#liter

As in political so in literary action a man wins friends for himself mostly by the passion of his prejudices and the consistent narrowness of his outlook. ↗

— Joseph Conrad

#consistent #friends #himself #his #literary

The particular myth that's been organizing this talk, and in a way the whole series, is the story of the Tower of Babel in the Bible. The civilization we live in at present is a gigantic technological structure, a skyscraper almost high enough to reach the moon. It looks like a single world-wide effort, but it's really a deadlock of rivalries; it looks very impressive, except that it has no genuine human dignity. For all its wonderful machinery, we know it's really a crazy ramshackle building, and at any time may crash around our ears. What the myth tells us is that the Tower of Babel is a work of human imagination, that its main elements are words, and that what will make it collapse is a confusion of tongues. All had originally one language, the myth says. The language is not English or Russian or Chinese or any common ancestor, if there was one. It is the language that makes Shakespeare and Pushkin authentic poets, that gives a social vision to both Lincoln and Gandhi. It never speaks unless we take the time to listen in leisure, and it speaks only in a voice too quiet for panic to hear. And then all it has to tell us, when we look over the edge of our leaning tower, is that we are not getting any nearer heaven, and that it is time to return to earth. [p.98] ↗

— Northrop Frye

#myth #education

But picketing - picketing for or against something, and handing out literature - these are conspicuously formal actions. They have to be understood as indirect communication. ↗

— Tony Conrad

#against #communication #conspicuously #formal #handing

بُنَــــيّ لكي تكون ملكاً مهاباً بين الناس إياك أن تتكلم في الأشياء إلا بعد أن تتأكد من صحة المصدر .. وإذا جاءك أحد بنبأ فتبين قبل أن تتهور.. وإياك والشائعة.. لا تصدق كل ما يقال ولا نصف ما تبصر .. وإذا ابتلاك الله بعدو .. قاومه بالإحسان إليه .. ادفع بالتي هي أحسن .. فإن العداوة تنقلب حباً إذا أردت أن تكتشف صديقاً .. سافر معه .. ففي السفر .. ينكشف الإنسان .. حيث يذوب المظهر .. وينكشف المخبر! ولماذا سمي السفر سفراً ؟؟؟ إلا لأنه عن الأخلاق والطبائع يسفر! وإذا هاجمك الناس وأنت على حق .. أو قذفوك بالنقد..فافرح .. إنهم يقولون لك .. أنت ناجح ومؤثر .. فالكلب الميت.. لا يُركل ! ولا يُرمى إلا الشجر المثمر ! بُنَــــيّ عندما تنتقد أحداً .. فبعين النحل تعود أن تبصر .. ولا تنظر للناس بعين ذباب ... فتقع على ما هو مستقذر! نم باكراً يا بني .. فالبركة في الرزق صباحاً .. وأخاف أن يفوتك رزق الرحمن .. لأنك تسهر ! وسأحكي لك قصه المعزة والذئب حتى لا تأمن من يمكر ... وحينما يثق بك أحد فإياك ثم إياك أن تغدر! سأذهب بك لعرين الأسد .. وسأعلمك أن الأسد لم يصبح ملكاً للغابة لأنه يزأر!! ولكن لأنه .. عزيز النفس ! لا يقع على فريسة غيره ! مهما كان جائعاً .. يتضور .. لا تسرق جهد غيرك .. فتتجور ! سأذهب بك للحرباء .. حتى تشاهد بنفسك حيلتها ! فهي تلون جلدها بلون المكان .. لتعلم أن مثلها نسخ ... تتكرر ! وأن هناك منافقين .. وهناك أناس بكل لباس تتدثر ! وبدعوى الخير .. تتستر ! تعود يا بني .. أن تشكر .. اشكر الله! يكفي أنك تمشي .. وتسمع .. وتبصر! أشكر الله وأشكر الناس .. فالله يزيد الشاكرين! والناس تحب الشخص الذي عندما تبذل له .. يقدر! اكتشفت يا بني.. أن أعظم فضيلة في الحياة.. الصدق! وأن الكذب وإن نجى .. فالصدق أخلق ! بمن كان مثلك! بُنَــــيّ ... وفر لنفسك بديلاً لكل شيء .. استعد لأي أمر! حتى لا تتوسل لنذل .. يذل ويحقر ! واستفد من كل الفرص .. لأن الفرص التي تأتي الآن .. قد لا تتكرر!! لا تتشكى ولا تتذمر .. أريدك متفائلاً .. مقبلاً على الحياة .. اهرب من اليائسين والمتشائمين! وإياك أن تجلس مع رجل يتطير!! لا تتشمت ولا تفرح بمصيبة غيرك ... و إياك أن تسخر من شكل أحد ... فالمرء لم يخلق نفسه .. ففي سخريتك .. أنت في الحقيقة تسخر ! من صنع الذي أبدع وخلق وصور !! لا تفضح عيوب الناس .. فيفضحك الله في دارك .. فالله الساتر .. يحب من يستر ! ولا تظلم أحداً .. وإذا دعتك قدرتك على ظلم الناس .. فتذكر أن الله هو الأقدر! وإذا شعرت بالقسوة يوماً .. فامسح على رأس يتيم .. ولسوف تدهش .. كيف للمسح أن يمسح القسوة من القلب .. فيتفطر ! ↗

