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~::螺旋境界线有私服吗|Jimena Carranza::~

~::螺旋境界线有私服吗|Jimena Carranza::~



                                                                      • "It was ghastly.""Twenty minutes," he said. "Feel good?"


                                                                        In this third period (as it may be termed) of my mental progress, which now went hand in hand with hers, my opinions gained equally in breadth and depth, I understood more things, and those which I had understood before, I now understood more thoroughly. I had now completely turned back from what there had been of excess in my reaction against Benthamism. I had, at the height of that reaction, certainly become much more indulgent to the common opinions of society and the world, and more willing to be content with seconding the superficial improvement which had begun to take place in those common opinions, than became one whose convictions on so many points, differed fundamentally from them. I was much more inclined, than I can now approve, to put in abeyance the more decidedly heretical part of my opinions, which I now look upon as almost the only ones, the assertion of which tends in any way to regenerate society. But in addition to this, our opinions were far more heretical than mine had been in the days of my most extreme Benthamism. In those days I had seen little further than the old school of political economists into the possibilities of fundamental improvement in social arrangements. Private property, as now understood, and inheritance, appeared to me, as to them, the dernier mot of legislation: and I looked no further than to mitigating the inequalities consequent on these institutions, by getting rid of primogeniture and entails. The notion that it was possible to go further than this in removing the injustice — for injustice it is, whether admitting of a complete remedy or not — involved in the fact that some are born to riches and the vast majority to poverty, I then reckoned chimerical, and only hoped that by universal education, leading to voluntary restraint on population, the portion of the poor might be made more tolerable. In short, I was a democrat, but not the least of a Socialist. We were now much less democrats than I had been, because so long as education continues to be so wretchedly imperfect, we dreaded the ignorance and especially the selfishness and brutality of the mass: but our ideal of ultimate improvement went far beyond Democracy, and would class us decidedly under the general designation of Socialists. While we repudiated with the greatest energy that tyranny of society over the individual which most Socialistic systems are supposed to involve, we yet looked forward to a time when society will no longer be divided into the idle and the industrious; when the rule that they who do not work shall not eat, will be applied not to paupers only, but impartially to all; when the division of the produce of labour, instead of depending, as in so great a degree it now does, on the accident of birth, will be made by concert on an acknowledged principle of justice; and when it will no longer either be, or be thought to be, impossible for human beings to exert themselves strenuously in procuring benefits which are not to be exclusively their own, but to be shared with the society they belong to. The social problem of the future we considered to be, how to unite the greatest individual liberty of action, with a common ownership in the raw material of the globe, and an equal participation of all in the benefits of combined labour. We had not the presumption to suppose that we could already foresee, by what precise form of institutions these objects could most effectually be attained, or at how near or how distant a period they would become practicable. We saw clearly that to render any such social transformation either possible or desirable, an equivalent change of character must take place both in the uncultivated herd who now compose the labouring masses, and in the immense majority of their employers. Both these classes must learn by practice to labour and combine for generous, or at all events for public and social purposes, and not, as hitherto, solely for narrowly interested ones. But the capacity to do this has always existed in mankind, and is not, nor is ever likely to be, extinct. Education, habit, and the cultivation of the sentiments, will make a common man dig or weave for his country, as readily as fight for his country. True enough, it is only by slow degrees, and a system of culture prolonged through successive generations, that men in general can be brought up to this point. But the hindrance is not in the essential constitution of human nature. Interest in the common good is at present so weak a motive in the generality not because it can never be otherwise, but because the mind is not accustomed to dwell on it as it dwells from morning till night on things which tend only to personal advantage. When called into activity, as only self-interest now is, by the daily course of life, and spurred from behind by the love of distinction and the fear of shame, it is capable of producing, even in common men, the most strenuous exertions as well as the most heroic sacrifices. The deep-rooted selfishness which forms the general character of the existing state of society, is so deeply rooted, only because the whole course of existing institutions tends to foster it; modern institutions in some respects more than ancient, since the occasions on which the individual is called on to do anything for the public without receiving its pay, are far less frequent in modern life, than the smaller commonwealths of antiquity. These considerations did not make us overlook the folly of premature attempts to dispense with the inducements of private interest in social affairs, while no substitute for them has been or can be provided: but we regarded all existing institutions and social arrangements as being (in a phrase I once heard from Austin) "merely provisional," and we welcomed with the greatest pleasure and interest all socialistic experiments by select individuals (such as the Co-operative Societies), which, whether they succeeded or failed, could not but operate as a most useful education of those who took part in them, by cultivating their capacity of acting upon motives pointing directly to the general good, or making them aware of the defects which render them and others incapable of doing so.


                                                                                                                                            • Mathis came up. There were two laundry-men with him. The three of them stood and looked respectfully into the dreadful face.'Just Or. Oh, and he's Pursuivant as well, whatever that means. He's one of the Heralds. Apparently they've got some kind of a line on "Bedlam".'


                                                                                                                                              Bond was longing for his lunch. The Chief of Staff must have given him up half an hour ago. He could have talked to M. about cheating for hours, and M., who never seemed to be interested in food or sleep, would have listened to everything and remembered it afterwards. But Bond was hungry.And, at the same time, the cables high above Bond's head began to sing! They were sending the cable car down after him!



                                                                                                                                                                                                                  • Chapter 1 My EducationOne of the main factors in the waning of the will for the light in this period was the attitude of the intellectuals. The academics, musicians, painters, cinema-artists, and, above all, the writers flagrantly betrayed their trust. In all these groups there were persons of four types. Many were paid servants of the government, engaged on propaganda through work which was ostensibly independent. These were concerned chiefly to put a good complexion on the regime, and to praise the fundamental principles of the synthetic faith, in particular the virtues of acquiescence and obedience, and the ecstasy of cruelty. Still more numerous were the independent but futile intellectual ostriches who shut their eyes to the horror of their time and won adulation and power by spinning fantasies of self-aggrandizement and sexual delight, distracting men’s attention from contemporary evils with seductive romances of other ages and other worlds, or with exalted and meaningless jargon about a life after death. There were also large numbers of progressive intellectuals. These saw clearly enough that contemporary society was mortally sick, and in a dream-like, unearnest way they expounded their tenuous Utopias, in which there was often much common sense and even wisdom; but they preached without that fury of conviction which alone can rouse men to desperate action. And they themselves lived comfortably upon the existing system, in their flats and suburban houses. Vaguely they knew that they ought to give up all for the revolution; but being what they were, they could not. The fourth type were the very few sincere and impotent rebels, who flung away their lives in vain and crazy attempts to be great prophets.


                                                                                                                                                                                                                    AND INDIA.