Grievous Quotes (displaying: 1 - 30 of 33 quotes )
The finger of the atheists' own divinity, Reason, wrote on the wall the appalling judgments that there is no God; that the universe is only matter in spontaneous motion; and, most grievous word of all, that what men call their souls die with the death of the body, as music dies when the strings are broken.
Lucy was suffering from the most grievous wrong which this world has yet discovered: diplomatic advantage had been taken of her sincerity, of her craving for sympathy and love. Such a wrong is not easily forgotten. Never again did she expose herself without due consideration and precaution against rebuff. And such a wrong may react disastrously upon the soul.
Surprised by joy- impatient as the Wind I turned to share the transport-- Oh! with whom But thee, deep buried in the silent tomb, That spot which no vicissitude can find? Love, faithful love, recalled thee to my mind-- But how could I forget thee? Through what power, Even for the least division of an hour, Have I been so beguiled as to be blind To my most grievous loss? -- That thought's return Was the worst pang that sorrow ever bore, Save one, one only, when I stood forlorn, Knowing my heart's best treasure was no more; That neither present time, nor years unborn Could to my sight that heavenly face restore.
...workplace dynamics are no less complicated or unexpectedly intense than family relations, with only the added difficulty that whereas families are at least well-recognised and sanctioned loci for hysteria reminiscent of scenes from Medea, office life typically proceeds behind a mask of shallow cheerfulness, leaving workers grievously unprepared to handle the fury and sadness continually aroused by their colleagues.
Nora: It's true Torvald. When I lived at home with Papa, he used to tell me his opinion about everything, and so I had the same opinion. If I thought differently, I had to hide it from him, or he wouldn't have liked it. He called me his little doll, and he used to play with me just as I played with my dolls. Then I came to live in your house -Helmer: That's no way to talk about our marriage! Nora [undisturbed]: I mean when I passed out of Papa's hands into yours. You arranged everything to suit your own tastes, and so I came to have the same tastes as yours.. or I pretended to. I'm not quite sure which.. perhaps it was a bit of both -- sometimes one and sometimes the other. Now that I come to look at it, I've lived here like a pauper -- simply from hand to mouth. I've lived by performing tricks for you, Torvald. That was how you wanted it. You and Papa have committed a grievous sin against me: it's your fault that I've made nothing of my life.
..and certain that life consisted of a few simple signals and decisions; that death took root at the moment of birth and man’s only recourse thereafter was to water and tend it; that propagation was a fiction; consequently, society was a fiction too; that fathers and teachers, by virtue of being fathers and teachers, were guilty of a grievous sin.
Sport, as I have discovered, fosters international hostility and leads the audience, no doubt from boredom, to assault and do grievous bodily harm while watching it. The fact that audiences at the National Theatre rarely break bottles over one another's heads, and that Opera fans seldom knee one another in the groin during the long intervals at Covent Garden, convinces me that theatre is safer than sport.
Men achieve cheerfulness by moderation in pleasure and by proportion in their life excess and deficiency are apt to fluctuate and cause great changes in the soul. And souls which change over great intervals are neither stable nor cheerful. So one should set one's mind on what is possible and be content with what one has taking little account of those who are admired and envied and not dwelling on them in thought but one should consider the lives of those who are in distress thinking of their grievous sufferings so that what one has and possesses will seem great and enviable and one will cease to suffer in one's soul through the desire for more.
you know when i was a little kid in oregon i didn't feel that i was and american at all, with all that suburban ideal and sex repression and general dreary newspaper gray censorship of all our real human values but and when i discovered buddhism and all i suddenly felt that i had lived in a previous lifetime innumerable ages ago and now because of the faults and sins in that lifetime i was being degraded to a more grievous domain of existence and my karma was to be born in america where nobody has any fun or believes in anything, especially freedom.
I have nothing to offer but blood, toil, tears and sweat. We have before us an ordeal of the most grievous kind. We have before us many, many long months of struggle and of suffering. You ask, what is our policy? I can say: It is to wage war, by sea, land and air, with all our might and with all the strength that God can give us; to wage war against a monstrous tyranny, never surpassed in the dark, lamentable catalogue of human crime. That is our policy. You ask, what is our aim? I can answer in one word: It is victory, victory at all costs, victory in spite of all terror, victory, however long and hard the road may be; In “Blood, Toil, Tears, and Sweat,” his first speech as Prime Minister to the House of Commons May 13, 1940 quoted by Jeffrey R. Holland in “However Long and Hard the Road” BYU Devotional 18 Jan 1983
Mr F.'s Aunt, who had eaten her pie with great solemnity, and who had been elaborating some grievous scheme of injury in her mind since her first assumption of that public position on the Marshal's steps, took the present opportunity of addressing the following Sibyllic apostrophe to the relict of her late nephew.'Bring him for'ard, and I'll chuck him out o' winder!'Flora tried in vain to soothe the excellent woman by explaining that they were going home to dinner. Mr F.'s Aunt persisted in replying, 'Bring him for'ard and I'll chuck him out o' winder!' Having reiterated this demand an immense number of times, with a sustained glare of defiance at Little Dorrit, Mr F.'s Aunt folded her arms, and sat down in the corner of the pie-shop parlour; steadfastly refusing to budge until such time as 'he' should have been 'brought for'ard,' and the chucking portion of his destiny accomplished.
