A Quote by Arthur Conan Doyle
This looks like one of those unwelcome social summonses which call upon a man either to be bored or to lie.
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Man doth seek a triple perfection: first a sensual, consisting in those things which very life itself requireth either as necessary supplements, or as beauties and ornaments thereof; then an intellectual, consisting in those things which none underneath man is either capable of or acquainted with; lastly a spiritual and divine, consisting in those things whereunto we tend by supernatural means here, but cannot here attain unto them.
Suppose we pick a name for him, eh?" Caius Pompeius stepped over and eyed the child. "He looks a little like my proconsul, Marcus. We could call him Marcus." Josiah Worthington said, "He looks more like my head gardener, Stebbins. Not that I'm suggesting Stebbins as a name. The man drank like a fish." "He looks like my nephew Harry," said Mother Slaughter... "He looks like nobody but himself," said Mrs.Owens, firmly. "He looks like nobody." "Then Nobody it is," said Silas. "Nobody Owens.
So many companies today, when first confronted by a crisis, go into a bunker mentality. They either say, "No comment," or they lie as a knee-jerk reaction. Neither of these sins, I believe, is generally committed on purpose. Rather, companies often panic when first confronted with a crisis and either say nothing, which looks like they're covering something up, or they speak what they wish was the truth.
I never thought it was right to call up a man and try him because he erred in doctrine, it looks too much like methodism and not like Latter day Saintism. Methodists have creeds which a man must believe or be kicked out of their church. I want the liberty of believing as I please, it feels so good not to be tramelled.
I get bored really easily. I get bored with people really easily. I get bored with routine easily. I don’t like things that are average, or normal. I care if I have the best – in the world about that - just wanting that great light that everybody looks at and goes ‘Ahhh’. I feel like that’s what I’ve found in my partner.
What men call social virtues, good fellowship, is commonly but the virtue of pigs in a litter, which lie close together to keep each other warm.
Why is it that no other species but man gets bored? Under the circumstances in which a man gets bored, a dog goes to sleep.
In other people's company I felt I was dull, gloomy, unwelcome, at once bored and boring.
I don't like fussy evening looks either. For starters, high heels make me miserable. I'll often pick a flowy dress or skirt. Androgynous looks are another favourite - so a man's suit, a tuxedo shirt, or tuxedo trousers with a tank top.
Do not complain then of your poverty, my daughter, - we only complain of that which is unwelcome, and if poverty is unwelcome to you, you are no longer poor in spirit.
Those social behaviors which automatically preclude the building of a democratic world must go - every social limitation of human beings in terms of heredity, whether it be of race, or sex, or class. Every social institution which teaches human beings to cringe to those above and step on those below must be replaced by institutions which teach people to look each other straight in the face.
What matters is not the allocation of portions out of a fund presented to man by nature. The problem is rather to further those social institutions which enable people to continue and to enlarge the production of all those things which they need.
We suffer equal pain from the pertinacious adhesion of unwelcome images, as from the evanescence of those which are pleasing and useful.
There's a little bit of protocol in the real world which is quite important. If you speak to me, we understand that we've entered into a social contract. But sound that you haven't given permission to receive is noise, and generally unwelcome.
Marxism was the social creed and the social cry of those classes who knew by their miseries that the creed of the liberal optimists was s snare and a delusion... Liberalism and Marxism share a common illusion of the "children of light." Neither understands property as a form of power which can be used in either its individual or its social form as an instrument of particular interest against the general interest.
There are, of course, a number of epistemological questions, some of which lie more in the province of the philosopher than they do the economist or the social scientist. The one with which I am particularly concerned here is that of the role of knowledge in social systems, both as a product of the past and as a determinant of the future.
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