Hope

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

Page 2 of 216 · 20 per page

• From Anna Karenina (1877)

  His mother and sister-in-law greeted him as usual: they asked him about his stay abroad, and talked of their common acquaintances, but did not let drop a single word in allusion to his connection with Anna. His brother came the next morning to see Vronsky, and of his own accord asked him about her, and Alexey Vronsky told him directly that he looked upon his connection with Madame Karenin as marriage; that he hoped to arrange a divorce, and then to marry her, and until then he considered her as much a wife as any other wife, and he begged him to tell their mother and his wife so. 'If the world disapproves, I don't care,' said Vronsky; 'but if my relations want to be on terms of relationship with me, they will have to be on the same terms with my wife.' The elder brother, who had always a respect for his younger brother's judgment, could not well tell whether he was right or not till the world had decided the question; for his part he had nothing against it, and with Alexey he went up to see Anna. Before his brother, as before every one, Vronsky addressed Anna with a certain formality, treating her as he might a very intimate friend, but it was understood that his brother knew their real relations, and they talked about Anna's going to Vronsky's estate. In spite of all his social experience Vronsky was, in consequence of the new position in which he was placed, labouring under a strange misapprehension. One would have thought he must have understood that society was closed for him and Anna; but now some vague ideas had sprung up in his brain that this was only the case in old-fashioned days, and that now with the rapidity of modern progress (he had unconsciously become by now a partisan of every sort of progress) the views of society had changed, and that the question whether they would be received in society was not a foregone conclusion. 'Of course,' he thought, 'she would not be received at court, but intimate friends can and must look at it in the proper light.' One may sit for several hours at a stretch with one's legs crossed in the same position, if one knows that there's nothing to prevent one's changing one's position; but if a man knows that he must remain sitting so with crossed legs, then cramps come on, the legs begin to twitch and to strain towards the spot to which one would like to draw them. This was what Vronsky was experiencing in regard to the world. Though at the bottom of his heart he knew that the world was shut on them, he put it to the test whether the world had not changed by now and would not receive them. But he very quickly perceived that though the world was open for him personally, it was closed for Anna.

• From Anna Karenina (1877)

  He only thought of that when the coachman had driven quite up to him and shouted to him. 'The mistress sent me. Your brother has come, and some gentleman with him.' Levin got into the trap and took the reins. As though just roused out of sleep, for a long while Levin could not collect his faculties. He stared at the sleek horse, flecked with lather between his haunches and on his neck, where the harness rubbed, stared at Ivan the coachman sitting beside him, and remembered that he was expecting his brother, thought that his. wife was most likely uneasy at his long absence, and tried to guess who was the visitor who had come with his brother. And his brother and his wife and the unknown guest seemed to him now quite different from before. He fancied that now his relations with all men. would be different. 'With my brother there will none of that aloofness there always used to be between us, there will no disputes; with Kitty there shall never be quarrels; with the visitor, whoever he may be, I will be friendly and nice; with the servants, with Ivan, it will all be different.' Pulling the stiff rein and holding in the good horse that snorted with impatience and seemed begging to be let go, Levin looked round at Ivan sitting beside him, not knowing what to do with his unoccupied hand, continually pressing down his shirt as it puffed out, and he tried to find something to start a conversation about with him. He would have said that Ivan had pulled the saddle-girth up too high, but that was like blame, and he longed for friendly, warm talk. Nothing else occurred to him. 'Your honour must keep to the right and mind that stump,' said the coachman, pulling the rein Levin held. 'Please don't touch and don't teach me!' said Levin, angered by this interference. Now, as always, interference made him angry, and he felt sorrowfully at once how mistaken had been his supposition that his spiritual condition could immediately change him in contact with reality. He was not a quarter of a mile from home when he saw Grisha and Tanya running to meet him. 'Uncle Kostya! mamma's coming, and grandfather, and Sergey Ivanovitch, and someone else,' they said, clambering up into the trap. 'Who is he?' 'An awfully terrible person! And he does like this with his arms,' said Tanya, getting up in the trap and mimicking Katavasov.

• From Anna Karenina (1877)

