Every man of sound brain whom you meet knows something worth knowing better than yourself.
He was gone, and I did not have time to tell him what I had just now realized: that I forgave him, and that she forgave us, and that we had to forgive to survive in the labyrinth. There were so many of us who would have to live with things done and things left undone that day. Things that did not go right, things that seemed okay at the time because we could not see the future. If only we could see the endless string of consequences that result from our smallest actions. But we can’t know better until knowing better is useless. And as I walked back to give Takumi’s note to the Colonel, I saw that I would never know. I would never know her well enough to know her thoughts in those last minutes, would never know if she left us on purpose. But the not-knowing would not keep me from caring, and I would always love Alaska Young, my crooked neighbor, with all my crooked heart.
Scrooge was better than his word. … He became as good a friend, as good a master, and as good a man, as the good old city knew, or any other good old city, town, or borough, in the good old world. Some people laughed to see the alteration in him, but he let them laugh, and little heeded them; for he was wise enough to know that nothing ever happened on this globe, for good, at which some people did not have their fill of laughter in the outset; and knowing that such as these would be blind anyway, he thought it quite as well that they should wrinkle up their eyes in grins, as have the malady in less attractive forms. His own heart laughed: and that was quite enough for him. He had no further intercourse with Spirits, but lived upon the Total Abstinence Principle, ever afterwards; and it was always said of him, that he knew how to keep Christmas well, if any man alive possessed the knowledge. May that be truly said of us, and all of us! And so, as Tiny Tim observed, God Bless Us, Every One!
~Luxury.~--Whenever vanity and gayety, a love of pomp and dress, furniture, equipage, buildings, great company, expensive diversions, and elegant entertainments get the better of the principles and judgments of men and women, there is no knowing where they will stop, nor into what evils, natural, moral, or political, they will lead us.--_John Adams._
What could hell have to offer me that could compete with this? Maybe God was just expedient that way, getting in some of my licks while I still lived. Or maybe I’d already died, and I would be stuck in this hell for eternity. That was the scariest thought of all. The only thing that made this bearable was knowing that one day I would be free of it. Even hell had to be better than this.
What are men better than sheep or goats, that nourish a blind life within the brain, if, knowing God, they lift not hands of prayer both for themselves and those who call them friends!--_Tennyson._
I passed a long time in the study of the abstract sciences, and was much discouraged at finding how few were my fellow-students. When I began the study of man I saw that these abstract sciences were not fit for him, and that I was wandering more from my true state in investigating them, than others in ignoring them. I forgave their scanty knowledge. But I thought at least to find many fellow-students in the study of man, and that this was the real study which befits us. I was deceived, for there are still fewer than those who study mathematics. It is only for want of knowing how to pursue this study that we seek others. But is it not that even here is not the knowledge that man should have, and that it is better for him to be ignorant of himself in order to be happy?
Oh, Death was never enemy of ours! We laughed at him, we leagued with him, old chum. No soldier's paid to kick against His powers. We laughed, — knowing that better men would come, And greater wars: when each proud fighter brags He wars on Death, for lives; not men, for flags.
We cannot know, we cannot name the Divine, nor can we understand its ways as manifested in nature and human life. We ask why there should be suffering and sin, we cannot answer the question. All we can say is, it is willed to be so. Some help our human understanding may find, however, by simply imagining what would have been our life if the power of evil had not been given us. It seems to me that in that case we, human beings as we are, should never have had a conception of what is meant by good: we should have been like the birds in the air, happier, it may be, but better, no. Or if suffering had always been reserved for the bad, we should all have become the most cunning angels. Often when I am met by a difficulty which seems insoluble, I try that experiment, and say, Let us see what would happen if it were otherwise. Still, I confess there is some suffering on earth which goes beyond all understanding, which even the truest Christian love and charity seems unable to remove or mitigate. It can teach us one thing only, that we are blind, and that in the darkness of the night we lose our faith in a Dawn which will drive away darkness, fear, and despair. Much, no doubt, could be done even by what is now called Communism, but what in earlier days was called Christianity. And then one wonders whether the world can ever again become truly Christian. I dare not call myself a Christian. I have hardly met the men in all my life who deserved that name. Again, I say, let us do our best, knowing all the time that our best is a mere nothing.
