I know that love is ultimately the only answer to mankind's problems. And I'm going to talk about it everywhere I go. I know it isn't popular to talk about it in some circles today. I'm not talking about emotional bosh when I talk about love, I'm talking about a strong, demanding love. And I have seen too<b> much hate... I have decided to love. If you are seeking the highest good, I think you can find it through love. And the beautiful thing is that we are moving against wrong when we do it, because John was right, God is love. He who hates does not know God, but he who has love has the key that unlocks the door to the meaning of ultimate reality.
Canonical, adj.: The usual or standard state or manner of something. A true story: One Bob Sjoberg, new at the MIT AI Lab, expressed some annoyance at the use of jargon. Over his loud objections, we made a point of using jargon as
Finally, in one conversation, he used the word "canonical" in jargon-like
fashion without thinking.
Steele: "Aha! We've finally got you talking jargon too!"
Stallman: "What did he say?"
Steele: "He just used `canonical' in the canonical way."
We seldom repent talking >too little, but very often talking >too<b> much. -- Jean de la Bruyere
"Oh--h--h! You mean the four hundred roubles!" said Lebedeff, dragging the words out, just as though it had only just dawned upon him what the prince was talking about. "Thanks very much, prince, for your kind interest--you do me too<b> much honour. I found the money, long ago!"
More than once did Elizabeth, in her ramble within the park, unexpectedly meet Mr. Darcy. She felt all the perverseness of the mischance that should bring him where no one else was brought, and, to prevent its ever happening again, took care to inform him at first that it was a favourite haunt of hers. How it could occur a second time, therefore, was very odd! Yet it did, and even a third. It seemed like wilful ill-nature, or a voluntary penance, for on these occasions it was not merely a few formal inquiries and an awkward pause and then away, but he actually thought it necessary to turn back and walk with her. He never said a great deal, nor did she give herself the trouble of talking or of listening much; but it struck her in the course of their third rencontre that he was asking some odd unconnected questions--about her pleasure in being at Hunsford, her love of solitary walks, and her opinion of Mr. and Mrs. Collins's happiness; and that in speaking of Rosings and her not perfectly understanding the house, he seemed to expect that whenever she came into Kent again she would be staying _there_ too. His words seemed to imply it. Could he have Colonel Fitzwilliam in his thoughts? She supposed, if he meant anything, he must mean an allusion to what might arise in that quarter. It distressed her a little, and she was quite glad to find herself at the gate in the pales opposite the Parsonage.
"Wait a bit. I'll have one more, and then another, and then I'll stop. No, stay, you interrupted me. At Mokroe I was talking to an old man, and he told me: 'There's nothing we like so much as sentencing girls to be thrashed, and we always give the lads the job of thrashing them. And the girl he has thrashed to-day, the young man will ask in marriage to-morrow. So it quite suits the girls, too,' he said. There's a set of de Sades for you! But it's clever, anyway. Shall we go over and have a look at it, eh? Alyosha, are you blushing? Don't be bashful, child. I'm sorry I didn't stay to dinner at the Superior's and tell the monks about the girls at Mokroe. Alyosha, don't be angry that I offended your Superior this morning. I lost my temper. If there is a God, if He exists, then, of course, I'm to blame, and I shall have to answer for it. But if there isn't a God at all, what do they deserve, your fathers? It's not enough to cut their heads off, for they keep back progress. Would you believe it, Ivan, that that lacerates my sentiments? No, you don't believe it as I see from your eyes. You believe what people say, that I'm nothing but a buffoon. Alyosha, do you believe that I'm nothing but a buffoon?"
"No. It is enough that you are distressed at it. Do what you can, and it will be reckoned unto you. Much is done already in you since you can so deeply and sincerely know yourself. If you have been talking to me so sincerely, simply to gain approbation for your frankness, as you did from me just now, then of course you will not attain to anything in the achievement of real love; it will all get no further than dreams, and your whole life will slip away like a phantom. In that case you will naturally cease to think of the future life too, and will of yourself grow calmer after a fashion in the end."