  I want peace of mind and trust, and I will take the blame on myself. Yes, now when he comes in, I will tell him I was wrong, though I was not wrong, and we will go away tomorrow.' And to escape thinking any more, and being overcome by irritability, she rang, and ordered the boxes to be brought up for packing their things for the country. At ten o'clock Vronsky came in. XXIV 'W ELL , was it nice?' she asked, coming out to meet him with a penitent and meek expression. 'Just as usual,' he answered, seeing at a glance that she was in one of her good moods. He was used by now to these transitions, and he was particularly glad to see it today, as he was in a specially good humour himself. 'What do I see? Come, that's good!' he said, pointing to the boxes in the passage. 'Yes, we must go. I went out for a drive, and it was so fine I longed to be in the country. There's nothing to keep you, is there?' 'It's the one thing I desire. I'll be back directly, and we'll talk it over; I only want to change my coat. Order some tea.' And he went into his room. There was something mortifying in the way he had said 'Come, that's good,' as one says to a child when it leaves off being naughty, and still more mortifying was the contrast between her penitent and his self-confident tone; and for one instant she felt the lust of strife rising up in her again, but making an effort she conquered it, and met Vronsky as good-humouredly as before. When he came in she told him, partly repeating phrases she had prepared beforehand, how she had spent the day, and her plans for going away. 'You know it came to me almost like an inspiration,' she said. 'Why wait here for the divorce? Won't it be just the same in the country? I can't wait any longer! I don't want to go on hoping, I don't want to hear anything about the divorce. I have made up my mind it shall not have any more influence on my life. Do you agree?' 'Oh yes!' he said, glancing uneasily at her excited face. 'What did you do? Who was there?' she said, after a pause. Vronsky mentioned the names of the guests. 'The dinner was first-rate, and the boat race, and it was all pleasant enough, but in Moscow they can never do anything without something ridicule. A lady of a sort appeared on the scene, teacher of swimming to the Queen of Sweden, and gave us an exhibition of her skill.' 'How? did she swim?' asked Anna, frowning. 'In an absurd red costume de natation; she was old and hideous too. So when shall we go?' 'What an absurd fancy! Why, did she swim in some special way, then?' said Anna, not answering.

• From Anna Karenina (1877)

  Levin repeated to himself. He turned over on the other side, and leaning on his elbow, fell to gazing into the distance at a herd of cattle crossing over to the river. 'But can I believe in all the church teaches?' he thought, trying himself, and thinking of everything that could destroy his present peace of mind. Intentionally he recalled all those doctrines of the church which had always seemed most strange and had always been a stumbling-block to him! 'The Creation? But how did I explain existence? By existence? By nothing? The devil and sin. But how do I explain evil? . . . The atonement? . .. 'But I know nothing, nothing, and I can know nothing but what has been told to me and all men.' And it seemed to him that there was not a single article of faith of the church which could destroy the chief thing—faith in God, in goodness, as the one goal of man's destiny. Under every-article of faith of the church could be put the faith in the service of truth instead of one's desires. And each doctrine did not simply leave that faith unshaken, each doctrine seemed essential to complete that great miracle, continually manifest upon earth, that made it possible for each man and millions of different sorts of men, wise men and imbeciles, old men and children—all men, peasants, Lvov, Kitty, beggars and kings to understand perfectly the same one thing, and to build up thereby that life of the soul which alone is worth living, and which alone is precious to us. Lying on his back, he gazed up now into the high, cloudless sky. 'Do I not know that that is infinite space, and that it is not a round arch? But, however I screw up my eyes and strain my sight, I cannot see it not round and not bounded, and in spite of my knowing about infinite space, I am incontestably right when I see a solid blue dome, and more right than when I strain my eyes to see beyond it.' Levin ceased thinking, and only, as it were, listened to mysterious voices that seemed talking joyfully and earnestly within him. 'Can this be faith?' he thought, afraid to believe in his happiness. 'My God, I thank Thee!' he said, gulping down his sobs, and with both hands brushing away the tears that filled his eyes. XIV L EVIN looked before him and saw a herd of cattle, then he caught sight of his trap with Raven in the shafts, and the coachman, who, driving up to the herd, said something to the herdsman. Then he heard the rattle of the wheels and the snort of the sleek horse close by him. But he was so buried in his thoughts that he did not even wonder why the coachman had come for him.

• From The Principles of Psychology (Volume 1 of 2) (1890)

  Locke and Kant, whilst still believing in the soul, began the work of undermining the notion that we know anything about it. Most modern writers of the mitigated, spiritualistic, or dualistic philosophy—the Scotch school, as it is often called among us—are forward to proclaim this ignorance, and to attend exclusively to the verifiable phenomena of self-consciousness, as we have laid them down. Dr. Wayland, for example, begins his Elements of Intellectual Philosophy with the phrase "Of the essence of Mind we know nothing," and goes on: "All that we are able to affirm of it is that it is something which perceives, reflects, remembers, imagines, and wills; but what that something is which exerts these energies we know not. It is only as we are conscious of the action of these energies that we are conscious of the existence of mind. It is only by the exertion of its own powers that the mind becomes cognizant of their existence. The cognizance of its powers, however, gives us no knowledge of that essence of which they are predicated. In these respects our knowledge of mind is precisely analogous to our knowledge of matter." This analogy of our two ignorances is a favorite remark in the Scotch school. It is but a step to lump them together into a single ignorance, that of the 'Unknowable' to which any one fond of superfluities in philosophy may accord the hospitality of his belief, if it so please him, but which any one else may as freely ignore and reject. The Soul-theory is, then, a complete superfluity, so far as accounting for the actually verified facts of conscious experience goes. So far, no one can be compelled to subscribe to it for definite scientific reasons. The case would rest here, and the reader be left free to make his choice, were it not for other demands of a more practical kind. The first of these is Immortality , for which the simplicity and substantiality of the Soul seem to offer a solid guarantee. A 'stream' of thought, for aught that we see to be contained in its essence, may come to a full stop at any moment; but a simple substance is incorruptible and will, by its own inertia, persist in Being so long as the Creator does not by a direct miracle snuff it out. Unquestionably this is the stronghold of the spiritualistic belief,—as indeed the popular touchstone for all philosophies is the question, "What is their bearing on a future life?"

