The purpose of the University of Washington cannot be to produce black lawyers for blacks, Polish lawyers for Poles, Jewish lawyers for Jews, Irish lawyers for Irish. It should be to produce good lawyers for Americans and not to place First Amendment barriers against anyone.
It is the first step in sociological wisdom, to recognize that the major advances in civilisation are processes which all but wreck the societies in which they occur: like unto an arrow in the hand of a child. The art of free society consists first in the maintenance of the symbolic code; and secondly in fearlessness of revision, to secure that the code serves those purposes which satisfy an enlightened reason. Those societies which cannot combine reverence to their symbols with freedom of revision, must ultimately decay either from anarchy, or from the slow atrophy of a life stifled by useless shadows.
Other nations of different habits are not enemies: they are godsends. Men require of their neighbours something sufficiently akin to be understood, something sufficiently different to provoke attention, and something great enough to command admiration. We must not expect, however, all the virtues.
But Oh! The blessing it is to have a friend to whom one can speak fearless on any subject; with whom one's deepest as well as one's most foolish thoughts come out simply and safely. Oh, the comfort - the inexpressible comfort of feeling safe with a person - having neither to weigh thoughts nor measure words, but pouring them all right out, just as they are, chaff and grain together; certain that a faithful hand will take and sift them, keep what is worth keeping, and then with the breath of kindness blow the rest away.http://www.indiana.edu/%7Eletrs/vwwp/craik/craik-poem1866.html
In view of all this, I have no doubt that Cambyses was completely out of his mind; it is the only possible explanation of his assault upon, and mockery of, everything which ancient law and custom have made sacred in Egypt. If anyone, no matter who, were given the opportunity of choosing from amongst all the nations in the world the set of beliefs which he thought best, he would inevitably, after careful consideration of their relative merits, choose that of his own country. Everyone without exception believes his own native customs, and the religion he was brought up in, to be the best; and that being so, it is unlikely that anyone but a madman would mock at such things. There is abundant evidence that this is the universal feeling about the ancient customs of one's country. One might recall, in particular, an anecdote of Darius. When he was king of Persia, he summoned the Greeks who happened to be present in his court, and asked them what they would take to eat the dead bodies of their fathers. They replied that they would not do it for any money in the world. Later, in the presence of the Greeks, and through an interpreter, so that they could understand what was said, he asked some Indians, of the tribe called the Callatiae, who do in fact eat their parents' dead bodies, what they would take to burn them. They uttered a cry of horror and forbade him to mention such a dreadful thing. One can see by this what custom can do, and Pindar, in my opinion, was right when he called it king of all.(Herodotus is expressing his own feelings about the story of the madness of Cambyses)
What wreath for Lamia? What for Lycius?What for the sage, old Apollonius?Upon her aching forehead be there hungThe leaves of willow and of adder's tongue;And for the youth, quick, let us strip for himThe thyrsus, that his watching eyes may swimInto forgetfulness; and, for the sage,Let spear-grass and the spiteful thistle wageWar on his temples. Do not all charms flyAt the mere touch of cold philosophy?There was an awful rainbow once in heaven:We know her woof, her texture; she is givenIn the dull catalogue of common things.Philosophy will clip an Angel's wings,Conquer all mysteries by rule and line,Empty the haunted air, and gnomed mine -Unweave a rainbow, as it erewhile madeThe tender-person'd Lamia melt into a shade.http://www.classicreader.com/read.php/sid.4/bookid.1076/sec.2/
Much have I travell'd in the realms of gold, And many goodly states and kingdoms seen; Round many western islands have I been Which bards in fealty to Apollo hold. Oft of one wide expanse had I been told That deep-brow'd Homer ruled as his demesne; Yet did I never breathe its pure serene Till I heard Chapman speak out loud and bold: Then felt I like some watcher of the skies When a new planet swims into his ken; Or like stout Cortez when with eagle eyes He star'd at the Pacific--and all his men Look'd at each other with a wild surmise-- Silent, upon a peak in Darien.