The countess took Princess Mary into the drawing room, where Sonya was talking to Mademoiselle Bourienne. The countess caressed the boy, and the old count came in and welcomed the princess. He had changed very much since Princess Mary had last seen him. Then he had been a brisk, cheerful, self-assured old man; now he seemed a pitiful, bewildered person. While talking to Princess Mary he continually looked round as if asking everyone whether he was doing the right thing. After the destruction of Moscow and of his property, thrown out of his accustomed groove he seemed to have lost the sense of his own significance and to feel that there was no longer a place for him in life.
Three large rooms were assigned to them in the monastery hostelry, one of which was occupied by Prince Andrew. The wounded man was much better that day and Natasha was sitting with him. In the next room sat the count and countess respectfully conversing with the prior, who was calling on them as old acquaintances and benefactors of the monastery. Sonya was there too, tormented by curiosity as to what Prince Andrew and Natasha were talking about. She heard the sound of their voices through the door. That door opened and Natasha came out, looking excited. Not noticing the monk, who had risen to greet her and was drawing back the wide sleeve on his right arm, she went up to Sonya and took her hand.
Not to make Joe uneasy by talking >too<b> much, even if I had been able to talk >much, I deferred asking him about Miss Havisham until next day. He shook his head when I then asked him if she had recovered.
Nevertheless, Jean Valjean did not observe that, on his way back to the Rue de Babylone with Cosette, the latter was plying him with other questions on the subject of what they had just seen; perhaps he was too<b> much absorbed in his own dejection to notice her words and reply to them. But when Cosette was leaving him in the evening, to betake herself to bed, he heard her say in a low voice, and as though talking to herself: "It seems to me, that if I were to find one of those men in my pathway, oh, my God, I should die merely from the sight of him close at hand."
"It is hardly an exact statement of the case," said the prince in reply. "You have confused your motives and ideas, as I need scarcely say too often happens to myself. I can assure you, Keller, I reproach myself bitterly for it sometimes. When you were talking just now I seemed to be listening to something about myself. At times I have imagined that all men were the same," he continued earnestly, for he appeared to be much interested in the conversation, "and that consoled me in a certain degree, for a _double_ motive is a thing most difficult to fight against. I have tried, and I know. God knows whence they arise, these ideas that you speak of as base. I fear these double motives more than ever just now, but I am not your judge, and in my opinion it is going too far to give the name of baseness to it--what do you think? You were going to employ your tears as a ruse in order to borrow money, but you also say--in fact, you have sworn to the fact--that independently of this your confession was made with an honourable motive. As for the money, you want it for drink, do you not? After your confession, that is weakness, of course; but, after all, how can anyone give up a bad habit at a moment's notice? It is impossible. What can we do? It is best, I think, to leave the matter to your own conscience. How does it seem to you?" As he concluded the prince looked curiously at Keller; evidently this problem of double motives had often been considered by him before.
Prince S. looked as black as night, and was silent and moody. Mrs. Epanchin did not say a word to him all the way home, and he did not seem to observe the fact. Adelaida tried to pump him a little by asking, "who was the uncle they were talking about, and what was it that had happened in Petersburg?" But he had merely muttered something disconnected about "making inquiries," and that "of course it was all nonsense." "Oh, of course," replied Adelaida, and asked no more questions. Aglaya, too, was very quiet; and the only remark she made on the way home was that they were "walking much >too fast to be pleasant."
We must note here that Fyodor Pavlovitch knew where to look for the weak spot. There had been at one time malicious rumors which had even reached the Archbishop (not only regarding our monastery, but in others where the institution of elders existed) that too<b> much respect was paid to the elders, even to the detriment of the authority of the Superior, that the elders abused the sacrament of confession and so on and so on--absurd charges which had died away of themselves everywhere. But the spirit of folly, which had caught up Fyodor Pavlovitch, and was bearing him on the current of his own nerves into lower and lower depths of ignominy, prompted him with this old slander. Fyodor Pavlovitch did not understand a word of it, and he could not even put it sensibly, for on this occasion no one had been kneeling and confessing aloud in the elder's cell, so that he could not have seen anything of the kind. He was only speaking from confused memory of old slanders. But as soon as he had uttered his foolish tirade, he felt he had been talking absurd nonsense, and at once longed to prove to his audience, and above all to himself, that he had not been talking nonsense. And, though he knew perfectly well that with each word he would be adding more and more absurdity, he could not restrain himself, and plunged forward blindly.
