A Quote by Charles Lamb

A poor relation is the most irrelevant thing in nature, a piece of non pertinent correspondence, an odious approximation, a haunting conscience, a preposterous shadow, lengthening in the noontide of our prosperity.
A poor relation—is the most irrelevant thing in nature.
Each piece, or part, of the whole of nature is always merely an approximation to the complete truth, or the complete truth so far as we know it. In fact, everything we know is only some kind of approximation because we know that we do not know all the laws as yet.
Concordantly, while your first question may be the most pertinent, you may or may not realize it is also the most irrelevant.
I thought the most beautiful thing in the world must be shadow, the million moving shapes and cul-de-sacs of shadow. There was shadow in bureau drawers and closets and suitcases, and shadow under houses and trees and stones, and shadow at the back of people's eyes and smiles, and shadow, miles and miles and miles of it, on the night side of the earth.
When the scale of sensuality bears down that of reason, the baseness of our nature conducts us to most preposterous conclusions.
For the most part, of course, the presence of the great spiritual universe surrounding us is no more noticed by us than the pressure of air on our bodies, or the action of light. Our field of attention is not wide enough for that; our spiritual senses are not sufficiently alert. Most people work so hard at developing their correspondence with the visible world, that their power of correspondence with the invisible is left in a rudimentary state.
We should not value education as a means to prosperity, but prosperity as a means to education. Only then will our priorities be right. For education, unlike prosperity is an end in itself. .. power and influence come through the acquisition of useless knowledge. . . irrelevant subjects bring understanding of the human condition, by forcing the student to stand back from it.
Are we not to pity and supply the poor, though they have no relation to us? No relation? That cannot be. The Gospel styles them all our brethren.
The most haunting thing was not that he didn't love her anymore. She could have accepted that eventually. The most haunting thing was that he did. He loved her from afar. He loved her in a way that was preserved in time, that couldn't be sullied. And she tended it in her careful, curatorial way.
There are two Italies.... The one is the most sublime and lovely contemplation that can be conceived by the imagination of man; the other is the most degraded, disgusting, and odious. What do you think? Young women of rank actually eat - you will never guess what - garlick! Our poor friend Lord Byron is quite corrupted by living among these people, and in fact, is going on in a way not worthy of him.
A considerable proportion of the developed world's prosperity rests on paying the lowest possible prices for the poor countries' primary products and on exporting high-cost capital and finished goods to those countries. Continuation of this kind of prosperity requires continuation of the relative gap between developed and underdeveloped countries - it means keeping poor people poor. Increasingly, the impoverished masses are understanding that the prosperity of the developed countries and of the privileged minorities in their own countries is founded on their poverty.
The world's most 'primitive' people have few possessions, but they are not poor. Poverty is not a certain small amount of goods, nor is it just a relation between means and ends; above all it is a relation between people. Poverty is a social status. As such it is the invention of civilization. It has grown with civilization, at once as an invidious distinction between classes and more importantly as a tributary relation.
We must imagine our lives well. We must engage our conscience. Conscience is the voice of God in the nature and heart of man.
But I think the most harmful change brought about by Victorian science in our attitude to nature lies in the demand that our relation with it must be purposive, industrious, always seeking greater knowledge.
In the first moments when we come away from the presence of death, every other relation to the living is merged, to our feeling, in the great relation of a common nature and a common destiny.
The only pertinent political question in relation to an identity [or its photograph] is not Is it really coherent? but What does it actually achieve?
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