A Quote by Christopher Paolini
Who is it who decides that one man should live and another should die? My life wasn't worth any more than his, but he's the one who's buried, while I get to enjoy at least a few more hours above the ground. Is it chance, random and cruel, or is there some purpose or pattern to all this, even if it lies beyond our ken?" -Roran
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All men are partially buried in the grave of custom, and of some we see only the crown of the head above ground. Better are the physically dead, for they more lively rot. Even virtue is no longer such if it be stagnant. A man's life should be constantly as fresh as this river. It should be the same channel, but a new water every instant.
When a plane crashes and some die while others live, a skeptic calls into question God's moral character, saying that he has chosen some to live and others to die on a whim; yet you say it is your moral right to choose whether the child within you should live or die. Does that not sound odd to you? When God decides who should live or die, he is immoral. When you decide who should live or die, it's your moral right.
The question that faces every man born into this world is not what should be his purpose, which he should set about to achieve, but just what to do with life? The answer, that he should order his life so that he can find the greatest happiness in it, is more a practical question, similar to that of how a man should spend his weekend, then a metaphysical proposition as to what is the mystic purpose of his life in the scheme of the universe.
When I die, I should be ashamed to leave enough to build me a monument if there were a wanting friend above ground. I would enjoy the pleasure of what I give by giving it alive and seeing another enjoy it.
But neither life nor happiness can be achieved by the pursuit of irrational whims. Just as man is free to attempt to survive in any random manner, but will perish unless he lives as his nature requires, so he is free to seek his happiness in any mindless fraud, but the torture of frustration is all he will find, unless he seeks the happiness proper to man. The purpose of morality is to teach you, not to suffer and die, but to enjoy yourself and live.
During the season, your team should be led with exuberance and excitement. You should live the journey. You should live it right. You should live it together. You should live it shared. You should try to make one another better. You should get on one another if somebody's not doing their part. You should hug one another when they are. You should be disappointed in a loss and exhilarated in a win. It's all about the journey.
The minister should preach as if he felt that although the congregation own the church, and have bought the pews, they have not bought him. His soul is worth no more than any other man's, but it is all he has, and he cannot be expected to sell it for a salary. The terms are by no means equal. If a parishioner does not like the preaching, he can go elsewhere and get another pew, but the preacher cannot get another soul.
The man who has successfully solved the problem of his relations with the two worlds of data and symbols is a man who has no beliefs. With regard to the problems of practical life he entertains a series of working hypotheses, which serve his purposes, but are taken no more seriously than any other kind of tool or instrument. In other words, symbols should never be raised to the rank of dogmas, nor should any system be regarded as more than a provisional convenience.
Let us be adventurers for another world. It is at least a fair and noble chance; and there is nothing in this worth our thoughts or our passions. If we should be disappointed, we are still no worse than the rest of our fellow-mortals; and if we succeed in our expectations we are eternally happy.
The literary man has a circle of the chosen few who read him and become his only public. . . . What more natural than that he should write for those who, even if they do not pay him, at least understand him?
Does that not sound odd to you? When God decides who should live or die, he is immoral, When you decide who should live or die, it's your moral right. There was a pin-drop silence.
As a man passes into middle life, or beyond it, autumn, it has been said, whispers more to his soul than any other season of the natural year. It is not difficult to see why this should be.
The object is not so much to get you to keep a journal while you are young, as it is to get you to continue it after you become men and women, even through your whole lives. This is especially needed in the generation in which you live, for you live in as important a generation as the children of men ever saw, and it is far more important that you should begin early to keep a journal and follow the practice while you live, than that other generations should do so.
Why should death make a man truthful, or even clever? The dead are likely dull fellows, full of tedious complaints - the ground's too cold, my gravestone should be larger, why does he get more worms than I do.
If one had to worry about one's actions in respect of other people's ideas, one might as well be buried alive in an antheap or married to an ambitious violinist. Whether that man is the prime minister, modifying his opinions to catch votes, or a bourgeois in terror lest some harmless act should be misunderstood and outrage some petty convention, that man is an inferior man and I do not want to have anything to do with him any more than I want to eat canned salmon.
What a sweet and succulent morsel: so soft, so salty, so deliciously delectable, it makes me want to wiggle with delight. You should cook for me more often, Roran Stronghammer. Only next time, I think you should prepare several deer at once. Otherwise, I won't get a proper meal.' Roran hesitated, as if unable to decide whether her request was serious and, if so, how he could politely extricate himself froim such an unlooked -for and rather onerous obligation.
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