"Carmela wished to form a quadrille, but there was one lady wanting. Carmela looked all around her, but not one of the guests had a costume similar to her own, or those of her companions. The Count of San-Felice pointed out Teresa, who was hanging on Luigi's arm in a group of peasants. 'Will you allow me, father?' said Carmela.--'Certainly,' replied the count, 'are we not in Carnival time?'--Carmela turned towards the young man who was talking with her, and saying a few words to him, pointed with her finger to Teresa. The young man looked, bowed in obedience, and then went to Teresa, and invited her to dance in a quadrille directed by the count's daughter. Teresa felt a flush pass over her face; she looked at Luigi, who could not refuse his assent. Luigi slowly relinquished Teresa's arm, which he had held beneath his own, and Teresa, accompanied by her elegant cavalier, took her appointed place with much agitation in the aristocratic quadrille. Certainly, in the eyes of an artist, the exact and strict costume of Teresa had a very different character from that of Carmela and her companions; and Teresa was frivolous and coquettish, and thus the embroidery and muslins, the cashmere waist-girdles, all dazzled her, and the reflection of sapphires and diamonds almost turned her giddy brain.
"It is not such a very dreadful circumstance that we are odd people, is it? For we really are odd, you know--careless, reckless, easily wearied of anything. We don't look thoroughly into matters--don't care to understand things. We are all like this--you and I, and all of them! Why, here are you, now--you are not a bit angry with me for calling you 'odd,' are you? And, if so, surely there is good material in you? Do you know, I sometimes think it is a good thing to be odd. We can forgive one another more easily, and be more humble. No one can begin by being perfect--there is much one cannot understand in life at first. In order to attain to perfection, one must begin by failing to understand much. And if we take in knowledge too quickly, we very likely are not taking it in at all. I say all this to you--you who by this time understand so much--and doubtless have failed to understand so much, also. I am not afraid of you any longer. You are not angry that a mere boy should say such words to you, are you? Of course not! You know how to forget and to forgive. You are laughing, Ivan Petrovitch? You think I am a champion of other classes of people--that I am _their_ advocate, a democrat, and an orator of Equality?" The prince laughed hysterically; he had several times burst into these little, short nervous laughs. "Oh, no--it is for you, for myself, and for all of us together, that I am alarmed. I am a prince of an old family myself, and I am sitting among my peers; and I am talking like this in the hope of saving us all; in the hope that our class will not disappear altogether--into the darkness--unguessing its danger--blaming everything around it, and losing ground every day. Why should we disappear and give place to others, when we may still, if we choose, remain in the front rank and lead the battle? Let us be servants, that we may become lords in due season!"
"These narratives were frequently the theme of conversation between Luigi and Teresa. The young girl trembled very much at hearing the stories; but Vampa reassured her with a smile, tapping the butt of his good fowling-piece, which threw its ball so well; and if that did not restore her courage, he pointed to a crow, perched on some dead branch, took aim, touched the trigger, and the bird fell dead at the foot of the tree. Time passed on, and the two young people had agreed to be married when Vampa should be twenty and Teresa nineteen years of age. They were both orphans, and had only their employers' leave to ask, which had been already sought and obtained. One day when they were talking over their plans for the future, they heard two or three reports of firearms, and then suddenly a man came out of the wood, near which the two young persons used to graze their flocks, and hurried towards them. When he came within hearing, he exclaimed. 'I am pursued; can you conceal me?' They knew full well that this fugitive must be a bandit; but there is an innate sympathy between the Roman brigand and the Roman peasant and the latter is always ready to aid the former. Vampa, without saying a word, hastened to the stone that closed up the entrance to their grotto, drew it away, made a sign to the fugitive to take refuge there, in a retreat unknown to every one, closed the stone upon him, and then went and resumed his seat by Teresa. Instantly afterwards four carbineers, on horseback, appeared on the edge of the wood; three of them appeared to be looking for the fugitive, while the fourth dragged a brigand prisoner by the neck. The three carbineers looked about carefully on every side, saw the young peasants, and galloping up, began to question them. They had seen no one. 'That is very annoying,' said the brigadier; for the man we are looking for is the chief.'--'Cucumetto?' cried Luigi and Teresa at the same moment.