• From The Principles of Psychology (Volume 1 of 2) (1890)

  One must forego a present bodily enjoyment for the sake of one's general health; one must abandon the dollar in the hand for the sake of the hundred dollars to come; one must make an enemy of his present interlocutor if thereby one makes friends of a more valued circle; one must go without learning and grace, and wit, the better to compass one's soul's salvation. Of all these wider, more potential selves, the potential social self is the most interesting, by reason of certain apparent paradoxes to which it leads in conduct, and by reason of its connection with our moral and religious life. When for motives of honor and conscience I brave the condemnation of my own family, club, and 'set'; when, as a protestant, I turn catholic; as a catholic, freethinker; as a 'regular practitioner,' homoeopath, or what not, I am always inwardly strengthened in my course and steeled against the loss of my actual social self by the thought of other and better possible social judges than those whose verdict goes against me now. The ideal social self which I thus seek in appealing to their decision may be very remote: it may be represented as barely possible. I may not hope for its realization during my lifetime; I may even expect the future generations, which would approve me if they knew me, to know nothing about me when I am dead and gone. Yet still the emotion that beckons me on is indubitably the pursuit of an ideal social self, of a self that is at least worthy of approving recognition by the highest possible judging companion, if such companion there be.[266] This self is the true, the intimate, the ultimate, the permanent Me which I seek. This judge is God, the Absolute Mind, the 'Great Companion.' We hear, in these days of scientific enlightenment, a great deal of discussion about the efficacy of prayer; and many reasons are given us why we should not pray, whilst others are given us why we should. But in all this very little is said of the reason why we do pray, which is simply that we cannot help praying. It seems probable that, in spite of all that 'science' may do to the contrary, men will continue to pray to the end of time, unless their mental nature changes in a manner which nothing we know should lead us to expect. The impulse to pray is a necessary consequence of the fact that whilst the innermost of the empirical selves of a man is a Self of the social sort, it yet can find its only adequate Socius in an ideal world. All progress in the social Self is the substitution of higher tribunals for lower; this ideal tribunal is the highest; and most men, either continually or occasionally, carry a reference to it in their breast.

• From The Principles of Psychology (Volume 1 of 2) (1890)

  As we become permanent drunkards by so many separate drinks, so we become saints in the moral, and authorities and experts in the practical and scientific spheres, by so many separate acts and hours of work. Let no youth have any anxiety about the upshot of his education, whatever the line of it may be. If he keep faithfully busy each hour of the working-day, he may safely leave the final result to itself. He can with perfect certainty count on waking up some fine morning, to find himself one of the competent ones of his generation, in whatever pursuit he may have singled out. Silently, between all the details of his business, the power of judging in all that class of matter will have built itself up within him as a possession that will never pass away. Young people should know this truth in advance. The ignorance of it has probably engendered more discouragement and faint-heartedness in youths embarking on arduous careers than all other causes put together. CHAPTER V. THE AUTOMATON-THEORY. In describing the functions of the hemispheres a short way back, we used language derived from both the bodily and the mental life, saying now that the animal made indeterminate and unforeseeable reactions, and anon that he was swayed by considerations of future good and evil; treating his hemispheres sometimes as the seat of memory and ideas in the psychic sense, and sometimes talking of them as simply a complicated addition to his reflex machinery. This sort of vacillation in the point of view is a fatal incident of all ordinary talk about these questions; but I must now settle my scores with those readers to whom I already dropped a word in passing (see page 20, note) and who have probably been dissatisfied with my conduct ever since. Suppose we restrict our view to facts of one and the same plane, and let that be the bodily plane: cannot all the outward phenomena of intelligence still be exhaustively described? Those mental images, those 'considerations,' whereof we spoke,—presumably they do not arise without neural processes arising simultaneously with them, and presumably each consideration corresponds to a process sui generis , and unlike all the rest. In other words, however numerous and delicately differentiated the train of ideas may be, the train of brain-events that runs alongside of it must in both respects be exactly its match, and we must postulate a neural machinery that offers a living counterpart for every shading, however fine, of the history of its owner's mind. Whatever degree of complication the latter may reach, the complication of the machinery must be quite as extreme, otherwise we should have to admit that there may be mental events to which no brain-events correspond. But such an admission as this the physiologist is reluctant to make.

