A Quote by Pierre Corneille
In the service of Caesar, everything is legitimate.
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The words were a paraphrase of the suggestion of Jesus: "Render therefore unto Caesar the things which are Caesar's." Bokonon's paraphrase was this: "Pay no attention to Caesar. Caesar doesn't have the slightest idea what's really going on.
Let your voice be heard, whether or not it is to the taste of every jack-in-office who may be obstructing the traffic. By all means, render unto Caesar that which is Caesar's - but this does not necessarily include everything that he says is his.
Profit is not the legitimate purpose of business. The legitimate purpose of business is to provide a product or service that people need and do it so well that it's profitable.
First of all, we have infrastructure as a service, which Amazon has; we have platform as a service, which Microsoft has; we have software as a service; we have applications. Nobody has everything except us. We also have data as a service.
Jesus said that when confronted with Caesar's coin, to render unto Caesar that which is Caesar's but unto God what is God's.
Julius Caesar owed two millions when he risked the experiment of being general in Gaul. If Julius Caesar had not lived to cross the Rubicon, and pay off his debts, what would his creditors have called Julius Caesar?
The list of potential candidates for Julius Caesar is quite large. You could go, "Well, he's a Caesar." Idi Amin, or Bokassa in the Central African Empire, or in Zimbabwe, Robert Mugabe coming to power. They have all, at some point in their lives, been candidates for a casting as Julius Caesar.
Pay no attention to Caesar. Caesar doesn't have the slightest idea what's really going on.
Max Weber was right in subscribing to the view that one need not be Caesar in order to understand Caesar. But there is a temptation for us theoretical sociologists to act sometimes as though it is not necessary even to study Caesar in order to understand him. Yet we know that the interplay of theory and research makes both for understanding of the specific case and expansion of the general rule.
For Brutus, as you know, was Caesar's angel: Judge, O you gods, how dearly Caesar loved him! This was the most unkindest cut of all
There are all kinds of historians and scholars who say that Brutus could have been a son of Caesar. That's definitely a possibility. He's a generation younger than Caesar.
But in its de facto alliance with Caesar, Christianity connives directly in the murder of Creation. For in these days, Caesar is no longer a mere destroyer of armies, cities, and nations. He is a contradicter of the fundamental miracle of life.
He was Caesar and Pope in one; but he was Pope without Pope's pretensions, Caesar without the legions of Caesar: without a standing army, without a bodyguard, without a palace, without a fixed revenue; if ever any man had the right to say that he ruled by the right divine, it was Mohammed, for he had all the power without its instruments and without its supports.
Caesar was Rome's escape from communism. I expect no Caesar; I find on our map no Rubicon. But then I expect to see communistic madness rebuked and ended.
Really what Brutus and Cassius do by assassinating Caesar, is open up a vacuum into which much more ruthless people run. Julius Caesar is an amazingly contemporary, resonant, politically astute play.
Anger is neither legitimate nor illegitimate, meaningful nor pointless. Anger simply is. To ask, "Is my anger legitimate?" is similar to asking, "Do I have the right to be thirsty? After all, I just had a glass of water fifteen minutes ago. Surely my thirst is not legitimate. And besides, what's the point of getting thirsty when I can't get anything to drink now, anyway?" Anger is something we feel. It exists for a reason and always deserves our respect and attention. We all have a right to everything we feel--and certainly our anger is no exception.
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