Viz Best Quotes

The many ... whom one chooses to call the people, are indeed a collection, but only as a multitude, a formless mass, whose movement and action would be elemental, irrational, savage, and terrible." "Public opinion deserves ... to be esteemed as much as to be despised; to be despised for its concrete consciousness and expression, to be esteemed for its essential fundamental principle, which only shines, more or less dimly, through its concrete expression." "The definition of the freedom of the press as freedom to say and write what one pleases, is parallel to the one of freedom in general, viz., as freedom to do what one pleases. Such a view belongs to the uneducated crudity and superficiality of naïve thinking." "In public opinion all is false and true, but to discover the truth in it is the business of the great man. The great man of his time is he who expresses the will and the meaning of that time, and then brings it to completion; he acts according to the inner spirit and essence of his time, which he realizes. And he who does not understand how to despise public opinion, as it makes itself heard here and there, will never accomplish anything great." "The laws of morality are not accidental, but are essentially Rational. It is the very object of the State that what is essential in the practical activity of men, and in their dispositions, should be duly recognized; that it should have a manifest existence, and maintain its position. It is the absolute interest of Reason that this moral Whole should exist; and herein lies the justification and merit of heroes who have founded states - however rude these may have been." "Such are all great historical men, whose own particular aims involve those large issues which are the will of the World Spirit. ... World historical men - the Heroes of an epoch - must be recognized as its clear-sighted ones; their deeds, their words are the best of that time. Great men have formed purposes to satisfy themselves, not others." "A World-Historical individual is devoted to the One Aim, regardless of all else. It is even possible that such men may treat other great, even sacred interests inconsiderately; conduct which is indeed obnoxious to moral reprehension. But so mighty a form must trample down many an innocent flower or crush to pieces many an object in its path.

He told me it was for men of desperate fortunes on one hand, or of aspiring, superior fortune on the other, who when abroad upon adventures, to rise by enterprize, and make themselves famous in undertakings of a nature out of the common road; that these things were all either too far above me, or to far below me; that mine was the middle state, or what might be called the upper station of low life, which he had found by long experience was the best state in the world, the most suited to human happiness, not exposed to the miseries of hardships, the labour and sufferings of the mechanick part of mankind, and not embarrassed with the pride, luxury, ambition, and envy of the upper part of mankind. He told me I might judge of the happiness of this state by this one thing, viz. that this was the state of life which all other people envied, that kings had frequently lamented the miserable consequences of being born to great things, and wished they had been placed in the middle of the two extremes, between the mean and the great; that the wise man gave his testimony to this as the just standard of true felicity, when he prayed to have neither poverty or riches. He bid me observe it, and I should always find, that the calamities of life were shared among the upper and lower part of mankind; but that the middle station had the fewest disasters, and was not exposed to so many vicissitudes as the higher or lower part of mankind; nay, they were so subjected to so many distempers and uneasiness, either of body or mind, as those were who, by vicious living, luxury, and extravagancies on one hand, and by hard labour, want of necessaries, and mean or insufficient diet on the other hand, bring distempers upon themselves by the natural consequences of their way of living; that the middle station of life was calculated for all kinds of vertues and all kinds of enjoyments; that peace and plenty were the hand-maids of a middle fortune; that temperance, moderation, quietness, health, society, all agreeable diversion, and all desirable pleasures, were the blessing attending the middle station of life; that this way men went silently and smoothly thro’ the world, and comfortably out of it, not embarrassed with the labour of their hands or of the head, not sold to the life of slavery for daily bread, or harrast with perplexed circumstances, which rob the soul of peace and the body of rest; not enraged with the passion of envy, or secret burning lust of ambition for great things; but in easy circumstances sliding gently thro’ the world, and sensibly tasting the sweets of living without the bitter, feeling that they are happy and learning by every day’s experience to know it more sensibly.

The German starts by claiming: 'German is off course ze best language. It is ze language off logik and philosophy, and can commuicate viz great clarity and precision even ze most complex ideas.' 'Boeff,' shrugs the Frenchman, 'but French, French, it ees ze language of lurve! In French, we can convey all ze subtletees of romance weez elegance and flair.

At the last, all religion may be summed up in three general principles, viz.: (1) Belief in the existence of a Supreme Being or Power, from whom all life proceeds; (2) faith in, and dependence upon, the goodness of that Being or Power in all the affairs and circumstances of daily life; and (3) living the Right Life, in accord with the highest teachings of the best faiths, and in accordance with the dictates of one's own conscience. Having these principles, and living up to them as closely as one can, one is truly religious, no matter what his faith or profession.

