The World's Greatest Books [Volumes 1-15, 17-20]
- Автор: Gutenberg
- Год: 1910
- Язык: английский
- Жанр: Культурология
Электронная книга - «The World's Greatest Books [Volumes 1-15, 17-20]». Краткое содержание книги:
The World's Greatest Books — Volume 01 — Fiction от Неизвестный
The World's Greatest Books — Volume 02 — Fiction от Неизвестный
The World's Greatest Books — Volume 03 — Fiction от Неизвестный
The World's Greatest Books — Volume 04 — Fiction от Неизвестный
The World's Greatest Books — Volume 05 — Fiction от Неизвестный
The World's Greatest Books — Volume 06 — Fiction от Неизвестный
The World's Greatest Books — Volume 07 — Fiction от Неизвестный
The World's Greatest Books — Volume 08 — Fiction от Неизвестный
The World's Greatest Books — Volume 09 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 10 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 11 — Ancient and Mediæval History от Неизвестный
The World's Greatest Books — Volume 12 — Modern History от Неизвестный
The World's Greatest Books — Volume 13 — Religion and Philosophy от Неизвестный
The World's Greatest Books — Volume 14 — Philosophy and Economics от Неизвестный
The World's Greatest Books — Volume 15 — Science от Неизвестный
The World's Greatest Books — Volume 17 — Poetry and Drama от Неизвестный
The world's greatest books от Mee, Arthur, 1875-1943, joint editor & Hammerton, John Alexander, Sir, 1871-1949, joint editor & McClure, S. S. (Samuel Sidney), 1857-1949, joint editor
The World's Greatest Books — Volume 19 — Travel and Adventure от Неизвестный
The World's Greatest Books — Volume 20 — Miscellaneous Literature and Index от Неизвестный
Man's Useless Yearning
Eternal effort is the note of modern morality. This painful restless "becoming" has taken the place of harmony, equilibrium, joy, that is to say, of "being." We are all fauns and satyrs aspiring to become angels, ugly creatures labouring at our embellishment, monstrous chrysalids trying to become butterflies. Our ideal is no longer the tranquil beauty of the soul, it is the anguish of Laocoon fighting with the hydra of evil. No longer are there happy and accomplished men; we are candidates, indeed, for heaven, but on earth galley-slaves, and we row away our life in the expectation of harbour. It seems possible that this perfecting of which we are so proud is nothing else but a pretentious imperfection.
The "becoming" seems rather negative than positive; it is the lessening of evil, but is not itself the good; it is a noble discontent, but is by no means felicity. This ceaseless pursuit of an endless end is a generous madness, but is not reason; it is the yearning for what can never be, a touching malady, but it is not wisdom. Yet there is none who may not achieve harmony; and when he has it, he is within the eternal order, and represents the divine thought at least as clearly as a flower does, or a solar system. Harmony seeks nothing that is outside herself. She is exactly that which she should be; she expresses goodness, order, law, truth, honour; she transcends time and reveals the eternal.
Memories of the Golden Age
In the world of society one must seem to live on ambrosia and to know none but noble thoughts. Anxiety, want, passion, simply do not exist. All realism is suppressed as brutal. It is a world which amuses itself with the flattering illusion that it lives above the clouds and breathes mythological air. That is why all vehemence, the cry of Nature, all suffering, thoughtless familiarity, and every frank sign of love shock this delicate medium like a bombshell; they shatter this collective fabric, this palace of clouds, this enchanted architecture, just as shrill cockcrow scatters the fairies into hiding. These fine receptions are unconsciously a work of art, a kind of poetry, by which cultivated society reconstructs an idyll that is age-long dead. They are confused memories of the golden age, or aspirations after a harmony which mundane reality has not in it to give.
Goethe Under the Lash
I cannot like Goethe: he has little soul. His understanding of love, religion, duty, patriotism, is paltry and even shocking. He lacks an ardent generosity. A central dryness, an ill-cloaked egoism show through his supple and rich talent. True, this selfishness of his at least respects everyone's liberty and applauds all originality; but it helps no one, troubles itself for no one, bears no one's burden; in a word, it lacks charity, the great Christian virtue. To his mind perfection lies in personal nobility, and not in love. His keynote is æsthetic and not moral. He ignores sanctity, and has never so much as reflected on the terrible problem of evil. He believes in the opportunity of the individual, but neither in liberty nor in responsibility. He is a stranger to the social and political aspirations of the multitude; he has no more thought for the disinherited, the feeble, the oppressed, than Nature has.
