When I went to Mr. Longman with my next novel, The Three Clerks, in my hand, I could not induce him to understand that a lump sum down was more pleasant than a deferred annuity. I wished him to buy it from me at a price which he might think to be a fair value, and I argued with him that as soon as an author has put himself into a position which insures a sufficient sale of his works to give a profit, the publisher is not entitled to expect the half of such proceeds. While there is a pecuniary risk, the whole of which must be borne by the publisher, such division is fair enough; but such a demand on the part of the publisher is monstrous as soon as the article produced is known to be a marketable commodity. I thought that I had now reached that point, but Mr. Longman did not agree with me. And he endeavoured to convince me that I might lose more than I gained, even though I should get more money by going elsewhere. “It is for you,” said he, “to think whether our names on your title-page are not worth more to you than the increased payment.” This seemed to me to savour of that high-flown doctrine of the contempt of money which I have never admired. I did think much of Messrs. Longman’s name, but I liked it best at the bottom of a cheque.
"Rather. Anywhere you like. Here or in the garden? What about a drink?" Major Smythe clinked the ice in the glass he still held in his hand. "Rum and ginger's the local poison. I prefer the ginger by itself." The lie came out with the automatic smoothness of the alcoholic.
Attitudes set the quality and mood of your thoughts,your voice tone, your spoken words. Most importantly,they govern your facial and body language. Attitudesare like trays on which we serve ourselves up to otherpeople. Once your mind is set into a particular attitude,you have very little ongoing conscious control over thesignals your body sends out. Your body has a mind ofits own, and it will play out the patterns of behaviorassociated with whatever attitude you find yourselfexperiencing.
Be complaisant in Crimes, or live alone!
After the fall of Tibet and the end of war-time economy, the Japanese, like the rest of the world, eagerly awaited the promised improvement of conditions and relaxation of discipline. But like the rest of the world they were disappointed. Very soon desperation in Japan reached the pitch at which suicide becomes the commonest form of death. The population seemed to be so completely cowed that the Chinese army of occupation was reduced to a skeleton. At this point the will for the light in Japan blunderingly reasserted itself. Once more the Japanese copied the West, with their accustomed thoroughness and lack of understanding. The Communist leaders, skilfully using Russian gold, succeeded in persuading large numbers in Tokio and elsewhere that it was better to die for the Revolution than meekly commit suicide. They declared, moreover, that revolution was by no means doomed to failure. The fall of Tibet, they said, had been due to contamination from sentimental bourgeois ideas derived from the ecclesiastical oligarchy. That mistake must not be made again. The basis of the Japanese revolution must be strictly materialistic, and its emotional drive must come from hate of the oppressor, not from metaphysical delusions.
The "Liberty" is likely to survive longer than anything else that I have written (with the possible exception of the "Logic"), because the conjunction of her mind with mine has rendered it a kind of philosophic text-book of a single truth, which the changes progressively taking place in modern society tend to bring out into ever stronger relief: the importance, to man and society of a large variety in types of character, and of giving full freedom to human nature to expand itself in innumerable and conflicting directions. Nothing can better show how deep are the foundations of this truth, than the great impression made by the exposition of it at a time which, to superficial observation, did not seem to stand much in need of such a lesson. The fears we expressed, lest the inevitable growth of social equality and of the government of public opinion, should impose on mankind an oppressive yoke of uniformity in opinion and practice, might easily have appeared chimerical to those who looked more at present facts than at tendencies; for the gradual revolution that is taking place in society and institutions has, thus far, been decidedly Favourable to the development of new opinions, and has procured for them a much more unprejudiced hearing than they previously met with. But this is a feature belonging to periods of transition, when old notions and feelings have been unsettled, and no new doctrines have yet succeeded to their ascendancy. At such times people of any mental activity, having given up many of their old beliefs, and not feeling quite sure that those they still retain can stand unmodified, listen eagerly to new opinions. But this state of things is necessarily transitory: some particular body oF doctrine in time rallies the majority round it, organizes social institutions and modes of action conformably to itself, education impresses this new creed upon the new generations without the mental processes that have led to it, and by degrees it acquires the very same power of compression, so long exercised by the creeds of which it had taken the place. Whether this noxious power will be exercised, depends on whether mankind have by that time become aware that it cannot be exercised without stunting and dwarfing human nature. It is then that the teachings of the "Liberty" will have their greatest value. And it is to be feared that they will retain that value a long time.
Then, to Bond's relief, the cards turned. Bond bid and made a small slam in hearts and on the next hand M. ran out in three No Trumps.
They had pressed forward thus far without any doubt that their venture would lead to a fortifying of the struggling human spirit by intercourse with a vaster but essentially kindred spiritual reality. Over a period of many generations many great saints and thousands of devoted followers, spurred by this hope, had passed through the testing fires of discipline, had ventured into strange and icy spheres of spiritual experience, had gathered signs and intimations of a glory still to be revealed, had borne witness to their fellow men. And now at last the heirs to all this great treasure and greater promise, having gathered all their strength for the final assault on the locked door of mystery, had prized it open only to glimpse an incomprehensible horror, and to fall back in dismay.
'You might have gone farther off,' I said, brightening a little, 'and been as bad as lost. I shall see you sometimes, my dear old Peggotty, there. You won't be quite at the other end of the world, will you?'
鈥業t would seem to me to be a dreary kind of religion, and well suited to make men hard and stern. Of the three religions in the Panjab, I think Sikhism by far the best; but then the race of those who profess it in purity seems to be dying away.... The Enemy would not leave poor Man even the scraps of Truth bequeathed by the noble Guru Nanak. It is a sad pity. Hearts which had only known pure Sikhism might have formed a rich soil to receive the seed of the Gospel.鈥橖br>
His son said you guys were friends. Marcelino? You know Marcelino?” 2020-07-04 14:06:40