The war, therefore, if we judge it by the standards of previous wars, is merely an imposture. It is like the battles between certain ruminant animals whose horns are set at such an angle that they are incapable of hurting one another. But though it is unreal it is not meaningless. It eats up the surplus of consumable goods, and it helps to preserve the special mental atmosphere that a hierarchical society needs. War, it will be seen, is now a purely internal affair. In the past, the ruling groups of all countries, although they might recognize their common interest and therefore limit the destructiveness of war, did fight against one another, and the victor always plundered the vanquished. In our own day they are not fighting against one another at all. The war is waged by each ruling group against its own subjects, and the object of the war is not to make or prevent conquests of territory, but to keep the structure of society intact. The very word 'war', therefore, has become misleading. It would probably be accurate to say that by becoming continuous war has ceased to exist. The peculiar pressure that it exerted on human beings between the Neolithic Age and the early twentieth century has disappeared and been replaced by something quite different. The effect would be much the same if the three super-states, instead of fighting one another, should agree to live in perpetual peace, each inviolate within its own boundaries. For in that case each would still be a self-contained universe, freed for ever from the sobering influence of external danger. A peace that was truly permanent would be the same as a permanent war. This
Derived from this celebrated society for propagating the faith, the name propaganda is applied in modern political language as a term of reproach to secret associations for the spread of opinions and principles which are viewed by most governments with horror and aversion.
Marriage has for women many equivalents of joining a mass movement. It offers them a new purpose in life, a new future and a new identity (a new name). The boredom of spinsters and of women who can no longer find joy and fulfillment in marriage stems from an awareness of a barren, spoiled life. By embracing a holy cause and dedicating their energies and substance to its advancement, they find a new life full of purpose and meaning.
There is perhaps no more reliable indicator of a society's ripeness for a mass movement than the prevalence of unrelieved boredom. In most all the descriptions of the periods preceding the rise of mass movements there is reference to vast ennui; and in their earliest stages mass movements are more likely to find sympathizers and support among the bored than among the exploited and oppressed. To a deliberate fomenter of mass upheavals, the report that people are bored stiff should be at least as encouraging as that they are suffering from intolerable economic or political abuses.When people are bored, it is primarily with their own selves that they are bored. The consciousness of a barren, meaningless existence is the main fountainhead of boredom. People who are not conscious of their individual separatedness, as is the case with those who are members or a compact tribe, church, party, etcetera, are not accessible to boredom. The differentiated individual is free of boredom only when he is engaged either in creative work or some absorbing occupation or when he is wholly engrossed in the struggle for existence. Pleasure-chasing and dissipation are ineffective palliatives. Where people live autonomous lives and are not badly off, yet are without abilities or opportunities for creative work or useful action, there is no telling to what desperate and fantastic shifts they might resort in order to give meaning and purpose to their lives.
I'm a big kid, I'm a kid at heart, so I still love the classic family films, such as the great Warner Bros film 'Willy Wonka and the Chocolate Factory' - not the remake, but the original. It's still one of the best movies, hands down, ever made, and of course that goes back to the ingenuity of the characters and the storyline.
The hard-core intentionalist expresses only the most remote concern for consequences - usually, some vague, distant utopia. But this is, in most cases, a rationalization. His real satisfaction comes from a sense of doing the right thing - even when right has, in his mind, no clear connection with reality.http://www.libertyhaven.com/theoreticalorphilosophicalissues/ethics/moralityofgood.html
When God created the first human beings, God led them around the garden of Eden and said: Look at my works! See how beautiful they are -- how excellent! For your sake I created them all. See to it you do not spoil and destroy My world; for if you do, there will be no one else to repair it.
I'm not certain, but I have a little gypsy blood in me. And my mother always told me that her grandma could give someone the evil eye, and I'd better not cross her because she had some of that blood in her. Mother always believed that she could predict the future, and she had dreams that came true.