The Superior Man has nothing to compete for. But if he must compete, he does it in an archery match, wherein he ascends to his position, bowing in deference. Descending, he drinks the ritual cup.
That education should be regulated by law and should be an affair of state is not to be denied, but what should be the character of this public education, and how young persons should be educated, are questions which remain to be considered. As things are, there is disagreement about the subjects. For mankind are by no means agreed about the things to be taught, whether we look to virtue or the best life. Neither is it clear whether education is more concerned with intellectual or with moral virtue.
All thought must, directly or indirectly, by way of certain characters, relate ultimately to intuitions, and therefore, with us, to sensibility, because in no other way can an object be given to us.
Up to here, in general, we have mainly stuffed the brain of the young people with a indigestible multitude of varios notions, without thinking about enough of the prime necessity to form their character.
The myriad-minded man, our, and all men's, Shakespeare, has in this piece presented us with a legitimate farce in exactest consonance with the philosophical principles and character of farce, as distinguished from comedy and from entertainments. A proper farce is mainly distinguished from comedy by the licence allowed, and even required, in the fable, in order to produce strange and laughable situations. The story need not be probable, it is enough that it is possible.
Le lecteur, lui non plus, ne voit pas les choses du dehors. Il est dans le labyrinthe aussi. The reader [as well as the main character] does not view the work from outside. He too is in the labyrinth.
If thinking is like perceiving, it must be either a process in which the soul is acted upon by what is capable of being thought, or a process different from but analogous to that. The thinking part of the soul must therefore be, while impassable, capable of receiving the form of an object; that is, must be potentially identical in character with its object without being the object. Mind must be related to what is thinkable, as sense is to what is sensible.
You are always training yourself to be, mind and body, as clear as crystal, and you always are, and never change; whereas I am a muddy, solitary, moping weed.
Of the modes of persuasion furnished by the spoken word there are three kinds. The first kind depends on the personal character ofthe speaker; the second on putting the audience into a certain frame of mind; the third on the proof, provided by the words of the speech itself.
To produce things and to rear them,
To produce, but not to take possession of them,
To act, but not to rely on one's own ability,
To lead them, but not to master them -
This is called profound and secret virtue.
Fledgeby deserved Mr. Alfred Lammle's eulogium. He was the meanest cur existing, with a single pair of legs. And instinct (a word we all clearly understand) going largely on four legs, and reason always on two, meanness on four legs never attains the perfection of meanness on two.
... Arthur Gride, whose bleared eyes gloated only over the outward beauties, and were blind to the spirit which reigned within, evinced - a fantastic kind of warmth certainly, but not exactly that kind of warmth of feeling which the contemplation of virtue usually inspires.
In archery we have something like the way of the superior man. When the archer misses the center of the target, he turns round and seeks for the cause of his failure in himself.
"Then idiots talk," said Eugene, leaning back, folding his arms, smoking with his eyes shut, and speaking slightly through his nose, "of Energy. If there is a word in the dictionary under any letter from A to Z that I abominate, it is energy."