“The concept of physis was transferred from the whole universe to a single part of it—to mankind; and there it took on a special meaning. Man is subject to certain rules prescribed by his own nature, which must be known if he is to live correctly in health and recover properly from illness. This was the first recognition of the fact that the physis of man is a physical organism, with a particular structure to be understood and treated in a particular way.”—Werner Jaeger, Paideia (1:306)
“Aeschylus took the main outlines of the character of Prometheus, the hero of the intellectual world, from Ionian theories of the origin of civilization, which with their triumphant faith in progress contrasted so sharply with the peasant Hesiod’s melancholy description of the five ages of the degenerating world, and of its approaching ruin. Prometheus is inventive and exploratory genius, inspired by a helpful love for suffering humanity.”—Werner Jaeger, Paideia (1:263)
“At this stage logic appears to work like an explosive. The oldest authorities shake and fall under its impact. Nothing is correct but that which I can explain to myself on conclusive grounds, that for which my thought can reasonably account…Yet in this victory of the rational I over traditional authority, there is latent a force which is to triumph over the individual: the concept of Truth, a new universal category to which every personal preference must yield.”—Werner Jaeger, Paideia (1:155) on early Greek philosophy.
Here’s how it works: Detroit account holders who owe $250 or less to DWSD can enter their information through a simple form-based site. Required info includes address, account number, past due and current charges, and account balance. The information is then verified through the Detroit Water and Sewage Department website.
Would-be donors simply submit an email address. Once a donor is matched with an account holder, the donor then receives all the account information required to pay the overdue bill. The donor can’t see the Detroit account holder’s name, though, unless the account holder asks to reveal it.
Bell and Tillman’s site indicates that only individual residents are eligible to participate—so a donor won’t be asked to pay on one of the city’s many delinquent corporate accounts. Some 4,400 homes remained without water in late June, according to reports. The department announced today that it was suspending shut-offs for the next 15 days to give delinquent account holders time to seek help.
While attending Alabama Agricultural and Mechanical University, he had a out-of-body experience during which he was transported into outer space. As biographer John Szwed records him saying, “my whole body changed into something else. I landed on a planet that I identified as Saturn.” While there, aliens with “little antenna on each ear. A little antenna on each eye” instructed him to drop out of college and speak through his music. And that’s just what he did, changing his name from Herman Blount and never looking back….
In 1971, he served as artist-in-residence at UC Berkeley and offered a spring semester lecture, African-American Studies 198, also known as “Sun Ra 171,” “The Black Man in the Universe,” or “The Black man in the Cosmos.” The course featured readings from—to name just a few—theosophist Madame Blavatsky, French philosopher Constantin Francois de Chasseboeuf, black American writer and poet Henry Dumas, and “God,” whom the cosmic jazz theorist reportedly listed as the author of The Source Book of Man’s Life and Death (otherwise known as the King James Bible).
