The best thing for being sad," replied Merlin, beginning to puff and blow, "is to learn something. That's the only thing that never fails. You may grow old and trembling in your anatomies, you may lie awake at night listening to the disorder of your veins, you may miss your only love, you may see the world about you devastated by evil lunatics, or know your honour trampled in the sewers of baser minds. There is only one thing for it then — to learn. Learn why the world wags and what wags it. That is the only thing which the mind can never exhaust, never alienate, never be tortured by, never fear or distrust, and never dream of regretting. Learning is the only thing for you. Look what a lot of things there are to learn.
He awoke each morning with the desire to do right, to be a good and meaningful person, to be, as simple as it sounded and as impossible as it actually was, happy. And during the course of each day his heart would descend from his chest into his stomach. By early afternoon he was overcome by the feeling that nothing was right, or nothing was right for him, and by the desire to be alone. By evening he was fulfilled: alone in the magnitude of his grief, alone in his aimless guilt, alone even in his loneliness. I am not sad, he would repeat to himself over and over, I am not sad. As if he might one day convince himself. Or fool himself. Or convince others--the only thing worse than being sad is for others to know that you are sad. I am not sad. I am not sad. Because his life had unlimited potential for happiness, insofar as it was an empty white room. He would fall asleep with his heart at the foot of his bed, like some domesticated animal that was no part of him at all. And each morning he would wake with it again in the cupboard of his rib cage, having become a little heavier, a little weaker, but still pumping. And by the midafternoon he was again overcome with the desire to be somewhere else, someone else, someone else somewhere else. I am not sad.
Melancholy is the pleasure of being sad.
"The best thing for being sad," replied Merlin, beginning to puff and blow, "is to learn something. That's the only thing that never fails. You may grow old and trembling in your anatomies, you may lie awake at night listening to the disorder of your veins, you may miss your only love, you may see the world about you devastated by evil lunatics, or know your honour trampled in the sewers of baser minds. There is only one thing for it then -- to learn. Learn why the world wags and what wags it. That is the only thing which the mind can never exhaust, never alienate, never be tortured by, never fear or distrust, and never dream of regretting. Learning is the only thing for you. Look what a lot of things there are to learn." -- T. H. White, "The Once and Future King"
Whence comes it that a man who within a few months has lost his only son, or who this morning was overwhelmed with law suits and wrangling, now thinks of them no more? Be not surprised; he is altogether taken up with looking out for the boar which his hounds have been hunting so hotly for the last six hours. He needs no more. However full of sadness a man may be, he is happy for the time, if you can only get him to enter into some diversion. And however happy a man may be, he will soon become dispirited and miserable if he be not diverted and occupied by some passion or pursuit which hinders his being overcome by weariness. Without diversion no joy, with diversion no sadness. And this forms the happiness of persons in high position, that they have a number of people to divert them, and that they have the power to keep themselves in this state.
wanted to love you. I’ve wanted to take all the hurt away, to hold you and protect you and make you laugh, and smile, and show you what love is. I’ve wanted to show you for so long that you are worthy of being loved, for exactly who you are. And I tried to deny that, I tried to convince myself…that I wasn’t good enough, that I would do nothing but hurt you. And I have. And I’m sorry. I was afraid. I was afraid of loving someone as delicate and beautiful and unique as you. I knew I only had one chance, and I was terrified I would make a mess of it and you’d only become >sadder, and more convinced you were unlovable. I was afraid of my own shortcomings, and because of that I hurt you.
And Daisy? I know you’re scared, but you are a brave, ballsy woman. You can handle anything. Remember that old John Wayne quote? Something along the lines of courage is being scared to death, but saddling up anyway.
There must be a strange revolution in the nature of man, before he can glory at being in a state to which it seems incredible that any should attain. Experience however has shown me a large number of such men, a surprising fact did we not know that the greater part of those who meddle with the matter are not as a fact what they declare themselves. They are people who have been told that the manners of good society consist in such daring. This they call shaking off the yoke, this they try to imitate. Yet it would not be difficult to convince them how much they deceive themselves in thus seeking esteem. Not so is it acquired, even among those men of the world who judge wisely, and who know that the only way of worldly success is to show ourselves honourable, faithful, of sound judgment, and capable of useful service to a friend; because by nature men love only what may prove useful to them. Now in what way does it advantage us to hear a man say he has at last shaken off the yoke, that he does not believe there is a God who watches his actions, that he considers himself the sole master of his conduct and accountable for it only to himself. Does he think that thus he has brought us to have henceforward confidence in him, and to look to him for comfort, counsel and succour in every need of life? Do they think to delight us when they declare that they hold our soul to be but a little wind or smoke, nay, when they tell us so in a tone of proud content? Is this a thing to assert gaily, and not rather to say sadly as the saddest thing in all the world?