The introduction of cinematography enabled us to corral time past and thus retain it not merely in the memory - at best, a falsifying receptacle - but in the objective preservative of a roll of film. But, if past, present and future are the dimensions of time, they are notoriously fluid. There is no tension in the tenses and yet they are always tremulously about to coagulate. The present is a liquid jelly which settles into a quivering, passive mass, the past, as soon as - if not sooner than - we are aware of it as present. Yet this mass was intangible and existed only conceptually until arrival of the preservative, cinema. The motion picture is usually regarded as only a kind of shadow play and few bother to probe the ontological paradoxes it presents. For it offers us nothing less than the present tense experience of time irrefutably past. So that the coil of film has, as it were, lassoed inert phenomena from which the present had departed, and when projected upon a screen, they are granted a temporary revivification. [...] The images of cinematography, however, altogether lack autonomy. Locking in programmed patterns, they merely transpose time past into time present and cannot, by their nature, respond to the magnetic impulses of time future for the unachievable future which does not exist in any dimension, but nevertheless organizes phenomena towards its potential conclusions. The cinematographic model is one of cyclic recurrences alone, even if these recurrences are instigated voluntarily, by the hand of man viz. the projectionist, rather than the hand of fate. Though, in another sense, the action of time is actually visible in the tears, scratches and thumbprints on the substance of the film itself, these are caused only by the sly, corrosive touch of mortality and, since the print may be renewed at will, the flaws of aging, if retained, increase the presence of the past only by a kind of forgery, as when a man punches artificial worm-holes into raw or smokes shadows of fresh pain with a candle to produce an apparently aged artefact. Mendoza, however, claimed that if a thing were sufficiently artificial, it became absolutely equivalent to the genuine.

For the time being, however, his bent was literary and religious rather than balletic. He loved, and what seventh grader doesn’t, the abstracter foxtrots and more metaphysical twists of a Dostoevsky, a Gide, a Mailer. He longed for the experience of some vivider pain than the mere daily hollowness knotted into his tight young belly, and no weekly stomp-and-holler of group therapy with other jejune eleven-year-olds was going to get him his stripes in the major leagues of suffering, crime, and resurrection. Only a bona-fide crime would do that, and of all the crimes available murder certainly carried the most prestige, as no less an authority than Loretta Couplard was ready to attest, Loretta Couplard being not only the director and co-owner of the Lowen School but the author, as well, of two nationally televised scripts, both about famous murders of the 20th Century. They’d even done a unit in social studies on the topic: A History of Crime in Urban America. The first of Loretta’s murders was a comedy involving Pauline Campbell, R.N., of Ann Arbor, Michigan, circa 1951, whose skull had been smashed by three drunken teenagers. They had meant to knock her unconscious so they could screw her, which was 1951 in a nutshell. The eighteen-year-olds, Bill Morey and Max Pell, got life; Dave Royal (Loretta’s hero) was a year younger and got off with twenty-two years. Her second murder was tragic in tone and consequently inspired more respect, though not among the critics, unfortunately. Possibly because her heroine, also a Pauline (Pauline Wichura), though more interesting and complicated had also been more famous in her own day and ever since. Which made the competition, one best-selling novel and a serious film biography, considerably stiffen Miss Wichura had been a welfare worker in Atlanta, Georgia, very much into environment and the population problem, this being the immediate pre-Regents period when anyone and everyone was legitimately starting to fret. Pauline decided to do something, viz., reduce the population herself and in the fairest way possible. So whenever any of the families she visited produced one child above the three she’d fixed, rather generously, as the upward limit, she found some unobtrusive way of thinning that family back to the preferred maximal size. Between 1989 and 1993 Pauline’s journals (Random House, 1994) record twenty-six murders, plus an additional fourteen failed attempts. In addition she had the highest welfare department record in the U.S. for abortions and sterilizations among the families whom she advised. “Which proves, I think,” Little Mister Kissy Lips had explained one day after school to his friend Jack, “that a murder doesn’t have to be of someone famous to be a form of idealism.” But of course idealism was only half the story: the other half was curiosity. And beyond idealism and curiosity there was probably even another half, the basic childhood need to grow up and kill someone.

Massachusettensis," pseudonym of Daniel Leonard, a prominent Massachusetts lawyer, penned several essays pleading America's cause. While he would soon transform into a Tory, as a Whig he made the following inflammatory remarks: Men combined to subvert our civil government, to plunder and murder us, can have no right to protection in their persons or properties among us; they have by their attempts upon our liberty, put themselves in a state of war with us, as Mr. Locke observes, and being the aggressors, if they perish, the fault is their own. "If any person in the best condition of the state, demands your purse at the muzzle of his pistol, you have no need to recur to law, you cannot give, i.e. immediate security against your adversary; and for that reason, viz. because the law cannot be applied to your relief, you make your own defence on the principles of natural law, which is now your only rule, and his life is forfeited into your hands, and you indemnified if you rake it, because he is the first and a dangerous aggressor." This rule applies itself to states, and to those employed by them to distress, rob or enslave other states; and shall property be secure where even life is forfeited?