— نصائح أب حكيم لإبنه

#ethics #literature #religion #wisdom #education

I was doing comedy in laundry mats in 1992, literally where I would bring a little gorilla amp and a lapel mike and just start performing. ↗

— Dane Cook

#bring #comedy #doing #gorilla #i

I had an older brother who was very interested in literature, so I had an early exposure to literature, and and theater. My father sometimes would work in musical comedies. ↗

— Francis Ford Coppola

#comedies #early #exposure #father #had

I don't know how this company got the name National Shakespeare Company, because it was literally like retards employing retards. ↗

— Rob Corddry

#company #employing #got #how #i

If the press really thinks Obama is Lincoln, they ought to treat him like they treated Bush, 'cause that's how they treated Lincoln. His critics compared Lincoln to an ape; they called him an illiterate baboon. ↗

— Ann Coulter

#bush #called #cause #compared #critics

That seemed to be the case with most of the teams based in the smaller towns - the fans were more rabid, and they wanted to literally kill the opposition. ↗

— Bob Cousy

#case #fans #kill #literally #more

Eliot's own reflections on the primitive mind as a model for nondualistic thinking and on the nature and consequences of different modes of consciousness were informed by an excellent education in the social sciences and philosophy. As a prelude to our guided tour of the text of The Waste Land, we now turn to a brief survey of some of his intellectual preoccupations in the decade before he wrote it, preoccupations which in our view are enormously helpful in understanding the form of the poem. Eliot entered Harvard as a freshman in 1906 and finished his doctoral dissertation in 1916, with one of the academic years spent at the Sorbonne and one at Oxford. At Harvard and Oxford, he had as teachers some of modern philosophy's most distinguished individuals, including George Santayana, Josiah Royce, Bertrand Russell, and Harold Joachim; and while at the Sorbonne, he attended the lectures of Henri Bergson, a philosophic star in Paris in 1910-11. Under the supervision of Royce, Eliot wrote his dissertation on the epistemology of F. H. Bradley, a major voice in the late-nineteenth-, early-twentieth-century crisis in philosophy. Eliot extended this period of concentration on philosophical problems by devoting much of his time between 1915 and the early twenties to book reviewing. His education and early book reviewing occurred during the period of epistemological disorientation described in our first chapter, the period of "betweenness" described by Heidegger and Ortega y Gasset, the period of the revolt against dualism described by Lovejoy. 2 Eliot's personal awareness of the contemporary epistemological crisis was intensified by the fact that while he was writing his dissertation on Bradley he and his new wife were actually living with Bertrand Russell. Russell as the representative of neorealism and Bradley as the representative of neoidealism were perhaps the leading expositors of opposite responses to the crisis discussed in our first chapter. Eliot's situation was extraordinary. He was a close student of both Bradley and Russell; he had studied with Bradley's friend and disciple Harold Joachim and with Russell himself. And in 1915-16, while writing a dissertation explaining and in general defending Bradley against Russell, Eliot found himself face to face with Russell across the breakfast table. Moreover, as the husband of a fragile wife to whom both men (each in his own way) were devoted, Eliot must have found life to be a kaleidoscope of brilliant and fluctuating patterns. ↗

— Jewel Spears Brooker

#education