That Hitchens represents a grievous loss to the left is beyond doubt. He is a superb writer, superior in wit and elegance to his hero George Orwell, and an unstanchably eloquent speaker. He has an insatiable curiosity about the modern world and an encyclopaedic knowledge of it, as well as an unflagging fascination with himself. Through getting to know all the right people, an instinct as inbuilt as his pancreas, he could tell you without missing a beat whom best to consult in Rabat about education policy in the Atlas Mountains. The same instinct leads to chummy lunches with Bill Deedes and Peregrine Worsthorne. In his younger days, he was not averse to dining with repulsive fat cats while giving them a piece of his political mind. Nowadays, one imagines, he just dines with repulsive fat cats.
On the Gulf side of these islands you may observe that the trees—where there are any trees—all bend away from the sea; and, even of bright, hot days when the wind sleeps, there is something grotesquely pathetic in their look of agonized terror. A group of oaks . . . I remember as especially suggestive: five stooping silhouettes in line against the horizon, like fleeing women with streaming garments and wind-blown hair,—bowing grievously and thrusting out arms desperately northward as to save themselves from falling. And they are being pursued indeed;—for the sea is devouring the land.
To-morrow would bring its own trial with it; so would the next day, and so would the next; each its own trial, and yet the very same that was now so unutterably grievous to be borne. The days of the far-off future would toil onward, still with the same burden for her to take up, and bear along with her, but never to fling down; for the accumulating days, and added years, would pile up their misery upon the heap of shame.
Reader: Will you not admit that you are arguing against yourself? You know that what the English obtained in their own country they obtained by using brute force. I know you have argued that what they have obtained is useless, but that does not affect my argument. They wanted useless things and they got them. My point is that their desire was fulfilled. What does it matter what means they adopted? Why should we not obtain our goal, which is good, by any means whatsoever, even by using violence? Shall I think of the means when I have to deal with a thief in the house? My duty is to drive him out anyhow. You seem to admit that we have received nothing, and that we shall receive nothing by petitioning. Why, then, may we do not so by using brute force? And, to retain what we may receive we shall keep up the fear by using the same force to the extent that it may be necessary. You will not find fault with a continuance of force to prevent a child from thrusting its foot into fire. Somehow or other we have to gain our end. Editor: Your reasoning is plausible. It has deluded many. I have used similar arguments before now. But I think I know better now, and I shall endeavour to undeceive you. Let us first take the argument that we are justified in gaining our end by using brute force because the English gained theirs by using similar means. It is perfectly true that they used brute force and that it is possible for us to do likewise, but by using similar means we can get only the same thing that they got. You will admit that we do not want that. Your belief that there is no connection between the means and the end is a great mistake. Through that mistake even men who have been considered religious have committed grievous crimes. Your reasoning is the same as saying that we can get a rose through planting a noxious weed. If I want to cross the ocean, I can do so only by means of a vessel; if I were to use a cart for that purpose, both the cart and I would soon find the bottom. "As is the God, so is the votary", is a maxim worth considering. Its meaning has been distorted and men have gone astray. The means may be likened to a seed, the end to a tree; and there is just the same inviolable connection between the means and the end as there is between the seed and the tree. I am not likely to obtain the result flowing from the worship of God by laying myself prostrate before Satan. If, therefore, anyone were to say : "I want to worship God; it does not matter that I do so by means of Satan," it would be set down as ignorant folly. We reap exactly as we sow. The English in 1833 obtained greater voting power by violence. Did they by using brute force better appreciate their duty? They wanted the right of voting, which they obtained by using physical force. But real rights are a result of performance of duty; these rights they have not obtained. We, therefore, have before us in English the force of everybody wanting and insisting on his rights, nobody thinking of his duty. And, where everybody wants rights, who shall give them to whom? I do not wish to imply that they do no duties. They don't perform the duties corresponding to those rights; and as they do not perform that particular duty, namely, acquire fitness, their rights have proved a burden to them. In other words, what they have obtained is an exact result of the means they adapted. They used the means corresponding to the end. If I want to deprive you of your watch, I shall certainly have to fight for it; if I want to buy your watch, I shall have to pay you for it; and if I want a gift, I shall have to plead for it; and, according to the means I employ, the watch is stolen property, my own property, or a donation. Thus we see three different results from three different means. Will you still say that means do not matter?
A friend said, "Ah, I get it. All of my life I have gone into every next event asking, in effect, What's in it for me? Now I see that what I must do is go into every event asking, What can I do for them?" And my friend had grievously missed the point. The great discovery is that we have nothing to give at all to anyone, anywhere.
And they will pause just for an instant, and give a sigh to me, and think, "Poor girl!" believing they do great justice to my memory by this. But they will never, never realize that it was my single opportunity of existence, as well as of doing my duty, which they are regarding; they will not feel that what to them is but a thought, easily held in those two words of pity, "Poor girl!" was a whole life to me, as full of hours, minutes, and peculiar minutes, of hopes and dreads, smiles, whisperings, tears, as theirs: that it was my world, what is to them their world, and that in that life of mine, however much I cared for them, only as the thought I seem to them to be. Nobody can enter into another's nature truly, that's what is so grievous.
You must therefore zealously guard in his mind the curious assumption 'My time is my own'. Let him have the feeling that he starts each day as the lawful possessor of twenty-four hours. Let him feel as a grievous tax that portion of this property which he has to make over to him employers, and as a generous donation that further portion which h allows to religious duties. But what he must never be permitted to doubt is that the total from which these deductions have been made was, in some mysterious sense, his own personal birthright.
Beware of turning into the enemy you most fear. All it takes is to lash out violently at someone who has done you some grievous harm, proclaiming that only your pain matters in this world. More than against that person's body, you will then, at that moment, be committing a crime against your own imagination.