• From The Principles of Psychology (Volume 1 of 2) (1890)

  My own belief is that the question of free-will is insoluble on strictly psychologic grounds. After a certain amount of effort of attention has been given to an idea, it is manifestly impossible to tell whether either more or less of it might have been given or not. To tell that, we should have to ascend to the antecedents of the effort, and defining them with mathematical exactitude, prove, by laws of which we have not at present even an inkling, that the only amount of sequent effort which could possibly comport with them was the precise amount which actually came. Measurements, whether of psychic or of neural quantities, and deductive reasonings such as this method of proof implies, will surely be forever beyond human reach. No serious psychologist or physiologist will venture even to suggest a notion of how they might be practically made. We are thrown back therefore upon the crude evidences of inception, and, on the other hand, upon a priori postulates and probabilities. He who loves to balance nice doubts need be in no hurry to decide the point. Like Mephistopheles to Faust, he can say to himself, "dazu hast du noch eine lange Frist," for from generation to generation the reasons adduced on both sides will grow more voluminous, and the discussion more refined. But if our speculative delight be less keen, if the love of a parti pris outweighs that of keeping questions open, or if, as a French philosopher of genius says, "l'amour de la vie qui s'indigne de tant de discours," awakens in us, craving the sense of either peace or power, —then, taking the risk of error on our head, we must project upon one of the alternative views the attribute of reality for us; we must so fill our mind with the idea of it that it becomes our settled creed. The present writer does this for the alternative of freedom, but since the grounds of his opinion are ethical rather than psychological, he prefers to exclude them from the present book.[514]

• From The Principles of Psychology (Volume 1 of 2) (1890)

  It is not that these more metaphysical postulates of rationality are absolutely barren—though barren enough they were when used, as the scholastics used them, as immediate propositions of fact.[571] They have a fertility as ideals, and keep us uneasy and striving always to recast the world of sense until its lines become more congruent with theirs. Take for example the principle that 'nothing can happen without a cause.' We have no definite idea of what we mean by cause, or of what causality consists in. But the principle expresses a demand for some deeper sort of inward connection between phenomena than their merely habitual time-sequence seems to us to be. The word 'cause' is, in short, an altar to an unknown god; an empty pedestal still marking the place of a hoped-for statue. Any really inward belonging-together of the sequent terms, if discovered, would be accepted as what the word cause was meant to stand for. So we seek, and seek; and in the molecular systems we find a sort of inward belonging in the notion of identity of matter with change of collocation. Perhaps by still seeking we may find other sorts of inward belonging, even between the molecules and those 'secondary qualities,' etc., which they produce upon our minds. It cannot be too often repeated that the triumphant application of any one of our ideal systems of rational relations to the real world justifies our hope that other systems may be found also applicable. Metaphysics should take heart from the example of physics, simply confessing that hers is the longer task. Nature may be remodelled, nay, certainly will be remodelled, far beyond the point at present reached. Just how far?—is a question which only the whole future history of Science and Philosophy can answer.[572] Our task being Psychology, we cannot even cross the threshold of that larger problem. Besides the mental structure which results in such metaphysical principles as those just considered, there is a mental structure which expresses itself in ÆSTHETIC AND MORAL PRINCIPLES.

• From The Principles of Psychology (Volume 1 of 2) (1890)

  "The whole history of popular beliefs about nature refutes the notion that the thought of an universal physical order can possibly have arisen through the purely passive reception and association of particular perceptions. Indubitable as it is that all men infer from known cases to unknown, it is equally certain that this procedure, if restricted to the phenomenal materials that spontaneously offer themselves, would never have led to the belief in a general uniformity, but only to the belief that law and lawlessness rule the world in motley alternation. From the point of view of strict empiricism nothing exists but the sum of particular perceptions with their coincidences on the one hand, their contradictions on the other. "That there is more order in the world than appears at first sight is not discovered till the order is looked for. The first impulse to look for it proceeds from practical needs: where ends must be attained, we must know trustworthy means which infallibly possess a property or produce a result. But the practical need is only the first occasion for our reflection on the conditions of a true knowledge; even were there no such need, motives would still be present to carry us beyond the stage of mere association. For not with an equal interest, or rather with an equal lack of interest, does man contemplate those natural processes in which like is joined to like, and those in which like and unlike are joined; the former processes harmonize with the conditions of his thinking, the latter do not; in the former his concepts, judgments, inferences apply to realities, in the latter they have no such application. And thus the intellectual satisfaction which at first comes to him without reflection, at last excites in him the conscious wish to find realized throughout the entire phenomenal world those rational continuities, uniformities, and necessities which are the fundamental element and guiding principle of his own thought." (C. Sigwart: Logik, II. 380-2.)