All this (in the daily press) does not concern one in the least; one is neither the wiser nor the better for knowing what the day brings forth.
The best way of knowing God is to love many things. Love this friend, this person, this thing, whatever you like, and you will be on the right road to understanding Him better, that is what I keep telling myself. But you must love with a sublime, genuine, profound sympathy, with devotion, with intelligence, and you must try all the time to understand Him more, better and yet more.
What are men better than sheep or goats, / That nourish a blind life within the brain, / If, knowing God, they lift not hands of prayer / Both for themselves and those who call them friend?
When I see the blindness and the misery of man, when I survey the whole dumb Universe, and man without light, left to himself, and lost, as it were, in this corner of the Universe, not knowing who has placed him here, what he has come to do, what will become of him when he dies, and incapable of any knowledge whatever, I fall into terror like that of a man who, having been carried in his sleep to an island desert and terrible, should awake ignorant of his whereabouts and with no means of escape; and thereupon I wonder how those in so miserable a state do not fall into despair. I see other persons around me, of like nature, I ask them if they are better informed than I am, and they say they are not; and thereupon these miserable wanderers, having looked around them, and seen some objects pleasing to them, have given and attached themselves to these. As for me, I cannot attach myself to them, and considering how strongly appearances show that there is something else than what is visible to me, I have sought to discover whether this God have not left some impress of himself.
There are two kinds of people in this world, my grandmother used to say: the Have’s and the Have-not’s, and she stuck to the Have’s. And today, Senor Don Quixote, people are more interested in having than in knowing. An ass covered with gold makes a better impression than a horse with a packsaddle. [ El Ingenioso Hidalgo Don Quixote de la Mancha , Part Two, Chapter XX.]
Colbert, an agent of Le Tellier, the honest steward of Mazarin's dishonest fortunes, had a future opened to him by the fall of Fouquet (1661). Harsh and rough, he compelled admiration for his delight in work, his aptitude in disentangling affairs, his desire of continually augmenting the wealth of the state, and his regard for the public welfare without forgetting his own. Born in a draper's shop, this great administrator always preserved its narrow horizon, its short-sighted imagination, its taste for detail, and the conceit of the parvenu; while with his insinuating ways, and knowing better than Fouquet how to keep his distance, he made himself indispensable by his _savoir-faire_ and his readiness for every emergency. He gradually got everything into his control: finance, industry, commerce, the fine arts, the navy and colonies, the administration, even the fortifications, and--through his uncle Pussort--the law, with all the profits attaching to its offices. Entry: A
Till then we shall be content to admit openly, what you (religionists) whisper under your breath or hide in technical jargon, that the ancient secret is a secret still; that man knows nothing of the Infinite and Absolute; and that, knowing nothing, he had better not be dogmatic about his ignorance. And, meanwhile, we will endeavour to be as charitable as possible, and whilst you trumpet forth officially your contempt for our skepticism, we will at least try to believe that you are imposed upon by your own bluster. -- Leslie Stephen, "An agnostic's Apology", Fortnightly Review, 1876
Picking up the pieces of my sweet shattered dream, I wonder how the old folks are tonight, Her name was Ann, and I'll be damned if I recall her face, She left me not knowing what to do. Carefree Highway, let me slip away on you, Carefree Highway, you seen better days, The morning after blues, from my head down to my shoes, Carefree Highway, let me slip away, slip away, on you... Turning back the pages to the times I love best, I wonder if she'll ever do the same, Now the thing that I call livin' is just bein' satisfied, With knowing I got noone left to blame. Carefree Highway, I got to see you, my old flame... Searching through the fragments of my dream shattered sleep, I wonder if the years have closed her mind, I guess it must be wanderlust or tryin' to get free, From the good old faithful feelin' we once knew. -- Gordon Lightfoot, "Carefree Highway"
... whether it is better to spend a life not knowing what you want or to spend a life knowing exactly what you want and that you will never have it. -- Richard Shelton