He took her hand. "Cosette is beautiful," he said, "Cosette is well. You shall see her soon; but calm yourself; you are talking with too<b> much vivacity, and you are throwing your arms out from under the clothes, and that makes you cough."
She danced next with an officer, and had the refreshment of talking of Wickham, and of hearing that he was universally liked. When those dances were over, she returned to Charlotte Lucas, and was in conversation with her, when she found herself suddenly addressed by Mr. Darcy who took her so much by surprise in his application for her hand, that, without knowing what she did, she accepted him. He walked away again immediately, and she was left to fret over her own want of presence of mind; Charlotte tried to console her:
"You see, I know he can't bear me, nor any one else, even you, though you fancy that he has a high opinion of you. Worse still with Alyosha, he despises Alyosha. But he doesn't steal, that's one thing, and he's not a gossip, he holds his tongue, and doesn't wash our dirty linen in public. He makes capital fish pasties too. But, damn him, is he worth talking about so much?"
"I think, however, that these condemnations have some ground," returned Prince Andrew, trying to resist Speranski's influence, of which he began to be conscious. He did not like to agree with him in everything and felt a wish to contradict. Though he usually spoke easily and well, he felt a difficulty in expressing himself now while talking with Speranski. He was too<b> much absorbed in observing the famous man's personality.
"I know, I know all. I've heard exactly what happened yesterday--and the atrocious behavior of that--creature. _C'est tragique_, and if I'd been in her place I don't know what I should have done. And your brother Dmitri Fyodorovitch, what do you think of him?--my goodness! Alexey Fyodorovitch, I am forgetting, only fancy; your brother is in there with her, not that dreadful brother who was so shocking yesterday, but the other, Ivan Fyodorovitch, he is sitting with her talking; they are having a serious conversation. If you could only imagine what's passing between them now--it's awful, I tell you it's lacerating, it's like some incredible tale of horror. They are ruining their lives for no reason any one can see. They both recognize it and revel in it. I've been watching for you! I've been thirsting for you! It's too<b> much for me, that's the worst of it. I'll tell you all about it presently, but now I must speak of something else, the most important thing--I had quite forgotten what's most important. Tell me, why has Lise been in hysterics? As soon as she heard you were here, she began to be hysterical!"
Villefort pressed her hand to let her know it was not a dream. They looked for M. Danglars, but, as he was not especially interested in poetical ideas, he had gone into the garden, and was talking with Major Cavalcanti on the projected railway from Leghorn to Florence. Monte Cristo seemed in despair. He took the arm of Madame Danglars, and conducted her into the garden, where they found Danglars taking coffee between the Cavalcanti. "Really, madame," he said, "did I alarm you much?"
The news of what had happened reached the church with extraordinary rapidity. When Keller arrived, a host of people whom he did not know thronged around to ask him questions. There was much excited talking, and shaking of heads, even some laughter; but no one left the church, all being anxious to observe how the now celebrated bridegroom would take the news. He grew very pale upon hearing it, but took it quite
We were at Newgate in a few minutes, and we passed through the lodge where some fetters were hanging up on the bare walls among the prison rules, into the interior of the jail. At that time jails were much neglected, and the period of exaggerated reaction consequent on all public wrongdoing--and which is always its heaviest and longest punishment--was still far off. So felons were not lodged and fed better than soldiers, (to say nothing of paupers,) and seldom set fire to their prisons with the excusable object of improving the flavor of their soup. It was visiting time when Wemmick took me in, and a potman was going his rounds with beer; and the prisoners, behind bars in yards, were buying beer, and talking to friends; and a frowzy, ugly, disorderly, depressing scene it was.