• From The Principles of Psychology (Volume 1 of 2) (1890)

  "If we survey the held of history and ask what feature all great periods of revival, of expansion of the human mind, display in common, we shall find, I think, simply this: that each and all of them have said to the human being, 'The inmost nature of the reality is congenial to powers which you possess.' In what did the emancipating message of primitive Christianity consist, but in the announcement that God recognizes those weak and tender impulses which paganism had so rudely overlooked. Take repentance: the man who can do nothing rightly can at least repent of his failures. But for paganism this faculty of repentance was a pure supernumerary, a straggler too late for the fair. Christianity took it and made it the one power within us which appealed straight to the heart of God. And after the night of the Middle Ages had so long branded with obloquy even the generous impulses of the flesh, and defined the Reality to be such that only slavish natures could commune with it, in what did the Sursum corda! of the Renaissance lie but in the proclamation that the archetype of verity in things laid claim on the widest activity of our whole æsthetic being? What were Luther's mission and Wesley's but appeals to powers which even the meanest of men might carry with them, faith and self-despair, but which were personal, requiring no priestly intermediation, and which brought their owner face to face with God? What caused the wild-fire influence of Rousseau but the assurance he gave that man's nature was in harmony with the nature of things, if only the paralyzing corruptions of custom would stand from between? How did Kant and Fichte, Goethe and Schiller, inspire their time with cheer, except by saying, 'Use all your powers; that is the only obedience which the universe exacts'? And Carlyle with his gospel of Work, of Fact, of Veracity, how does he move us except by saying that the universe imposes no tasks upon us but such as the most humble can perform? Emerson's creed that everything that ever was or will be is here in the enveloping now; that man has but to obey himself—' He who will rest in what he is, is a part of Destiny'—is in like manner nothing but an exorcism of all scepticism as to the pertinency of one's natural faculties."

• From The Principles of Psychology (Volume 1 of 2) (1890)

  The richness is got by including all the facts of sense in the scheme; the simplicity, by deducing them out of the smallest possible number of permanent and independent primordial entities: the definite organization, by assimilating these latter to ideal objects between which relations of an inwardly rational sort obtain. That these ideal objects and rational relations are will require a separate chapter to show.[331] Meanwhile, enough has surely been said to justify the assertion made above that no general off hand answer can be given as to which objects mankind shall choose as its realities. The fight is still under way. Our minds are yet chaotic; and at best we make a mixture and a compromise, as we yield to the claim of this interest or that, and follow first one and then another principle in turn. It is undeniably true that materialistic, or so-called 'scientific,' conceptions of the universe have so far gratified the purely intellectual interests more than the mere sentimental conceptions have. But, on the other hand, as already remarked, they leave the emotional and active interests cold. The perfect object of belief would be a God or 'Soul of the World,' represented both optimistically and moralistically (if such a combination could be), and withal so definitely conceived as to show us why our phenomenal experiences should be sent to us by Him in just the very way in which they come. All Science and all History would thus be accounted for in the deepest and simplest fashion. The very room in which I sit, its sensible walls and floor, and the feeling the air and are within it give me, no less than the 'scientific' conceptions which I am urged to frame concerning the mode of existence of all these phenomena when my back is turned, would then all be corroborated, not de-realized, by the ultimate principle of my belief. The World-soul sends me just those phenomena in order that I may react upon them; and among the reactions is the intellectual one of spinning these conceptions. What is beyond the crude experiences is not an alternative to them, but something that means them for me here and now. It is safe to say that, if ever such a system is satisfactorily excogitated, mankind will drop all other systems and cling to that one alone as reel. Meanwhile the other systems coexist with the attempts at that one, and, all being alike fragmentary, each has its little audience and day. I have now, I trust, shown sufficiently what the psyche-logic sources of the sense of reality are. Certain postulates are given in our nature; and whatever satisfies those postulates is treated as if real.[332] I might therefore finish the it not that a few additional words will chapter here, were it not that a reset the truth in a still clearer light. DOUBT.

• From The Principles of Psychology (Volume 1 of 2) (1890)

  "The vividness of the first conception," he writes," diffuses itself along the relations and is conveyed, as by so many pipes or channels, to every idea that has any communication with the primary one. ...Superstitious people are fond of the relics of saints and holy men, for the same reason that they seek after types and images, in order to enliven their devotion and give them a more intimate and strong conception of those exemplary lives. ... Now, 'tis evident one of the best relics a devotee could procure would be the handiwork of a saint, and if his clothes and furniture are ever to be considered in this light, 'tis because they were once at his disposal, and were moved and affected by him; in which respect they are ... connected with him by a shorter train of consequences than any of those from which we learn the reality of his existence. This phenomenon clearly proves that a present impression, with a relation of causation, may enliven any idea, and consequently produce belief or assent, according to the precedent definition of it. ... It has been remarked among the Mahometans as well as Christians that those pilgrims who have seen Mecca or the Holy Land are ever after more faithful and zealous believers than those who have not had that advantage. A man whose memory presents him with a lively image of the Red Sea and the Desert and Jerusalem and Galilee can never doubt of any miraculous events which are related either by Moses or the Evangelists. The lively idea of the places passes by an easy transition to the facts which are supposed to have been related to them by contiguity, and increases the belief by increasing the vivacity of the conception. The remembrance of those fields and rivers has the same influence as a new argument.... The ceremonies of the Catholic religion may be considered as instances of the same nature. The devotees of that strange superstition usually plead in excuse for the mummeries with which they are upbraided that they feel the good effect of external motions and postures and actions in enlivening their devotion and quickening their fervor, which otherwise would decay, if directed entirely to distant and immaterial objects. We shadow out the objects of our faith, say they, in sensible types and images, and render them more present to us by the immediate presence of these types than it is possible for us to do merely by an intellectual view and contemplation."[320]

