A Quote by Lafcadio Hearn
I may venture to say, loosely, that in Judo there is a sort of counter for every twist, wrench, pull, push or bend. Only the Judo expert does not oppose such movements at all. No, he yields to them. But he does much more than yield to them. He aids them with a wicked sleight that causes the assailant to put out his own shoulder, to fracture his own arm, or in a desparate case, even to break his own neck or back.
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The fact, however, to which I want to call attention is that the master of Judo never relies upon his own strength. He scarcely uses his own strength in the greatest emergency. Then what does he use? Simply the strength of his antagonist. The force of the enemy is the only means by which that enemy is overcome.
The wise man does nothing but what can be done openly and without falseness, nor does he do anything whereby he may involve himself in any wrong-doing, even where he may escape notice. For he is guilty in his own eyes before being so in the eyes of others; and the publicity of his crime does not bring him more shame than his own consciousness of it.
The skeptic says that the believer has lost his own mind under God. On the contrary, it is the people who follow God who are most like his children, who willingly and consciously walk in his will; but those who oppose him oppose him vainly and at their own expense, and, figuratively, seem to be more like his tools. They don't diminish his glory, but instead he still manages to use them in ways of unconsciously carrying out his will.
Is it not in accordance with divine order that every mortal is thrown into that situation where his hidden evils can be brought forth to his own view, that he may know them, acknowledge them, struggle against them, and put them away?
Actions are held to be good or bad, not on their own merits, but according to who does them. There is almost no kind of outrage-torture, imprisonment without trial, assassination, the bombing of civilians-which does not change its moral color when it is committed by 'our' side. The nationalist not only does not disapprove of atrocities committed by his own side, he has a remarkable capacity for not even hearing about them.
He who knows only his own side of the case (argument) knows little of that. His reasons may be good, and no one may have been able to refute them. But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion
I wonder, only in passing, whether the indelible ornamentation that man inscribes upon his own epidermis does not respond to a nostalgia for the universal internally generated coloring of corrollas, furs, shells, carapaces and wings. For man it has been necessary to create both works and tools outside of himself. But it may be that he retains an obscure nostalgia to create them on his own body, to make them a part of it rather than projecting them outwards onto an independent surface, where he is free to retouch them as he sees fit, which is precisely what painting and art are.
This is what an excellent teacher does; he does not follow his disciples' fancy everywhere, but leads them to his own mind, and pulls up the thorns, and then puts the seed in, and does not answer at once in all cases to the questions put to him.
Not only does democracy make every man forget his ancestors, but also clouds their view of their descendants and isolates them from their contemporaries. Each man is for ever thrown back on himself alone, and there is danger that he may be shut up in the solitude of his own heart.
You have to get beyond your own precious inner experiences. The actor cannot afford to look only to his own life for all his material nor pull strictly from his own experience to find his acting choices and feelings. The ideas of the great playwrights are almost always larger than the experiences of even the best actors.
Idleness is often covered by turbulence and hurry. He that neglects his known duty and real employment naturally endeavours to crowd his mind with something that may bar out the remembrance of his own folly, and does any thing but what he ought to do with eager diligence, that he may keep himself in his own favour.
The ideal teacher guides his students but does not pull them along; he urges them to go forward and does not suppress them; he opens the way but does not take them to the place.
Only at his maximum does an individual surpass all his derivative elements, and become purely himself. And most people never get there. In his own pure individuality a man surpasses his father and mother, and is utterly unknown to them.
He's at ease, his body sculpted to the music, his shoulder searching the other shoulder, his right toe knowing the left knee, the height, the depth, the form, the control, the twist of his wrist, the bend of his elbow, the tilt of his neck, notes digging into arteries, and he is in the air now, forcing the legs up beyond muscular memory, one last press of the thighs, an elongation of form, a loosening of human contour, he goes higher and is skyheld.
A wise man once told me- he’s a muslim by the way- that he has more in common with a jew than he does a fanatic of his own religion. He has more in common with a rational, reasonable-minded Christian or a Buddhist or Hindu than he does with a fanatic of his own religion. In fact, he has more in common with a ration, reasonable-minded atheist than he does with a fanatic of his own religion
Everyone has an equal and absolute right to sovereignty over his own body, his own property, and his own life, and to pursue his own happiness in any way that he chooses. No one has the authority to grant rights to anyone else, because human beings already possess all natural rights at birth. These rights include both personal and economic freedoms, and the only way they can be lost is if someone takes them away by force. The only right that an individual does not naturally possess is the right to violate someone else's liberty.
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