What Are Old Major's Key Quotes

When he put the old-fashioned mechanical toy on her palm, she stopped breathing. It was a tiny representation of an atom, complete with colored ball bearings standing in for neutrons, protons, and on the outside, arranged on arcs of fine wire, electrons. Turning the key on the side made the electrons move, what she’d thought were ball bearings actually finely crafted spheres of glass that sparked with color. A brilliant, thoughtful, wonderful gift for a physics major. “Why magnesium?” she asked, identifying the atomic number of the light metal. His hand on her jaw, his mouth on her own. “Because it’s beautifully explosive, just like my X.

Friedrich Hayek knew that it was much easier to accept inequalities if one can claim that they result from an impersonal blind force: the good thing about the ‘irrationality’ of the market and success or failure in capitalism is that it allows me precisely to perceive my failure or success as ‘undeserved’, contingent.16 Remember the old motif of the market as the modern version of an imponderable fate. The fact that capitalism is not ‘just’ is thus a key feature of what makes it acceptable to the majority. I can live with my failure much more easily if I know that it is not due to my inferior qualities, but to chance.

I remember watching an episode of The West Wing about education in America, which the majority of people rightfully believe is the key to opportunity. In it, the fictional president debates whether he should push school vouchers (giving public money to schoolchildren so that they escape failing public schools) or instead focus exclusively on fixing those same failing schools. That debate is important, of course—for a long time, much of my failing school district qualified for vouchers—but it was striking that in an entire discussion about why poor kids struggled in school, the emphasis rested entirely on public institutions. As a teacher at my old high school told me recently, “They want us to be shepherds to these kids. But no one wants to talk about the fact that many of them are raised by wolves.” I don’t know what happened the day after

The key point here is Macaulay’s belief that “knowledge and reflection” on the part of the Hindus, especially the Brahmanas, would cause them to give up their age-old belief in anything Vedic in favor of Christianity. The purpose was to turn the strength of Hindu intellectuals against their own kind by utilizing their commitment to scholarship in uprooting their own tradition, which Macaulay viewed as nothing more than superstitions. His plan was to educate the Hindus to become Christians and turn them into collaborators. He persisted with this idea for fifteen years until he found the money and the right man for turning his utopian idea into reality. He needed someone who would translate and interpret the Vedic texts in such a way that the newly educated Indian elite would see the superiority of the Bible and choose that over everything else. Upon his return to England, after a good deal of effort he found a talented but impoverished young German Vedic scholar by name Friedrich Max Muller who was willing to take on the arduous job. Macaulay used his influence with the East India Company to find funds for Max Muller’s translation of the Rig Veda. Though an ardent German nationalist, Max Muller agreed for the sake of Christianity to work for the East India Company, which in reality meant the British Government of India. He also badly needed a major sponsor for his ambitious plans, which he felt he had at last found. The fact is that Max Muller was paid by the East India Company to further its colonial aims, and worked in cooperation with others who were motivated by the superiority of the German race through the white Aryan race theory. This was the genesis of his great enterprise, translating the Rig Veda with Sayana's commentary and the editing of the fifty-volume Sacred Books of the East. In this way, there can be no doubt regarding Max Muller’s initial aim and commitment to converting Indians to Christianity. Writing to his wife in 1866 he observed: “It [the Rig Veda] is the root of their religion and to show them what the root is, I feel sure, is the only way of uprooting all that has sprung from it during the last three thousand years.” Two years later he also wrote the Duke of Argyle, then acting Secretary of State for India: “The ancient religion of India is doomed. And if Christianity does not take its place, whose fault will it be?” This makes it very clear that Max Muller was an agent of the British government paid to advance its colonial interests. Nonetheless, he still remained an ardent German nationalist even while working in England. This helps explain why he used his position as a recognized Vedic and Sanskrit scholar to promote the idea of the “Aryan race” and the “Aryan nation,” a theory amongst a certain class of so-called scholars, which has maintained its influence even until today.