• From The Principles of Psychology (Volume 1 of 2) (1890)

  The strong-willed man, however, is the man who hears the still small voice unflinchingly, and who, when the death-bringing consideration comes, looks at its face, consents to its presence, clings to it, affirms it, and holds it fast, in spite of the host of exciting mental images which rise in revolt against it and would expel it from the mind. Sustained in this way by a resolute effort of attention, the difficult object erelong begins to call up its own congerers and associates and ends by changing the disposition of the man's consciousness altogether. And with his consciousness, his action changes, for the new object, once stably in possession of the field of his thoughts, infallibly produces its own motor effects. The difficulty lies in the gaining possession of that field. Though the spontaneous drift of thought is all the other way, the attention must be kept strained on that one object until at last it grows, so as to maintain itself before the mind with ease. This strain of the attention is the fundamental act of will. And the will's work is in most cases practically ended when the bare presence to our thought of the naturally unwelcome object has been secured. For the mysterious tie between the thought and the motor centres next comes into play, and, in a way which we cannot even guess at, the obedience of the bodily organs follows as a matter of course. In all this one sees how the immediate point of application of the volitional effort lies exclusively in the mental world. The whole drama is a mental drama. The whole difficulty is a mental difficulty, a difficulty with an object of our thought. If I may use the word idea without suggesting associationist or Herbartian fables, I will say that it is an idea to which our will applies itself, an idea which if we let it got would slip away, but which we will not let go. Consent to the idea's undivided presence, this is effort's sole achievement. Its only function is to get this feeling of consent into the mind. And for this there is but one way. The idea to be consented to must be kept from flickering and going out. It must be held steadily before the mind until it fills the mind. Such filling of the mind by an idea, with its congruous associates, is consent to the idea and to the fact which the idea represents. If the idea be that, or include that, of a bodily movement of our own, then we call the consent thus laboriously gained a motor volition. For Nature here 'backs' us instantaneously and follows up our inward willingness by outward changes on her own part. She does this in no other instance. Pity she should not have been more generous, nor made a world whose other parts were as immediately subject to our will!

• From Sense and Sensibility (1811)

  About noon, however, she began—but with a caution—a dread of disappointment which for some time kept her silent, even to her friend—to fancy, to hope she could perceive a slight amendment in her sister’s pulse;—she waited, watched, and examined it again and again;—and at last, with an agitation more difficult to bury under exterior calmness, than all her foregoing distress, ventured to communicate her hopes. Mrs. Jennings, though forced, on examination, to acknowledge a temporary revival, tried to keep her young friend from indulging a thought of its continuance;—and Elinor, conning over every injunction of distrust, told herself likewise not to hope. But it was too late. Hope had already entered; and feeling all its anxious flutter, she bent over her sister to watch—she hardly knew for what. Half an hour passed away, and the favourable symptom yet blessed her. Others even arose to confirm it. Her breath, her skin, her lips, all flattered Elinor with signs of amendment; and Marianne fixed her eyes on her with a rational, though languid, gaze. Anxiety and hope now oppressed her in equal degrees, and left her no moment of tranquillity till the arrival of Mr. Harris at four o’clock;—when his assurances, his felicitations on a recovery in her sister even surpassing his expectation, gave her confidence, comfort, and tears of joy. Marianne was in every respect materially better, and he declared her entirely out of danger. Mrs. Jennings, perhaps satisfied with the partial justification of her forebodings which had been found in their late alarm, allowed herself to trust in his judgment, and admitted, with unfeigned joy, and soon with unequivocal cheerfulness, the probability of an entire recovery. Elinor could not be cheerful. Her joy was of a different kind, and led to any thing rather than to gaiety. Marianne restored to life, health, friends, and to her doting mother, was an idea to fill her heart with sensations of exquisite comfort, and expand it in fervent gratitude;—but it led to no outward demonstrations of joy, no words, no smiles. All within Elinor’s breast was satisfaction, silent and strong. She continued by the side of her sister, with little intermission the whole afternoon, calming every fear, satisfying every inquiry of her enfeebled spirits, supplying every succour, and watching almost every look and every breath. The possibility of a relapse would of course, in some moments, occur to remind her of what anxiety was—but when she saw, on her frequent and minute examination, that every symptom of recovery continued, and saw Marianne at six o’clock sink into a quiet, steady, and to all appearance comfortable, sleep, she silenced every doubt. The time was now drawing on, when Colonel Brandon might be expected back. At ten o’clock, she trusted, or at least not much later her mother would be relieved from the dreadful suspense in which she must now be travelling towards them. The Colonel, too!—perhaps scarcely less an object of pity!—Oh!—how slow was the progress of time which yet kept them in ignorance!