God, through the voice of Nature, calls the mass of men to be happy; He calls a few among them to the grander task of being severely but serenely sad.
It has been my conviction ever since reading Rauschenbusch that any religion which professes to be concerned about the souls of men and is not concerned about the social and economic conditions that scar the soul, is a spiritually moribund religion only waiting for the day to be buried. [“Pilgrimage to Nonviolence,” excerpted from Stride Toward Freedom , 1958.] I had also learned that the inseparable twin of racial injustice was economic injustice. Although I came from a home of economic security and relative comfort, I could never get out of my mind the economic insecurity of many of my playmates and the tragic poverty of those living around me. During my late teens I worked two summers, against my father’s wishes–he never wanted my brother and me to work around white people because of the oppressive conditions–in a plant that hired both Negroes and whites. Here I saw economic injustice firsthand, and realized that the poor white was exploited just as much as the Negro. Through these early experiences I grew up deeply conscious of the varieties of injustice in our society. [ Ibid. ] Man is not made for the state; the state is made for man. To deprive man of freedom is to relegate him to the status of a thing, rather than elevate him to the status of a person. Man must never be treated as a means to the end of the state, but always as an end within himself. [ Ibid. ] T]ruth is found neither in Marxism nor in traditional capitalism. Each represents a partial truth. Historically capitalism failed to see the truth in collective enterprise, and Marxism failed to see the truth in individual enterprise. Nineteenth century capitalism failed to see that life is social and Marxism failed and still fails to see that life is individual and personal. The Kingdom of God is neither the thesis of individual enterprise nor the antithesis of collective enterprise, but a synthesis which reconciles the truths of both. [ Ibid. ] With all of its false assumptions and evil methods, communism grew as a protest against the hardships of the underprivileged. Communism in theory emphasized a classless society, and a concern for social justice, though the world knows from sad experience that in practice it created new classes and a new lexicon of injustice. [ Ibid. ] [C]apitalism is always in danger of inspiring men to be more concerned about making a living than making a life. We are prone to judge success by the index of our salaries or the size of our automobiles, rather than by the quality of our service and relationship to humanity-thus capitalism can lead to a practical materialism that is as pernicious as the materialism taught by communism. [ Ibid. ] Personalism’s insistence that only personality-finite and infinite-is ultimately real strengthened me in two convictions: it gave me metaphysical and philosophical grounding for the idea of a personal God, and it gave me a metaphysical basis for the dignity and worth of all human personality. [ Ibid. ] A sixth basic fact about nonviolent resistance is that it is based on the conviction that the universe is on the side of justice. Consequently, the believer in nonviolence has deep faith in the future. This faith is another reason why the nonviolent resister can accept suffering without retaliation. For he knows that in his struggle for justice he has cosmic companionship. It is true that there are devout believers in nonviolence who find it difficult to believe in a personal God. But even these persons believe in the existence of some creative force that works for universal wholeness. Whether we call it an unconscious process, an impersonal Brahman, or a Personal Being of matchless power and infinite love, there is a creative force in this universe that works to bring the disconnected aspects of reality into a harmonious whole. [ Ibid. ] [A]gape means recognition of the fact that all life is interrelated. All humanity is involved in a single process, and all men are brothers. To the degree that I harm my brother, no matter what he is doing to me, to that extent I am harming myself. [ Ibid. ]
I have the choice of being constantly active and happy or introspectively passive and sad. Or I can go mad by ricocheting in between.
You would think that the more a man knows and loves God, the deeper he gets into understanding His Word, and the further he progresses in personal holiness, the better he would be at being a watchful man, but that is sadly not the case.
I am as you see me. I am happy and able because I allow myself to be happy. I learned young that being active breeds more activity. That the gift of studying is knowledge. That seeing grants sight. That if you don't feel anger, you won't be angry. Sadness and frustration, even tragedy, are inevitable, but that doesn't mean that happiness isn't there for us, for all of us. My secret is that I choose to be the person that I want to be. That I don't believe in destiny or predetermination, but in choice, and that each of us chooses to be the person we are. Whatever you want to be you can be; whatever you want to do you can do; wherever you want to go you can go. The world, and the life ahead, is ours for the taking. The future is unwritten, and you can make it whatever you want it to be.
I am a ridiculous man. They call me a madman now. That would be a distinct rise in my social position were it not that they still regard me as being as ridiculous as ever. But that does not make me angry any more. They are all dear to me now even while they laugh at me — yes, even then they are for some reason particularly dear to me. I shouldn't have minded laughing with them — not at myself, of course, but because I love them — had I not felt so sad as I looked at them. I feel sad<b> because they do not know the truth, whereas I know it. Oh, how hard it is to be the only man to know the truth! But they won't understand that. No, they will not understand.