The old prince dressed leisurely in his study, frowning and considering what he was to do. The coming of these visitors annoyed him. "What are Prince Vasili and that son of his to me? Prince Vasili is a shallow braggart and his son, no doubt, is a fine specimen," he grumbled to himself. What angered him was that the coming of these visitors revived in his mind an unsettled question he always tried to stifle, one about which he always deceived himself. The question was whether he could ever bring himself to part from his daughter and give her to a husband. The prince never directly asked himself that question, knowing beforehand that he would have to answer it justly, and justice clashed not only with his feelings but with the very possibility of life. Life without Princess Mary, little as he seemed to value her, was unthinkable to him. "And why should she marry?" he thought. "To be unhappy for certain. There's Lise, married to Andrew--a better husband one would think could hardly be found nowadays--but is she contented with her lot? And who would marry Marie for love? Plain and awkward! They'll take her for her connections and wealth. Are there no women living unmarried, and even the happier for it?" So thought Prince Bolkonski while dressing, and yet the question he was always putting off demanded an immediate answer. Prince Vasili had brought his son with the evident intention of proposing, and today or tomorrow he would probably ask for an answer. His birth and position in society were not bad. "Well, I've nothing against it," the prince said to himself, "but he must be worthy of her. And that is what we shall see."
10:34. For you both had compassion on them that were in bands and took with joy the being stripped of your own goods, knowing that you have a better and a lasting substance.
"If you won't answer, I'll tell you..." Helene went on. "You believe everything you're told. You were told..." Helene laughed, "that Dolokhov was my lover," she said in French with her coarse plainness of speech, uttering the word amant as casually as any other word, "and you believed it! Well, what have you proved? What does this duel prove? That you're a fool, que vous etes un sot, but everybody knew that. What will be the result? That I shall be the laughingstock of all Moscow, that everyone will say that you, drunk and not knowing what you were about, challenged a man you are jealous of without cause." Helene raised her voice and became more and more excited, "A man who's a better man than you in every way..."
2:32. And the Lord shall return his blood upon his own head; because he murdered two men, just and better than himself: and slew them with the sword, my father, David, not knowing it; Abner, the son of Ner, general of the army of Israel, and Amasa, the son of Jether general of the army of Juda;
If Gregor had only been able to speak to his sister and thank her for all that she had to do for him it would have been easier for him to bear it; but as it was it caused him pain. His sister, naturally, tried as far as possible to pretend there was nothing burdensome about it, and the longer it went on, of course, the better she was able to do so, but as time went by Gregor was also able to see through it all so much better. It had even become very unpleasant for him, now, whenever she entered the room. No sooner had she come in than she would quickly close the door as a precaution so that no-one would have to suffer the view into Gregor's room, then she would go straight to the window and pull it hurriedly open almost as if she were suffocating. Even if it was cold, she would stay at the window breathing deeply for a little while. She would alarm Gregor twice a day with this running about and noise making; he would stay under the couch shivering the whole while, knowing full well that she would certainly have liked to spare him this ordeal, but it was impossible for her to be in the same room with him with the windows closed.
The first question of course was, how to get dry again: they had a consultation about this, and after a few minutes it seemed quite natural to Alice to find herself talking familiarly with them, as if she had known them all her life. Indeed, she had quite a long argument with the Lory, who at last turned sulky, and would only say, 'I am older than you, and must know >better'; and this Alice would not allow without knowing how old it was, and, as the Lory positively refused to tell its age, there was no more to be said.
"Just so. But hesitation, suspense, conflict between belief and disbelief--is sometimes such torture to a conscientious man, such as you are, that it's better to hang oneself at once. Knowing that you are inclined to believe in me, I administered some disbelief by telling you that anecdote. I lead you to belief and disbelief by turns, and I have my motive in it. It's the new method. As soon as you disbelieve in me completely, you'll begin assuring me to my face that I am not a dream but a reality. I know you. Then I shall have attained my object, which is an honorable one. I shall sow in you only a tiny grain of faith and it will grow into an oak-tree--and such an oak-tree that, sitting on it, you will long to enter the ranks of 'the hermits in the wilderness and the saintly women,' for that is what you are secretly longing for. You'll dine on locusts, you'll wander into the wilderness to save your soul!"