• From Sense and Sensibility (1811)

  They were three days on their journey, and Marianne’s behaviour as they travelled was a happy specimen of what future complaisance and companionableness to Mrs. Jennings might be expected to be. She sat in silence almost all the way, wrapt in her own meditations, and scarcely ever voluntarily speaking, except when any object of picturesque beauty within their view drew from her an exclamation of delight exclusively addressed to her sister. To atone for this conduct therefore, Elinor took immediate possession of the post of civility which she had assigned herself, behaved with the greatest attention to Mrs. Jennings, talked with her, laughed with her, and listened to her whenever she could; and Mrs. Jennings on her side treated them both with all possible kindness, was solicitous on every occasion for their ease and enjoyment, and only disturbed that she could not make them choose their own dinners at the inn, nor extort a confession of their preferring salmon to cod, or boiled fowls to veal cutlets. They reached town by three o’clock the third day, glad to be released, after such a journey, from the confinement of a carriage, and ready to enjoy all the luxury of a good fire. The house was handsome, and handsomely fitted up, and the young ladies were immediately put in possession of a very comfortable apartment. It had formerly been Charlotte’s, and over the mantelpiece still hung a landscape in coloured silks of her performance, in proof of her having spent seven years at a great school in town to some effect. As dinner was not to be ready in less than two hours from their arrival, Elinor determined to employ the interval in writing to her mother, and sat down for that purpose. In a few moments Marianne did the same. “I am writing home, Marianne,” said Elinor; “had not you better defer your letter for a day or two?” “I am not going to write to my mother,” replied Marianne, hastily, and as if wishing to avoid any farther inquiry. Elinor said no more; it immediately struck her that she must then be writing to Willoughby; and the conclusion which as instantly followed was, that, however mysteriously they might wish to conduct the affair, they must be engaged. This conviction, though not entirely satisfactory, gave her pleasure, and she continued her letter with greater alacrity. Marianne’s was finished in a very few minutes; in length it could be no more than a note; it was then folded up, sealed, and directed with eager rapidity. Elinor thought she could distinguish a large W in the direction; and no sooner was it complete than Marianne, ringing the bell, requested the footman who answered it to get that letter conveyed for her to the two-penny post. This decided the matter at once.

• From Sense and Sensibility (1811)

  “When the weather is settled, and I have recovered my strength,” said she, “we will take long walks together every day. We will walk to the farm at the edge of the down, and see how the children go on; we will walk to Sir John’s new plantations at Barton Cross, and the Abbeyland; and we will often go to the old ruins of the Priory, and try to trace its foundations as far as we are told they once reached. I know we shall be happy. I know the summer will pass happily away. I mean never to be later in rising than six, and from that time till dinner I shall divide every moment between music and reading. I have formed my plan, and am determined to enter on a course of serious study. Our own library is too well known to me, to be resorted to for any thing beyond mere amusement. But there are many works well worth reading at the Park; and there are others of more modern production which I know I can borrow of Colonel Brandon. By reading only six hours a-day, I shall gain in the course of a twelve-month a great deal of instruction which I now feel myself to want.” Elinor honoured her for a plan which originated so nobly as this; though smiling to see the same eager fancy which had been leading her to the extreme of languid indolence and selfish repining, now at work in introducing excess into a scheme of such rational employment and virtuous self-control. Her smile however changed to a sigh when she remembered that promise to Willoughby was yet unfulfilled, and feared she had that to communicate which might again unsettle the mind of Marianne, and ruin at least for a time this fair prospect of busy tranquillity. Willing therefore to delay the evil hour, she resolved to wait till her sister’s health were more secure, before she appointed it. But the resolution was made only to be broken. Marianne had been two or three days at home, before the weather was fine enough for an invalid like herself to venture out. But at last a soft, genial morning appeared; such as might tempt the daughter’s wishes and the mother’s confidence; and Marianne, leaning on Elinor’s arm, was authorised to walk as long as she could without fatigue, in the lane before the house. The sisters set out at a pace, slow as the feebleness of Marianne in an exercise hitherto untried since her illness required; and they had advanced only so far beyond the house as to admit a full view of the hill, the important hill behind, when pausing with her eyes turned towards it, Marianne calmly said,— “There, exactly there,”—pointing with one hand, “on that projecting mound,—there I fell; and there I first saw Willoughby.” Her voice sunk with the word, but presently reviving she added,

• From The City of God

  106 Books That Matter: The City of God their particular capacities are crucial, and the advice is very tentatively given—they should attempt to see the attack as a further moment in the long and painful process of God’s weaning them away from an excessive attachment to the world. That may seem an unbelievably high bar to ask of a rape victim, and it may seem like it walks right up to a mindset that could be called blaming the victim, but Augustine is clear that he does not want to do that. He’s worried a great deal about masochism and the overvaluing of suffering, as seen in the desire for martyrdom. What he’s trying to do here is something else entirely. He’s trying to help the victim find some way to recover agency and make good come out of the suffering that they have endured. To face suffering and not flinch or try to escape it by suicide is simply to face the destiny that God has granted you. Some suffering you deserve for what you do; some suffering may be a medicine that helps heal you; and some may be offered to you as a chance to glorify God as God’s martyr. Augustine accepts all of these. But he does not enthusiastically endorse suffering as a simple good, though many in his world would have. You do not need to try to think that all suffering is a positive blessing for you, he says. Suffering can be made instrumentally good, but it is not intrinsically so. That is the core of Augustine’s own account of suffering. So, the basic structure of the Christian response is simple: Suffering is meted out by God in ways that seem utterly random and illogical to us, because we don’t share God’s point of view. God’s work has, at its core, what is to us the inscrutable mystery of God’s will. For Augustine, this isn’t a cop-out. What he means is that the living God has a plan, but it’s not visible to God’s people in its details. So Christians should affirm there’s a moral order, but they have to confess—and knowingly confess—that it is obscure to their understanding. This is a weak argument, Augustine admits, but no one else has any stronger. The problem of the ill fit between our moral perceptions