“The point is that although all known life is based on replicators, what the phenomenon of life is really about is knowledge. We can give a definition of adaptation directly in terms of knowledge: an entity is adapted to its niche if it embodies knowledge that causes the niche to keep that knowledge in existence. Now we are getting closer to the reason why life is fundamental. Life is about the physical embodiment of knowledge, and in Chapter 6 we came across a law of physics, the Turing principle, which is also about the physical embodiment of knowledge. It says that it is possible to embody the laws of physics, as they apply to every physically possible environment, in programs for a virtual-reality generator. Genes are such programs. Not only that, but all other virtual-reality programs that physically exist, or will ever exist, are direct or indirect effects of life. For example, the virtual-reality programs that run on our computers and in our brains are indirect effects of human life. So life is the means — presumably a necessary means — by which the effects referred to in the Turing principle have been implemented in nature.”—David Deutsch, The Fabric of Reality (181)
“If the laws of physics as they apply to any physical object or process are to be comprehensible, they must be capable of being embodied in another physical object — the knower. It is also necessary that processes capable of creating such knowledge be physically possible. Such processes are called science. Science depends on experimental testing, which means physically rendering a law’s predictions and comparing it with (a rendering of) reality. It also depends on explanation, and that requires the abstract laws themselves, not merely their predictive content, to be capable of being rendered in virtual reality. This is a tall order, but reality does meet it. That is to say, the laws of physics meet it. The laws of physics, by conforming to the Turing principle, make it physically possible for those same laws to become known to physical objects. Thus, the laws of physics may be said to mandate their own comprehensibility.”—David Deutsch, The Fabric of Reality (135)
“The instrument by which extensive mischiefs have in all ages been perpetuated has been, the principle of many men being reduced to mere machines in the hands of the few. Man, while he consults his own understanding, is the ornament of the universe. Man, when he surrenders his reason, and becomes the partisan of implicit faith and passive obedience, is the most mischievous of all animals.”—Godwin 1793:99
“The consequences of all this speedily manifested themselves. The very next incident in the story was in some degree decisive of the catastrophe. Hitherto I have spoken only of preliminary matters, seemingly unconnected with each other, though leading to that state of mind in both parties, which had such fatal effects. but all that remains is rapid and tremendous. The death-dealing mischief advances with an accelerated motion, appearing to defy human wisdom and human strength to obstruct its operation.”—William Godwin, Caleb Williams (1794:36)
“Education ought to be an initiation into candour, rather than into systems of faith…it should form a habit of cool and patient investigation, rather than an attachment to any opinion.”—Richard Price, Observations on the Importance of the American Revolution and the Means of Making it a Benefit in the World (1785)
“It will be remembered that, in the Electra of Sophocles, an urn, supposed to contain the ashes of Orestes, is placed in the hands of his sister, who makes a lament over it. Polus once acted Electra not long after the death of his son. An urn, containing the youth’s ashes, was brought from the tomb; the actor, in the mourning garb of Electra, received it, and, on the scene, suffered a natural grief to have vehement course.”—Jebb, Oedipus Tyrannus xxxiii
“No expectation is more fallacious than that which authors form of the reception which their labours will find among mankind. Scarcely any man publishes a book, whatever it be, without believing that he has caught the moment when the publick attention is vacant to his call, and the world is disposed in a particular manner to learn the art which he undertakes to teach.”—Samuel Johnson, Preface to Richard Rolt, Dictionary of Trade and Commerce (1756)
“Farewell has a sweet sound of reluctance. Good-by is short and final, a word with teeth sharp to bite through the string that ties past to future.”—John Steinbeck, The Winter of Our Discontent (via reconnoitre)
“Much of Godwin’s discussion of inequality deals with its moral and psychological effects on the members of society. However, he also gives a great deal of attention to another sort of consequence—its production of social disorders in the form of crime. He does not see crime as a problem of individual immorality as did many of his contemporaries. He rejects the view that crime would decease if criminals were merely taught to be moral and to obey law. Still less does he see the creation of the motive of fear through harsher punishment as a desirable or even possible answer. The root cause of crime is not the viciousness of the individual criminal but the immorality of a social and economic system which perpetuates inequality. It is not only because criminals fail to see the truth, but in part because they are aware of it, that they are led to disobey law. Extreme inequality leads the unprivileged to see society as a ‘state of war’ and ‘an unjust combination’ designed to restrict advantages to only part of the members of society. And in a sense this is correct, since a society which judges individuals by their ability to vanquish others economically must divide itself into a class of victors and a class of victims, lest success lose its meaning. Many of those who are dissatisfied with such a system are aware of the injustices which it involves, but they know of no constructive means by which they can meliorate their condition. They therefore attempt a ‘partial correction’ through the use of force. This disruptive action is an evil, and in fact delays social progress. Yet, ‘the true crime, in every instance, is the selfish and partial propensities of men, thinking only of themselves, and despising the emolument of others.’”—John Clark on William Godwin (1977:264-265)