18:6. For that night was known before by our fathers, that assuredly knowing what oaths they had trusted to, they might be of better courage.
"No, no, Lizabetha Prokofievna, take no notice of me. I am not going to have a fit. I will go away directly; but I know I am afflicted. I was twenty-four years an invalid, you see--the first twenty-four years of my life--so take all I do and say as the sayings and actions of an invalid. I'm going away directly, I really am--don't be afraid. I am not blushing, for I don't think I need blush about it, need I? But I see that I am out of place in society--society is better without me. It's not vanity, I assure you. I have thought over it all these last three days, and I have made up my mind that I ought to unbosom myself candidly before you at the first opportunity. There are certain things, certain great ideas, which I must not so much as approach, as Prince S. has just reminded me, or I shall make you all laugh. I have no sense of proportion, I know; my words and gestures do not express my ideas--they are a humiliation and abasement of the ideas, and therefore, I have no right--and I am too sensitive. Still, I believe I am beloved in this household, and esteemed far more than I deserve. But I can't help knowing that after twenty-four years of illness there must be some trace left, so that it is impossible for people to refrain from laughing at me sometimes; don't you think so?"
Among the best ordered and governed kingdoms of our times is France, and in it are found many good institutions on which depend the liberty and security of the king; of these the first is the parliament and its authority, because he who founded the kingdom, knowing the ambition of the nobility and their boldness, considered that a bit to their mouths would be necessary to hold them in; and, on the other side, knowing the hatred of the people, founded in fear, against the nobles, he wished to protect them, yet he was not anxious for this to be the particular care of the king; therefore, to take away the reproach which he would be liable to from the nobles for favouring the people, and from the people for favouring the nobles, he set up an arbiter, who should be one who could beat down the great and favour the lesser without reproach to the king. Neither could you have a better or a more prudent arrangement, or a greater source of security to the king and kingdom. From this one can draw another important conclusion, that princes ought to leave affairs of reproach to the management of others, and keep those of grace in their own hands. And further, I consider that a prince ought to cherish the nobles, but not so as to make himself hated by the people.
All these things I saw without then knowing that I saw them, for I was in an agony of apprehension. But beginning to perceive that the handcuffs were not for me, and that the military had so far got the better of the pie as to put it in the background, I collected a little more of my scattered wits.
"Perhaps it would have been better," replied her sister. "But to expose the former faults of any person without knowing what their present feelings were, seemed unjustifiable. We acted with the best intentions."
"Sometimes that's better than knowing where they are," said Gavroche, who was a thinker.
"Oh! if that is all, I have a very poor opinion of young men who live in Derbyshire; and their intimate friends who live in Hertfordshire are not much better. I am sick of them all. Thank Heaven! I am going to-morrow where I shall find a man who has not one agreeable quality, who has neither manner nor sense to recommend him. Stupid men are the only ones worth knowing, after all."
The silvery mist was touched with the first rays of the moonlight, and the same rays touched the tears that dropped from her eyes. Not knowing that I saw them, and setting herself to get the better of them, she said quietly,--
"When I said that he improved on acquaintance, I did not mean that his mind or his manners were in a state of improvement, but that, from knowing him better, his disposition was better understood."
