A Quote by African Spir
It must be all the same to the citizens ("ressortissants", Fr.) of a country that their governing (those in power) speak such language or such other ("telle langue ou telle autre", Fr.); likewise that it must be all the same to them that these adhere to such or such religion, so long as a full (or complete) liberty is equally garantee for everyone.
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The need for sociability induce man to be in touch with his fellow men. However, this need might not ("ne saurait", Fr.) find its full (or complete) satisfaction in the conventional (or superficial, - "conventionnel", Fr.) and deceitful world, in which (or where) everyone is mainly (or mostly) trying to assert oneself in front of others ("devant les autres", Fr.), to appear, and hoping to find in society ("mondaine", Fr.) relationships some advantages for his interest and vanity (or vainglory or conceit", Fr).
The feeling ("sens", Fr.) of solidarity that is born amidst a community rest on the feeling of antagonism arouse (aroused ? arose ?... sorry, - "suscité", Fr.) by those who are opposed to it. Most of the time we only adhere to a party or a group, in order to better (or more, - "pour mieux se", Fr.) differentiate ourselves of another.
As the antagonism between those who possess, and those who do not, is becoming more acute day after day, we can already foresee a moment when it will bring about ("entraînera", Fr.) severe (big, high, intense, - "grands", Fr.) disasters, if we do turn (direct, aim, - "dirige", Fr.) life in time the social life in new directions (or ways, - "dans des voies nouvelles", Fr.)
Men spend their life down here in the worship of petty (or mean) interests and the search of perishable things, and with that ("et avec cela", Fr.) they pretend to perpetuate for all eternity their self ("moi", Fr.) so hardly worthy ("digne", Fr.) of it.
Deep down, everything boils down ("au fond tout se ramène", Fr.) to the following simple question; Do we really want justice and the realization in this world of higher principles, or else do we want to serve selfish, short-sighted (à courte vue", Fr.) interests, which, when all is said and done, are also prejudicial (or detrimental, or harmful) to those very same that pursue them?
Female Virtues are of a Domestick turn. The Family is the proper Province for Private Women to Shine in. If they must be showing their Zeal for the Publick, let it not be against those who are perhaps of the same Family, or at least of the same Religion or Nation, but against those who are the open, professed, undoubted Enemies of their Faith, Liberty, and Country.
Besides the progress of industry and technique, we see a growing discontent among the masses; we see, besides the expansion ("expansion,", Fr.) of instruction, distrust and hatred expanding among nations ("s'étendre la méfiance et la haine entre," Fr.), that vie with one another ("qui rivalisent à l'envi," Fr.), by the increase of their armies and the improvement of their engines of murder ("engins meurtriers", Fr).
It goes without saying that only inner greatness possess a true value ("une valeur véritable,", Fr.) . Any attempt to rise up (or at rising up, - "s'élever", Fr.) outwardly above others, or to want (or wish) to impose one's superiority, denote a lack of moral greatness, since we do not try to replace ("suppléer", Fr.) in that way (.... in French "par là", Fr.) to what, if we did really possess it, would have no need whatsoever to flaunt itself.
Just as man must have liberty to think and speak, so he must have liberty in food, dress, and marriage, and in every other thing, so long as he does not injure others.
...the characters in my books all resemble each other. They live, with minor variations, the same moments, the same perils, and when I speak of them, my language, which is inspired by them, repeats the same poems in the same tone.
There are but two ways of rising in the world: either by one's own industry or profiting by the foolishness of others.
[Fr., Il n'y a au monde que deux manieres de s'elever, ou par sa propre industrie, ou par l'imbecilite des autres.]
Apart from selfish reasons, such as fear of punishments, fear of blame, of dishonour, etc, there remains only two motives that can stop (or prevent, "empâecher", Fr.) men from acting badly; the natural sense of commiseration (or "sympathy", - "commisération", Fr.) for one's fellow men - compassion, and the influence of education, by association of ideas ("par l'association d'idées", Fr.) - habit.
Man is in pursuit of two goals: he is looking for happinesse and, being by essence empty ("étant vide par essence", Fr.), he is trying to fill (or take up, - "remplir", Fr.) his life; the latter reason play a more considerable role than we ordinarily think. What we take for vainglory, ambition, love of power and riches (or wealth), is often, indeed, a need to mask this emptiness, a need to let one's hair down (or to live it up), to put oneself on a false scent or trail. (de se donner le change", Fr.)
See that unfortunate soldier who is falling hurt to death ("tombe blessé à...", Fr.) on the battlefield; he learns that his folks have vanquished and dies happy. He detached himself from himself (s'est détacher de lui-même", Fr.), has identified himself with something greater and more lasting than himself; his homeland ("patrie", Fr.); thus, while dying as an individual, he has the certainty to survive in a larger existence.
Nothing that rest on some contradictory basis shall succeed or last in the long run ("ne saurait réussir ou durer, à la longue", Fr.); all that involve (or imply...) a contradiction is fatally destined, early or late, to disintegrate and disappear.
Concerned to reconstruct past ideas, historians must approach the generation that held them as the anthropologist approaches an alien culture. They must, that is, be prepared at the start to find that natives speak a different language and map experience into different categories from those they themselves bring from home. And they must take as their object the discovery of those categories and the assimilation of the corresponding language.
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