One of the things that most tormented him indeed in this recent existence was a perpetual pricking sense of the contrast between this small world of his ancestral possessions and traditions, with all its ceremonial and feudal usage, and the great rushing world outside it of action and of thought. Do what he would, he could not un-king himself within the limits of the Maxwell estate. To the people living upon it he was the man of most importance within their ken, was inevitably their potentate and earthly providence. He confessed that there was a real need of him, if he did his duty. But on this need the class-practice of generations had built up a deference, a sharpness of class-distinction, which any modern must find more and more irksome in proportion to his modernness. What was in Aldous's mind, as he stood with drawn brows looking out over the view which showed him most of his domain, was a sort of hot impatience of being made day by day, in a hundred foolish ways, to play at greatness. Yet, as we know, he was no democrat by conviction, had no comforting faith in what seemed to him the rule of a multitudinous ignorance. Still every sane man of to-day knows, at any rate, that the world has taken the road of democracy, and that the key to the future, for good or ill, lies not in the revolts and speculations of the cultivated few, but in the men and movements that can seize the many. Aldous's temper was despondently critical towards the majority of these, perhaps; he had, constitutionally, little of that poet's sympathy with the crowd, as such, which had given Hallin his power. But, at any rate, they filled the human stage—these men and movements—and his mind as a beholder. Beside the great world-spectacle perpetually in his eye and thought, the small old-world pomps and feudalisms of his own existence had a way of looking ridiculous to him. He constantly felt himself absurd. It was ludicrously clear to him, for instance, that in this kingdom he had inherited it would be thought a huge condescension on his part if he were to ask the secretary of a trades union to dine with him at the Court. Whereas, in his own honest opinion, the secretary had a far more important and interesting post in the universe than he.

I consider it an unacceptable fault to nourish the wrong attitude of angrily denigrating others, and I believe that it serves no purpose to speak about what one does not oneself find meaningful. And yet one only has to say something that diverges from the position of others, and the majority of people nowadays cling strongly and aggressively to their own side. They have no sense of impartiality. The readers of both the old and new traditions spend years squabbling over verbal formulations, squeezing every syllable of the words. Few are those who understand the profound key points correctly, whereas the ignorant majority think to themselves, “The teachings of Tsongkhapa and other great masters are being attacked even by this nonentity,” and they are full of indignation. For this reason, and because those who grasp the crucial points are few, I did not say much.

Of these, the one that has consumed the most thought, time and energy was the abortion. From an entirely unexpected source came the suggestion that I forgive her. Well hell, my natural response was indignation and self-righteous anger: “Why should I forgive her?” says I, “She screwed up, not me; I didn’t do anything wrong.” My friend let me rant for a bit, then patiently explained that my wife didn’t need my forgiveness; but it was I who needed to forgive; but again, not for her but for me. A major paradigm shift happened that day. What I learned is that forgiveness is for the person doing the forgiving; not for the person who – we believe – perpetrated the wrong.

Helen Keller, a woman in another type of trap said, “Although the world is full of suffering, it is also full of the overcoming of it.” ▪ ▪ ▪ Many batterers control the money, allowing little access to bank accounts or even financial information. Some control the schedule, the car keys, the major purchases, the choice in clothes, the choice in friends. The batterer may be a benevolent control freak at the start of an intimate relationship, but he becomes a malevolent control freak later. And there’s another wrinkle: He gives punishment and reward unpredictably, so that any day now, any moment now, he’ll be his great old self, his honeymoon self, and this provides an ingredient that is essential to keeping the woman from leaving: hope. Does he do all this with evil design? No, it is part of his concept of how to retain love. Children who do not learn to expect and accept love in natural ways become adults who find other ways to get it. Controlling may work for a while, even a long while, but then it begins not to work, and so he escalates. He will do anything to stay in control, but his wife is changing, and that causes him to suffer. In fact, the Buddhist definition of human suffering applies perfectly: “clinging to that which changes.” When men in these situations do not find out what is going on inside them, when they do not get counseling or therapy, it is a choice to continue using violence. Such men are taking the risk that violence will escalate to homicide, for as Carl Jung said, “When an inner situation is not made conscious, it appears outside as fate.

We cannot, however, manage to make do with such old, familiar, and seemingly indispensable terms as "real" or "only possible;" we are never in a position to say what really is or what really happens, but we can only say what will be observed in any concrete individual case. –Erwin Schrödinger

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