• From Sense and Sensibility (1811)

  “When the weather is settled, and I have recovered my strength,” said she, “we will take long walks together every day. We will walk to the farm at the edge of the down, and see how the children go on; we will walk to Sir John’s new plantations at Barton Cross, and the Abbeyland; and we will often go to the old ruins of the Priory, and try to trace its foundations as far as we are told they once reached. I know we shall be happy. I know the summer will pass happily away. I mean never to be later in rising than six, and from that time till dinner I shall divide every moment between music and reading. I have formed my plan, and am determined to enter on a course of serious study. Our own library is too well known to me, to be resorted to for any thing beyond mere amusement. But there are many works well worth reading at the Park; and there are others of more modern production which I know I can borrow of Colonel Brandon. By reading only six hours a-day, I shall gain in the course of a twelve-month a great deal of instruction which I now feel myself to want.” Elinor honoured her for a plan which originated so nobly as this; though smiling to see the same eager fancy which had been leading her to the extreme of languid indolence and selfish repining, now at work in introducing excess into a scheme of such rational employment and virtuous self-control. Her smile however changed to a sigh when she remembered that promise to Willoughby was yet unfulfilled, and feared she had that to communicate which might again unsettle the mind of Marianne, and ruin at least for a time this fair prospect of busy tranquillity. Willing therefore to delay the evil hour, she resolved to wait till her sister’s health were more secure, before she appointed it. But the resolution was made only to be broken. Marianne had been two or three days at home, before the weather was fine enough for an invalid like herself to venture out. But at last a soft, genial morning appeared; such as might tempt the daughter’s wishes and the mother’s confidence; and Marianne, leaning on Elinor’s arm, was authorised to walk as long as she could without fatigue, in the lane before the house. The sisters set out at a pace, slow as the feebleness of Marianne in an exercise hitherto untried since her illness required; and they had advanced only so far beyond the house as to admit a full view of the hill, the important hill behind, when pausing with her eyes turned towards it, Marianne calmly said,— “There, exactly there,”—pointing with one hand, “on that projecting mound,—there I fell; and there I first saw Willoughby.” Her voice sunk with the word, but presently reviving she added,

• From Sense and Sensibility (1811)

  Perhaps Mrs. Jennings was in hopes, by this vigorous sketch of their future ennui, to provoke him to make that offer, which might give himself an escape from it; and if so, she had soon afterwards good reason to think her object gained; for, on Elinor’s moving to the window to take more expeditiously the dimensions of a print, which she was going to copy for her friend, he followed her to it with a look of particular meaning, and conversed with her there for several minutes. The effect of his discourse on the lady too, could not escape her observation, for though she was too honorable to listen, and had even changed her seat, on purpose that she might not hear, to one close by the piano forte on which Marianne was playing, she could not keep herself from seeing that Elinor changed colour, attended with agitation, and was too intent on what he said to pursue her employment. Still farther in confirmation of her hopes, in the interval of Marianne’s turning from one lesson to another, some words of the Colonel’s inevitably reached her ear, in which he seemed to be apologising for the badness of his house. This set the matter beyond a doubt. She wondered, indeed, at his thinking it necessary to do so; but supposed it to be the proper etiquette. What Elinor said in reply she could not distinguish, but judged from the motion of her lips, that she did not think that any material objection; and Mrs. Jennings commended her in her heart for being so honest. They then talked on for a few minutes longer without her catching a syllable, when another lucky stop in Marianne’s performance brought her these words in the Colonel’s calm voice,— “I am afraid it cannot take place very soon.” Astonished and shocked at so unlover-like a speech, she was almost ready to cry out, “Lord! what should hinder it?”—but checking her desire, confined herself to this silent ejaculation. “This is very strange!—sure he need not wait to be older.” This delay on the Colonel’s side, however, did not seem to offend or mortify his fair companion in the least, for on their breaking up the conference soon afterwards, and moving different ways, Mrs. Jennings very plainly heard Elinor say, and with a voice which showed her to feel what she said, “I shall always think myself very much obliged to you.” Mrs. Jennings was delighted with her gratitude, and only wondered that after hearing such a sentence, the Colonel should be able to take leave of them, as he immediately did, with the utmost sang-froid, and go away without making her any reply! She had not thought her old friend could have made so indifferent a suitor. What had really passed between them was to this effect.