Though polygamy is not common among Bedouins, marriages are contracted without any legal intervention or guarantee; the consent of the parties, and the oral testimony of a couple of witnesses, should such be at hand, are all that are required; and divorce is equally easy. Nor is mutual constancy much expected or observed either by men or women; and the husband is rarely strict in exacting from the wife a fidelity that he himself has no idea of observing. Jealousy may indeed occasionally bring about tragic results, but this rarely occurs except where publicity, to which the Bedouins, like all other Arabs, are very sensitive, is involved. Burckhardt writes: "The Bedouins are jealous of their women, but do not prevent them from laughing and talking with strangers. It seldom happens that a Bedouin strikes his wife; if he does so she calls loudly on her _wasy_ or protector, who pacifies the husband and makes him listen to reason .... The wife and daughters perform all domestic business. They grind the wheat in the handmill or pound it in the mortar; they prepare the breakfast and dinner; knead and bake the bread; make butter, fetch water, work at the loom, mend the tent-covering ... while the husband or brother sits before the tent smoking his pipe." A maiden's honour is, on the other hand, severely guarded; and even too openly avowed a courtship, though with the most honourable intentions, is ill looked on. But marriage, if indeed so slight and temporary a connexion as it is among Bedouins deserves the name, is often merely a passport for mutual licence. In other respects Bedouin morality, like that of most half-savage races, depends on custom and public feeling rather than on any fixed code or trained conscience, and hence admits of the strangest contradictions. Not only are lying and exaggeration no reproach in ordinary discourse, but even deliberate perjury and violation of the most solemn engagements are frequent occurrences. Not less frequent, however, are instances of prolonged fidelity and observance of promise carried to the limits of romance. "The wind," "the wood," and "the honour of the Arabs" are the most ordinary oaths in serious matters; but even these do not give absolute security, while a simple verbal engagement will at other times prove an inviolable guarantee. Thus, too, the extreme abstemiousness of a Bedouin alternates with excessive gorgings; and, while the name and deeds of "robber" are hardly a reproach, those of "thief" are marked by abhorrence and contempt. In patience, or rather endurance, both physical and moral, few Bedouins are deficient; wariness is another quality universally developed by their mode of life. And in spite of an excessive coarseness of language, and often of action, gross vice, at least of the more debasing sorts that dishonour the East, is rare. Entry: BEDOUINS
At last, in his fourth period, after the accession of Alexander, Aristotle at fifty returned to Athens and became the head of his own school in the Lyceum, a gymnasium near the temple of Apollo Lyceius in the suburbs. The master and his scholars were called Peripatetics ([Greek: oi ek ton peripaton]), certainly from meeting, like other philosophical schools, in a walk ([Greek: peripatos]), and perhaps also, on the authority of Hermippus of Smyrna, from walking and talking there, like Protagoras and his followers as described in Plato's _Protagoras_ (314 E, 315 C). Indeed, according to Ammonius, Plato too had talked as he walked in the Academy; and all his followers were called Peripatetics, until, while the pupils of Xenocrates took the name "Academics," those of Aristotle retained the general name. Aristotle also formed his Peripatetic school into a kind of college with common meals under a president ([Greek: archon]) changing every ten days; while the philosopher himself delivered lectures, in which his practice, as his pupil Aristoxenus tells us (_Harmonics_ ii, _init_.), was, avoiding the generalities of Plato, to prepare his audience by explaining the subject of investigation and its nature. But Aristotle was an author as well as a lecturer; for the hypothesis that the Aristotelian writings are notes of his lectures taken down by his pupils is contradicted by the tradition of their learning while walking, and disproved by the impossibility of taking down such complicated discourses from dictation. Moreover, it is clear that Aristotle addressed himself to readers as well as hearers, as in concluding his whole theory of syllogisms he says, "There would remain for all of you or for our hearers ([Greek: panton umon ae ton aekroamenon]) a duty of according to the defects of the investigation consideration, to its discoveries much gratitude" (_Sophisticai Elenchi_, 34,184 b 6). In short, Aristotle was at once a student, a reader, a lecturer, a writer and a book collector. He was, says Strabo (608), the first we knew who collected books and taught the kings in Egypt the arrangement of a library. In his library no doubt were books of others, but also his own. There we must figure to ourselves the philosopher, constantly referring to his autograph rolls; entering references and cross-references; correcting, rewriting, collecting and arranging them according to their subjects; showing as well as reading them to his pupils; with little thought of publication, but with his whole soul concentrated on being and truth. Entry: I