A string of excited, fugitive, miscellaneous pleasures is not happiness; happiness resides in imaginative reflection and judgment, when the picture of one's life, or of human life, as it truly has been or is, satisfies the will, and is gladly accepted. Epicurus had a different notion of happiness from that of Solon, but it was just as much a form of wisdom, a choice among possible lives; in neither sage was it a calculus of quantitative pleasures and pains. Epicurus renounced most of the things called pleasures, for the sake of peace, equanimity, and intelligence, and Solon's heroes renounced life itself for the sake of a beautiful moment or a beautiful death. The extreme of classical heroism becomes romantic; because the romantic career, if deliberately chosen and accepted without illusion, would be a form of happiness: something in which a living will recongised its fulfilment and found its peace.
An animal vision of the universe is, in one sense, never false: it is rooted in the nature of that animal, aroused to consciousness by the circumstances of the moment . . . . It is true enough to be false, and to require correction. For the whole view of mind characteristic of modern philosophy, that mind is a train of self-existent feelings or ideas, is itself false. Mind is spirit; a wakefulness or attention or moral tension aroused in animals by the stress of life: and the prerequisite to the appearance of any feeling or idea is that the animal should be alive and awake, attentive, that is, to what is happening, has happened, or is about to happen: so that it belongs to the essence of discoverable existence, as a contemporary philosophy has it, 'to-be-in-the-world'.
S not your doors to me proud libraries,
For that which was lacking on all your well-fill'd
P to come!
O for all that, I am yet of you unseen this
The Louisianian, the Georgian, as near to me, and I as
With me with firm holding, yet haste, haste on.
For your life adhere to me,
(I may have to be persuaded many times before I con-
No dainty dolce affettuoso I,
Bearded, sun-burnt, gray-neck'd, forbidding, I have
On my way a moment I pause,
Here for you!
Receiving financial support will allow me not only to obtain my life-long goal of a master's degree, but it will also give me more time to spend with my babies who complain, "Mommy, you never read us a bed time story anymore." I believe that I should never stop learning and that education is a key principle foundation upon which to build a solid future.
Proudest moment of your Judge life?
There were successes that I am proud of. Years ago, I have helped set and enforce a standard of how much money judges should get for work. First in Prague, and later it influenced the rest of the country. I was proud when other judges thanked me for organizing a very good Czecho-Slovakian conference last time.
It was a thing taken for granted in ancient and scholastic philosophy that a being dwelling, like man, in the immediate, whose moments are in flux, needed constructive reason to interpret his experience and paint in his unstable consciousness some symbolic picture of the world. . . . We know that life is a dream, and how should thinking be more?
[Protestantism's] true essence is not constituted by the Christian dogmas that at a given moment it chances to retain, but by the spirit in which it constantly challenges the others, by the expression it gives to personal integrity, to faith in conscience, to human instinct courageously meeting the world. It rebels, for instance, against the Catholic system of measurable sins and merits, with rewards and punishments legally adjusted and controlled by priestly as well as by divine prerogative. Such a supernatural mechanism seems to an independent and uncowed nature a profanation and an imposture. Away, it says, with all intermediaries between the soul and God, with all meddlesome priestcraft and all mechanical salvation. Salvation shall be by faith alone, that is, by an attitude and sentiment private to the spirit, by an inner co-operation of man with the world. The Church shall be invisible, constituted by all those who possess this necessary faith and by no others. It really follows from this, although the conclusion may not be immediately drawn, that religion is not an adjustment to other facts or powers, or to other possibilities, than those met with in daily life and in surrounding nature, but is rather a spiritual adjustment to natural life, an insight into its principles, by which a man learns to identify himself with the cosmic power and to share its multifarious business no less than its ulterior security and calm.
All that is scientific or Darwinian in the theory of evolution is accordingly an application of mechanism, a proof that mechanism lies at the basis of life and morals. The Aristotelian notion of development, however, was too deeply rooted in tradition for it to disappear at a breath. Evolution as conceived by Hegel, for instance, or even Spencer, retained Aristotelian elements, though these were disguised and hidden under a cloud of new words. Both identify evolution with progress, with betterment; a notion which would naturally be prominent in any one with enlightened sympathies living in the nineteenth century, when a new social and intellectual order was forcing itself on a world that happened largely to welcome the change, but a notion that has nothing to do with natural science. The fittest to live need not be those with the most harmonious inner life nor the best possibilities. The fitness might be due to numbers, as in a political election, or to tough fibre, as in a tropical climate. Of course a form of being that circumstances make impossible or hopelessly laborious had better dive under and cease for the moment to be; but the circumstances that render it inopportune do not render it essential inferior. Circumstances have no power of that kind; and perhaps the worst incident in the popular acceptance of evolution has been a certain brutality thereby introduced into moral judgment, an abdication of human ideals, a mocking indifference to justice, under cover of respect for what is bound to be, and for the rough economy of the world. Disloyalty to the good in the guise of philosophy had appeared also among the ancients, when their political ethics had lost its authority, just as it appeared among us when the prestige of religion had declined. The Epicureans sometimes said that one should pursue pleasure because all the animals did so, and the Stoics that one should fill one's appointed place in nature, because such was the practice of the clouds and rivers.
I have lived through many difficult situations and experienced many life challenges, but I overcame them all.
I learned from all the difficult moments; every part of my life taught me something, even my volunteer work or my fundraising labor.
I marked the countenence, serene, proud, cheer-
ful, florid, grave; the brow seamed with noble wrinkles;
the features, massive and handsome, with firm blue eyes;
the eyebrows and eyelids especially showing that fulness of
arch seldom seen save in the antique busts; the flowing hair
and fleecy beard, both very grey, and tempering with a look
of age the youthful aspect of one who is but forty-five; the
simplicity and purity of his dress, cheap and plain, but
spotless, from snowy falling collar to burnished boot, and
exhaling faint fragrance; the whole form surrounded with
manliness as with a nimbus, and breathing in its perfect
health and vigour, the august charm of the strong."
This depicture of Walt Whitman is valuable as
being a direct portrayal, taken on the spot as it were,
and showing the magnetic effect of his personal
presence, affecting those who came in contact with
him to an extraordinary degree, so that indeed it
may be that they became poets in their turn,
and somewhat idealistic in their accounts.