The profound disquiet of our era never touches Goethe; discords do not affect the deaf. Whoso has never heard the voice of conscience, regret and remorse, cannot even guess at the anxiety of those who have two masters, two laws, and belong to two worlds, the world of Nature and the world of Liberty. His choice is already made; his only world is Nature. But it is far otherwise with humanity. For men hear indeed the prophets of Nature, but they hear also the voice of Religion; the joy of life attracts them, but devotion moves them also; they no longer know whether they hate or adore the crucifix.
Nothing New Under the Sun
Jealousy is a terrible thing; it resembles love, but is in every way its contrary; the jealous man desires, not the good of the loved one, but her dependence on him and his triumph over her. Love is the forgetfulness of Self; but jealousy is the most passionate form of egoism, the exaltation of the despotic, vain and greedy Self, which cannot forget and subordinate itself. The contrast is complete.
The man of fifty years, contemplating the world, finds in it certainly some new things; but a thousand times more does he find old things furbished up, and plagiarisms and modifications rather than improvements. Almost everything in the world is a copy of a copy, a reflection of a reflection; and any real success or progress is as rare to-day as it has ever been. Let us not complain of it, for only so can the world last. Humanity advances at a very slow pace; that is why history continues. It may be that progress fans the torch to burn away; perhaps progress accelerates death. A society which should change rapidly would only arrive the sooner at its catastrophe. Yes, progress must be the aroma of life, and not its very substance.
To renounce happiness and think only of duty; to enthrone conscience where the heart has been: this willing immolation is a noble thing. Our nature jibes at it, but the better self will submit to it. To hope for justice is the proof of a sickly sensibility; we ought to be able to do without justice. A virile character consists in just that independence. Let the world think of us what it will; that is its affair, not ours. Our business is to act as if our country were grateful, as if the world judged in equity, as if public opinion could see the truth, as if life were just, and as if men were good.
The Only Art of Peace and Rest
Few people know of our physical sufferings; our nearest and dearest have no idea of our interviews with the king of terrors. There are thoughts for which there is no confidant, sorrows which may not be shared. Kindness itself leads us to hide them. One suffers alone; one dies alone; alone one hides away in the little apartment of six boards. But we are not forbidden to open this solitude to our God. Thus the soliloquy of anguish becomes a dialogue of peace, reluctance becomes docility, suffocation becomes liberty.
Willing what God wills is the only art of peace and rest. It is strange to go to bed knowing that one may not see to-morrow. I knew it well last night; yet here I am. When one counts the future by hours, and to-night is already the unknown, one gives up everything and just talks with oneself. I return to my mind and to my journal, as the hare returns to its form to die. As long as I can hold pen and have a moment of solitude I will recollect myself before this my echo, and converse with my God. Not an examination of conscience, not an act of contrition, not a cry of appeal. Only an Amen of submission ... "My child, give Me your heart."
ST. AUGUSTINE
Confessions
Aurelius Augustine was born at Tagaste, a city of Numidia, on November 13, 354. This greatest of the Latin Christian Fathers was the son of a magistrate named Patricius, who was a pagan till near the close of his life. Augustine was sent to school at Madaura, and next to study at Carthage. His mother, Monica, early became an ardent Christian, and her saintly influence guided the youth towards the light; but entanglement in philosophic doubts constrained him to associate with the Manichæans, and then with the Platonists. His mental struggles lasted eleven years. Going to Rome to teach rhetoric, he was invited to Milan to lecture, and there was attracted by the eloquent preaching of Bishop Ambrose. His whole current of thought was changed, and the two became ardent friends. In 391, Augustine was ordained priest by Valerius, Bishop of Hippo, whose colleague he was appointed in 395. At the age of 41, he was designated Bishop of Hippo, and filled the office for 35 years, passing away in his 76th year, on August 28, 430, during the third year of the siege of Hippo by the Vandals under Genseric. His numerous and remarkable works stamp him as one of the world's transcendent intellects. His two monumental treatises are the "Confessions" and "The City of God."