The inner qualities of the woman‘s heart, result in an important byproduct, which may be called „charm“. This charm like light, is a force. Intangible, imponderable though it be, the strivings of our intellect may not attain fruition if deprived of its life-giving touch. The nourishment which the tree draws though its root may be classified and measured, - not so the vitality which is the gift of the sunlight, and without which its functioning becomes altogether impossible. This ineffable emanation of woman‘s nature has, from the first, played its part in the creation of man, unobtrusively but inevitably Had man‘s mind not been energised by the inner working of woman‘s vital charm, he would never have attained his successes. Of all the higher achievements of civilization - the devotion of the toiler, the valour of the brave, the creations of the artist – the secret spring is to be found in woman‘s influence. In the clash and battle of primitive civilization, the action of woman‘s shakti is not clearly manifest; but, as civilization becomes spiritual in the course of its development, and the union of man with man is acknowledged to be more important than the differences between them, the charm of woman gets the opportunity to become the predominant factor. Such spiritual civilization can only be upheld if the emotion of woman and the intellect of man are contributed in usual shares for its purposes. Then their respective contributions may combine gloriously in ever-frsh creations, and their difference will no longer make for inequality. Woman, let me repeat, has two aspects, - in one she is the Mother, in the other, the Beloved. I have already spoken of the spiritual endeavour that characterises the first, viz., the striving, not merely for giving birth to her child, but for creating the best possible child – not as an addition to the number of men, but as one of the heroic souls who may win the victory of man‘s eternal fight against evil in his social life and natural surroundings. As the Beloved, it is woman‘s part to infuse life into all aspirations of man; and the spiritual power that enables her to do so I have called charm, and was known in India by the name shakti. There is a poem called Ananda lahari  (The stream of Delight), attributed to Shankaracharya. She who is glorified therein is the Shakti in the heart of the Universe; the Giver of Joy, the Inspirer of Activity. On the one hand, we know and use the world; on the other we are related to it by tie of disinterested joy. We can know the world because it is a manifestation of Truth: we rejoice in it because it is an expression of Joy. „Who would have striven for life“ says the Rishi, „if this ananda had not filled the sky?“ It seems to me that the „Intellectual Beauty“, whose praises Shelley has sung, is identical with this Ananda. And it is this ananda which the poet of Ananda lahari has visualised as the woman; that is to say, in his view, this Universal Shakti is manifest in human society in the nature of Woman. In this manifestation is her charm. Let no one confuse this shakti with mere „sweetness“, for in this charm there is a combination of several qualities – patience, self-abnegation- sensitive intelligence, grace in thought, word and behaviour – the reticent expression of rhythmic life, the tendernes and terribleness of love; at its core, moreover, is that self-radiant Spirit of Delight which ever gives itself up. This shakti, this joy-giving power of woman as the Beloved, has up to now largely been dissipated by the greed of man, who has sought to use it for the purposes of his individual enjoyment, corrupting it, confining it, like his property, within jealously-guarded limits. That has also obstructed for woman herself her inward realization of the full glory of her own shakti. Her personality has been insulted at every turn by being made to display its power of delectation within a circumsribed arena.

Some bring up a sixth proof based on the third conclusion previously established, since they consider it somehow obvious that understanding, will, wisdom and love are pure perfections. However, it is not so clear that these can be inferred to be pure perfections any more than the nature of the first angel can. For if you take wisdom denominatively, it is better than every denominative characteristic that is incompatible with it and still you have not proven that the first being is wise. And if you grant that God is wise, I say that you are begging the question. You can only maintain that, apart from the first being, it is better to be wise than not. In this way the first angel is better than every being, considered denominatively, that is incompatible with it, God excepted. Indeed, the essence of the first angel in the abstract can be better than wisdom in an unqualified sense. You may object that [the nature of the first angel] is inconsistent with many things, and therefore not for everything is it better denominatively than its opposite. I answer that neither is wisdom better for everything; it is inconsistent with many things. You will say: "Wisdom would be best for everything if it could be present, for it would be better for a dog if the dog were wise." I reply: "The same could be said of the first angel. If the angel could be a dog, it would be better to be one; and it would be better for a dog if it could be the first angel." You will object: "No, that would destroy the nature of the dog and consequently it would not be good for the dog." I reply: "In the same way being wise destroys the dog's nature. There is no difference save that the angel destroys as a nature of the genus [viz. substance] whereas wise destroys as a different genus [viz. as a quality]. [Wisdom] is incompatible [with a dog], however, because it requires as its subject a nature which is repugnant [to a dog]. And to whatever the subject is primarily repugnant, to that the property of such will be essentially (though not primarily) repugnant. In ordinary speech about pure perfection there is frequently a failure to make this distinction. What is more, intellectual seems to express the supreme degree of a certain category, substance. How would you conclude from this that it is a pure perfection? The situation is different with the properties of being in general, for they are characteristic of every being either commonly or in disjunction. And how would you refute a contentious individual who claims that the first denominative of any of the supreme genera is a pure perfection? For he would say that any such is better than what is incompatible with it, if taken denominatively, since all things incompatible in this way denominate only their own genus, and it surpasses all of them. If it should be understood as referring to the denominated substances, qua denominated, a similar point could be made. Because if it is a substance that is determined, then this determines the most noble for itself. If not, at least every subject insofar as it is denominated by this, is better than everything insofar as it is denominated by something else incompatible with this.

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