1. _Rule of Relevancy._--The so-called rule of relevancy is sometimes stated by text-writers in the form in which it was laid down by Baron Parke in 1837 (_Wright_ v. _Doe and Tatham_, 7 A. and E. 384), when he described "one great principle" in the law of evidence as being that "all facts which are relevant to the issue may be proved." Stated in different forms, the rule has been made by FitzJames Stephen the central point of his theory of evidence. But relevancy, in the proper and natural sense, as we have said, is a matter not of law, but of logic. If Baron Parke's dictum relates to relevancy in its natural sense it is not true; if it relates to relevancy in a narrow and artificial sense, as equivalent to admissible, it is tautological. Such practical importance as the rule of relevancy possesses consists, not in what it includes, but in what it excludes, and for that reason it seems better to state the rule in a negative or exclusive form. But whether the rule is stated in a positive or in a negative form its vagueness is apparent. No precise line can be drawn between "relevant" and "irrelevant" facts. The two classes shade into each other by imperceptible degrees. The broad truth is that the courts have excluded from consideration certain matters which have some bearing on the question to be decided, and which, in that sense, are relevant, and that they have done so on grounds of policy and convenience. Among the matters so excluded are matters which are likely to mislead the jury, or to complicate the case unnecessarily, or which are of slight, remote, or merely conjectural importance. Instances of the classes of matters so excluded can be given, but it seems difficult to refer their exclusion to any more general principle than this. Rules as to evidence of character and conduct appear to fall under this principle. Evidence is not admissible to show that the person who is alleged to have done a thing was of a disposition or character which makes it probable that he would or would not have done it. This rule excludes the biographical accounts of the prisoner which are so familiar in French trials, and is an important principle in English trials. It is subject to three exceptions: first, that evidence of good character is admissible in favour of the prisoner in all criminal cases; secondly, that a prisoner indicted for rape is entitled to call evidence as to the immoral character of the prosecutrix; and thirdly, that a witness may be called to say that he would not believe a previous witness on his oath. The exception allowing the good character of a prisoner to influence the verdict, as distinguished from the sentence, is more humane than logical, and seems to have been at first admitted in capital cases only. The exception in rape cases does not allow evidence to be given of specific acts of immorality with persons other than the prisoner, doubtless on the ground that such evidence would affect the reputations of third parties. Where the character of a person is expressly in issue, as in actions of libel and slander, the rule of exclusion, as stated above, does not apply. Nor does it prevent evidence of bad character from being given in mitigation of damages, where the amount of damages virtually depends on character, as in cases of defamation and seduction. As to conduct there is a similar general rule, that evidence of the conduct of a person on other occasions is not to be used merely for the purpose of showing the likelihood of his having acted in a similar way on a particular occasion. Thus, on a charge of murder, the prosecutor cannot give evidence of the prisoner's conduct to other persons for the purpose of proving a bloodthirsty and murderous disposition. And in a civil case a defendant was not allowed to show that the plaintiff had sold goods on particular terms to other persons for the purpose of proving that he had sold similar goods on the same terms to the defendant. But this general rule must be carefully construed. Where several offences are so connected with each other as to form parts of an entire transaction, evidence of one is admissible as proof of another. Thus, where a prisoner is charged with stealing particular goods from a particular place, evidence may be given that other goods, taken from the same place at the same time, were found in his possession. And where it is proved or admitted that a person did a particular act, and the question is as to his state of mind, that is to say, whether he did the act knowingly, intentionally, fraudulently, or the like, evidence may be given of the commission by him of similar acts on other occasions for the purpose of proving his state of mind on the occasion. This principle is most commonly applied in charges for uttering false documents or base coin, and not uncommonly in charges for false pretences, embezzlement or murder. In proceedings for the receipt or possession of stolen property, the legislature has expressly authorized evidence to be given of the possession by the prisoner of other stolen property, or of his previous conviction of an offence involving fraud or dishonesty (Prevention of Crimes Act 1871). Again, where there is a question whether a person committed an offence, evidence may be given of any fact supplying a motive or constituting preparation for the offence, of any subsequent conduct of the person accused, which is apparently influenced by the commission of the offence, and of any act done by him, or by his authority, in consequence of the offence. Thus, evidence may be given that, after the commission of the alleged offence, the prisoner absconded, or was in possession of the property, or the proceeds of the property, acquired by the offence, or that he attempted to conceal things which were or might have been used in committing the offence, or as to the manner in which he conducted himself when statements were made in his presence and hearing. Statements made to or in the presence of a person charged with an offence are admitted as evidence, not of the facts stated, but of the conduct or demeanour of the person to whom or in whose presence they are made, or of the general character of the transaction of which they form part (under the _res gestae_ rule mentioned below). Entry: 1