Only the liberation of the natural capacity for love in human beings can master their sadistic destructiveness.
There was sadness in being a man, but it was a proud thing too. And he showed what the pride of it was till you couldn't help feeling it. Yes, even in hell, if a man was a man, you'd know it. And he wasn't pleading for any one person any more, though his voice rang like an organ. He was telling the story and the failures and the endless journey of mankind. They got tricked and trapped and bamboozled, but it was a great journey. And no demon that was ever foaled could know the inwardness of it — it took a man to do that. … His voice could search the heart, and that was his gift and his strength. And to one, his voice was like the forest and its secrecy, and to another like the sea and the storms of the sea; and one heard the cry of his lost nation in it, and another saw a little harmless scene he hadn't remembered for years. But each saw something. And when Dan'l Webster finished he didn't know whether or not he'd saved Jabez Stone. But he knew he'd done a miracle. For the glitter was gone from the eyes of the judge and jury, and, for the moment, they were men again, and knew they were men.
The mirror sees the man as beautiful, the mirror loves the man; another mirror sees the man as frightful and hates him; and it is always the same
-- Marquis D. A. F. de Sade</p>
It might be worth reflecting that this group was originally created back in September of 1987 and has exchanged over 1200 messages. The original announcement for the group called for an all inclusive discussion ranging from the writings of Gibson and Vinge and movies like Bladerunner to real world things like Brands' description of the work being done at the MIT Media Lab. It was meant as a haven for people with vision of this scope. If you want to create a haven for people with narrower visions, feel free. But I feel sad for anyone who thinks that alt.cyberpunk is such a monstrous group that it is in dire need of being subdivided. Heaven help them if they ever start reading comp.arch or rec.arts.sf-lovers. -- Bob Webber
At the moment when Cosette emerged, bucket in hand, melancholy and overcome as she was, she could not refrain from lifting her eyes to that wonderful doll, towards the lady, as she called it. The poor child paused in amazement. She had not yet beheld that doll close to. The whole shop seemed a palace to her: the doll was not a doll; it was a vision. It was joy, splendor, riches, happiness, which appeared in a sort of chimerical halo to that unhappy little being so profoundly engulfed in gloomy and chilly misery. With the sad and innocent sagacity of childhood, Cosette measured the abyss which separated her from that doll. She said to herself that one must be a queen, or at least a princess, to have a "thing" like that. She gazed at that beautiful pink dress, that beautiful smooth hair, and she thought, "How happy that doll must be!" She could not take her eyes from that fantastic stall. The more she looked, the more dazzled she grew. She thought she was gazing at paradise. There were other dolls behind the large one, which seemed to her to be fairies and genii. The merchant, who was pacing back and forth in front of his shop, produced on her somewhat the effect of being the Eternal Father.
Business had taken Herbert on a journey to Marseilles. I was alone, and had a dull sense of being alone. Dispirited and anxious, long hoping that to-morrow or next week would clear my way, and long disappointed, I sadly missed the cheerful face and ready response of my friend.
"Simply, that having ascertained that the piece of ground on which I stand was to let, I made application for it, was readily accepted by the proprietor, and am now master of this fine crop of lucerne. Think of that, Valentine! There is nothing now to prevent my building myself a little hut on my plantation, and residing not twenty yards from you. Only imagine what happiness that would afford me. I can scarcely contain myself at the bare idea. Such felicity seems above all price--as a thing impossible and unattainable. But would you believe that I purchase all this delight, joy, and happiness, for which I would cheerfully have surrendered ten years of my life, at the small cost of 500 francs per annum, paid quarterly? Henceforth we have nothing to fear. I am on my own ground, and have an undoubted right to place a ladder against the wall, and to look over when I please, without having any apprehensions of being taken off by the police as a suspicious character. I may also enjoy the precious privilege of assuring you of my fond, faithful, and unalterable affection, whenever you visit your favorite bower, unless, indeed, it offends your pride to listen to professions of love from the lips of a poor workingman, clad in a blouse and cap." A faint cry of mingled pleasure and surprise escaped from the lips of Valentine, who almost instantly said, in a saddened tone, as though some envious cloud darkened the joy which illumined her heart, "Alas, no, Maximilian, this must not be, for many reasons. We should presume too much on our own strength, and, like others, perhaps, be led astray by our blind confidence in each other's prudence."
Even before he gave that order the thing he did not desire, and for which he gave the order only because he thought it was expected of him, was being done. And he fell back into that artificial realm of imaginary greatness, and again--as a horse walking a treadmill thinks it is doing something for itself--he submissively fulfilled the cruel, sad, gloomy, and inhuman role predestined for him.
