Take no repulse, whatever she doth say; For 'get you gone,' she doth not mean 'away.' Flatter and praise, commend, extol their graces; Though ne'er so black, say they have angels' faces
I am an elder, and I am delighted to be an elder. I would like to exhibit [and] explore it more - what an elder could mean in this time. But, I'd like to show that elders are good for us - that they can be good for us.
Well, what we know Is not what they tell us We're not ignorant, I mean it, And they just cannot touch us Through the powers of the Most-High We keep on surfacin' Thru the powers of the Most-High We keep on survivin'.
More and more we try to effect an adaptation to life by means of external gadgets, and attempt to solve our problems by conscious thinking rather than unconscious 'know-how'. This is much less to our advantage than we like to suppose.
to design means forcing ourselves to unlearn what we believe we already know, patiently to take apart the mechanisms behind our reflexes and to acknowledge the mystery and stupefying complexity of everyday gestures like switching off a light of turning on a tap
There is a mortifying experience in particular, which does not fail to wreak itself also in the general history; I mean "the foolish face of praise," the forced smile which we put on in company where we do not feel at ease, in answer to conversation which does not interest us. The muscles, not spontaneously moved but moved, by a low usurping wilfulness, grow tight about the outline of the face, with the most disagreeable sensation.
Above all you must illumine your own soul with its profundities and its shallows, and its vanities and its generosities, and say what your beauty means to you or your plainness, and what is your relation to the ever-changing and turning world.
For, of course, being a girl, one’s whole dignity and meaning in life consisted in the achievement of an absolute, a perfect, a pure and noble freedom. What else did a girl’s life mean?
An isolated person requires correspondence as a means of seeing his ideas as others see them, and thus guarding against the dogmatisms and extravagances of solitary and uncorrected speculation. No man can learn to reason and appraise from a mere perusal of the writing of others. If he live not in the world, where he can observe the public at first hand and be directed toward solid reality by the force of conversation and spoken debate, then he must sharpen his discrimination and regulate his perceptive balance by an equivalent exchange of ideas in epistolary form.
In the application of Satyagraha, I discovered, in the earliest stages, that pursuit of Truth did not admit of violence being inflicted on one's opponent, but that he must be weaned from error by patience and sympathy. For, what appears to be truth to the one may appear to be error to the other. And patience means self-suffering. So the doctrine came to mean vindication of Truth, not by infliction of suffering on the opponent but one's own self.