“For men to assemble in considerable numbers, particularly with a view to the reform of abuses, is perilous, and may lead to violence. To prohibit them from assembling, may lead to the same thing in a worse form. The longer discontents are pent up and concealed the more furiously they may be expected to break out at last.”—William Godwin, Considerations On Lord Granville’s And Mr. Pitt’s Bills, Concerning Treasonable And Seditious Practices, And Unlawful Assemblies (1795)
“The index to the recently established Anti-Jacobin Review, whose circulation of 3,500 already made it one of the most influential periodicals, summaries a long article that was only slightly more extreme than those of its longer-established competitors….At the end of the entry for ‘Mary Wollstonecraft’ the reader is cross-referred to ‘Prostitution’, but the single entry under that heading is ‘see Mary Wollstonecraft’.”—St Clair, The Godwins and the Shelleys
“In his extreme youth Stoner had thought of love as an absolute state of being to which, if one were lucky, one might find access; in his maturity he had decided it was the heaven of a false religion, toward which one ought to gaze with an amused disbelief, a gently familiar contempt, and an embarrassed nostalgia. Now in his middle age he began to know that it was neither a state of grace nor an illusion; he saw it as a human act of becoming, a condition that was invented and modified moment by moment and day by day, by the will and the intelligence and the heart.”—John Williams, Stoner
“Mr Burke probably conceived, as a thousand wise men had done before him, that it was his business to aim, not at all the good which his imagination suggested to him, but only at the good which in his situation appeared practicable. Men thus circumstanced soon come to soothe the fervour of their zeal by an ingenious distinction between theory and practice, between that which is eternally true, and that which, though eternally false, they conceive to be the best that can be adapted to the corruptions of mankind.”—William Godwin on Edmund Burke on the French revolution in the New Annual Register (1790)
“One sector of the market where demand was growing rapidly was fiction. The circulating libraries, a recent innovation, allowed books to be borrowed upon payment of a subscription, and many Georgian ladies softened the boredom of country life by skimming the latest gothic thrillers and high life romances rushed from London by the new mail coaches. On the whole novels were regarded as a pernicious influence, too full of sex and violence, and the circulating libraries were widely feared for disrupting family life by bringing dangerous ideas and emotions into the home. A medical doctor, Thomas Trotter, who composed a treatise on the nervous temperament, warned authoritatively that novel-reading was a form of poison which had often proved fatal to sensitive ladies. In a public letter to his clergy earlier in the century, the Bishop of London drew a direct connection between novel-reading, prostitution, homosexuality, and the recent prevalence of earthquakes.”—William St Clair, The Godwins and the Shelleys: The Biography of a Family (1989)
“It is not the person who eagerly listens to and makes notes of what is spoken by the philosophers who is ready for philosophizing, but the person who is ready to transfer the prescriptions of philosophy to his deeds and to live in accord with them.”—Arius Didymus
It’s tricky to decide whether abstract concepts are meant to be personified in Greek poetry, especially in fragments. Eros is clearly personified elsewhere in Sappho (as in fr. 159), and this fragment is preserved by Maximus of Tyre, whose context suggests that he understands it to be personified here, although he’s writing late in the 2nd c. AD, a long time after the poet. I don’t have strong feelings either way, but I think I’d prefer to just translate it as “desire” or something similar unless it’s absolutely clear (also in fr. 130). Otherwise I really like Carson’s translation here, especially rendering ἄνεμος κὰτ ὄρος as “a mountain wind” instead of something more grammatically literal, like “a wind down a mountain,” as many translators do. I think the first line of Greek is missing the word μοι at the end though.
“When he had thought of death before, he had thought of it either as a literary event or as the slow, quiet attrition of time against imperfect flesh. He had not thought of it as the explosion of violence upon a battlefield, as the gush of blood from the ruptured throat. He wondered at the difference between the two kinds of dying, and what the difference meant; and he found growing in him some of that bitterness he had glimpsed once in the living heart of his friend David Masters.”—John Williams, Stoner (1965)
“The main purpose of the health sector is not to provide other sectors with workers in good health. By the same token, the main purpose of the educational sector is not to prepare students to take up an occupation in some other sector of the economy. In all human societies, health and education have an intrinsic value: the ability to enjoy years of good health, like the ability to acquire knowledge and culture, is one of the fundamental purposes of civilization.”—Thomas Piketty (via azspot)