"Being thus provided, I resolved to reside in this hovel until something should occur which might alter my determination. It was indeed a paradise compared to the bleak forest, my former residence, the rain-dropping branches, and dank earth. I ate my breakfast with pleasure and was about to remove a plank to procure myself a little water when I heard a step, and looking through a small chink, I beheld a young creature, with a pail on her head, passing before my hovel. The girl was young and of gentle demeanour, unlike what I have since found cottagers and farmhouse servants to be. Yet she was meanly dressed, a coarse blue petticoat and a linen jacket being her only garb; her fair hair was plaited but not adorned: she looked patient yet sad. I lost sight of her, and in about a quarter of an hour she returned bearing the pail, which was now partly filled with milk. As she walked along, seemingly incommoded by the burden, a young man met her, whose countenance expressed a deeper despondence. Uttering a few sounds with an air of melancholy, he took the pail from her head and bore it to the cottage himself. She followed, and they disappeared. Presently I saw the young man again, with some tools in his hand, cross the field behind the cottage; and the girl was also busied, sometimes in the house and sometimes in the yard.
"'My dearest friend, my counsellor, my comforter and guide--My joy in grief, my second bliss in joy,' came to my side. She moved like one of those bright beings pictured in the sunny walks of fancy's Eden by the romantic and young, a queen of beauty unadorned save by her own transcendent loveliness. So soft was her step, it failed to make even a sound, and but for the magical thrill imparted by her genial touch, as other unobtrusive beauties, she would have glided away unperceived--unsought. A strange sadness rested upon her features, like icy tears upon the robe of December, as she pointed to the contending elements without, and bade me contemplate the two beings presented."
They had hardly begun to play before the doctor's disheveled head suddenly appeared from behind Mary Hendrikhovna. He had been awake for some time, listening to what was being said, and evidently found nothing entertaining or amusing in what was going on. His face was sad and depressed. Without greeting the officers, he scratched himself and asked to be allowed to pass as they were blocking the way. As soon as he had left the room all the officers burst into loud laughter and Mary Hendrikhovna blushed till her eyes filled with tears and thereby became still more attractive to them. Returning from the yard, the doctor told his wife (who had ceased to smile so happily, and looked at him in alarm, awaiting her sentence) that the rain had ceased and they must go to sleep in their covered cart, or everything in it would be stolen.
Now he saw everything clearly. He understood that his neighbor Jondrette, in his distress, exercised the industry of speculating on the charity of benevolent persons, that he procured addresses, and that he wrote under feigned names to people whom he judged to be wealthy and compassionate, letters which his daughters delivered at their risk and peril, for this father had come to such a pass, that he risked his daughters; he was playing a game with fate, and he used them as the stake. Marius understood that probably, judging from their flight on the evening before, from their breathless condition, from their terror and from the words of slang which he had overheard, these unfortunate creatures were plying some inexplicably sad profession, and that the result of the whole was, in the midst of human society, as it is now constituted, two miserable beings who were neither girls nor women, a species of impure and innocent monsters produced by misery.
His brother the cure died about 1830, and almost immediately, as when the night is drawing on, the whole horizon grew dark for M. Mabeuf. A notary's failure deprived him of the sum of ten thousand francs, which was all that he possessed in his brother's right and his own. The Revolution of July brought a crisis to publishing. In a period of embarrassment, the first thing which does not sell is a Flora. The Flora of the Environs of Cauteretz stopped short. Weeks passed by without a single purchaser. Sometimes M. Mabeuf started at the sound of the bell. "Monsieur," said Mother Plutarque sadly, "it is the water-carrier." In short, one day, M. Mabeuf quitted the Rue Mesieres, abdicated the functions of warden, gave up Saint-Sulpice, sold not a part of his books, but of his prints,--that to which he was the least attached,--and installed himself in a little house on the Rue Montparnasse, where, however, he remained but one quarter for two reasons: in the first place, the ground floor and the garden cost three hundred francs, and he dared not spend more than two hundred francs on his rent; in the second, being near Faton's shooting-gallery, he could hear the pistol-shots; which was intolerable to him.
But these two harpoons, each by its own cord, are both connected with the line; the object being this: to dart them both, if possible, one instantly after the other into the same whale; so that if, in the coming drag, one should draw out, the other may still retain a hold. It is a doubling of the chances. But it very often happens that owing to the instantaneous, violent, convulsive running of the whale upon receiving the first iron, it becomes impossible for the harpooneer, however lightning-like in his movements, to pitch the second iron into him. Nevertheless, as the second iron is already connected with the line, and the line is running, hence that weapon must, at all events, be anticipatingly tossed out of the boat, somehow and somewhere; else the most terrible jeopardy would involve all hands. Tumbled into the water, it accordingly is in such cases; the spare coils of box line (mentioned in a preceding chapter) making this feat, in most instances, prudently practicable. But this critical act is not always unattended with the saddest and most fatal casualties.