Introduction • Every word in bold, underline, quote, and italics • Visual Aids • End of Chapter Questions • Summary/Conclusion

The title “savior” is a favorite of 2 Peter (1:1, 11; 2:20; 3:2, 18), used more frequently here than in any other New Testament writing. By returning to the title “savior” again and again, Peter underlines the saving work of Christ who has delivered us from the corruption and falsehood of this world.

He sat for some time, meditatively frowning, then picked up his pen and wrote across the title-page: "The author's mathematical treatment of the conception of purpose is novel and highly ingenious, but heretical and, so far as the present social order is concerned, dangerous and potentially subversive. Not to be published." He underlined the words. "The author will be kept under supervision. His transference to the Marine Biological Station of St. Helena may become necessary." A pity, he thought, as he signed his name. It was a masterly piece of work. But once you began admitting explanations in terms of purpose–well, you didn't know what the result might be. It was the sort of idea that might easily decondition the more unsettled minds among the higher castes–make them lose their faith in happiness as the Sovereign Good and take to believing, instead, that the goal was somewhere beyond, somewhere outside the present human sphere, that the purpose of life was not the maintenance of well-being, but some intensification and refining of consciousness, some enlargement of knowledge. Which was, the Controller reflected, quite possibly true. But not, in the present circumstance, admissible. He picked up his pen again, and under the words "Not to be published" drew a second line, thicker and blacker than the first; then sighed, "What fun it would be," he thought, "if one didn't have to think about happiness!

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