Pride

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.

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• From Saint Thomas Aquinas Collection (22 Books) (2016)

  THAT THE CONTEMPLATIVE (INTELLECTUAL) VIRTUES ARE IN GODIF Wisdom consists in the knowledge of the highest causes; and God chiefly knows Himself, and knows nothing except by knowing Himself, as the first cause of all (Chap.XLVI), it is evident that Wisdom ought to be attributed to God in the first place. Hence it is said: He is wise of heart (Job ix, 4.); and, All wisdom is of the Lord God, and hath been with him alway (Ecclus i, 1). The Philosopher also says at the beginning of his Metaphysics that Wisdom is a divine possession, not a human. 2. If Knowledge (Science) is an acquaintance with a thing through its proper cause, and God knows the order of all causes and effects, and thereby the several proper causes of individual things (Chapp.LXV,LXVII), it is manifest that Knowledge (Science) is properly in God; hence God is the Lord of sciences (1 Kings ii, 3) 3. If the immaterial cognition of things, attained without discussion, is Understanding (Intuition), God has such a cognition of all things (Chap.L); and therefore there is in Him Understanding. Hence, He hath counsel and understanding (Job xii, 13). CHAPTER XCV THAT GOD CANNOT WILL EVILEVERY act of God is an act of virtue, since Ills virtue is His essence (Chap.XCII). 2. The will cannot will evil except by some error coming to be in the reason, at least in the matter of the particular choice there and then made. For as the object of the will is good, apprehended as such, the will cannot tend to evil unless evil be somehow proposed to it as good; and that cannot be without error. But in the divine cognition there can be no error (Chap.LXI). 3. God is the sovereign good, admitting no intermixture of evil (Chap.LXI). 4. Evil cannot befall the will except by its being turned away from its end. But the divine will cannot be turned away from its end, being unable to will except by willing itself (Chap.LXXV). It cannot therefore will evil; and thus free will in it is naturally established in good. This is the meaning of the texts: God is faithful and without iniquity (Deut. xxxii, 4); Thine eyes are clean, O Lord, and thou canst not look upon iniquity (Hab. i, 13). CHAPTER XCVI THAT GOD HATES NOTHINGAS love is to good, so is hatred to evil; we wish good to them whom we love, and evil to them whom we hate. If then the will of God cannot be inclined to evil, as has been shown (Chap.XCV), it is impossible for Him to hate anything.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  The first day of November, John attended a solemn mass at the cathedral. The council met on the 5th, with fifteen cardinals present. The first public session was held Nov. 16. In all, forty-five public sessions were held, the usual hour of assembling being 7 in the morning. Gregory XII. was represented by two delegates, the titular patriarch of Constantinople and Cardinal John Dominici of Ragusa, a man of great sagacity and excellent spirit. The convention did not get into full swing until the arrival of Sigismund on Christmas Eve, fresh from his coronation, which occurred at Aachen, Nov. 8, and accompanied by his queen, Barbara, and a brilliant suite. After warming themselves, the imperial party proceeded to the cathedral and, at cock-crowing Christmas morning, were received by the pope. Services were held lasting eight, or, according to another authority, eleven hours without interruption. Sigismund, wearing his crown and a dalmatic, exercised the functions of deacon and read the Gospel, and the pope conferred upon him a sword, bidding him use it to protect the Church.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  Davie, Friedrich Strauss (the author of the Leben Jesu): Gespräche von Ulrich von Hutten, übersetzt und erläutert, Leipz. 1860, and his biography of Ulrich von Hutten, 4th ed., Bonn, 1878 (pp. 567). A masterly work by a congenial spirit. Compare K. Hagen, Deutschlands liter. und Rel. Verh. in Reformationszeitalter, II. 47–60; Ranke, D. Gesch. I. 289–294; Janssen, II. 53 sqq. Werckshagen: Luther u. Hutten, 1888. While Luther acquired in Melanchthon, the head of the Christian and theological wing of the humanists, a permanent and invaluable ally, he received also temporary aid and comfort from the pagan and political wing of the humanists, and its ablest leader, Ulrich von Hutten. This literary Knight and German patriot was descended from an ancient but impoverished noble family of Franconia. He was born April 21, 1488, and began life, like Erasmus, as an involuntary monk; but he escaped from Fulda in his sixteenth year, studied humanities in the universities of Erfurt, Cologne, and Frankfurt-on-the-Oder, law at Pavia and Bologna, traveled extensively, corresponded with the most prominent men of letters, was crowned as poet by the Emperor Maximilian at Augsburg (1517), and occupied an influential position at the court of Archbishop Albrecht of Mainz (1517–1520), who had charge of the sale of indulgences in Germany. He took a lively part in Reuchlin’s conflict with the obscurantism of the Dominicans of Cologne.233 He is, next to his friend Crotus of Erfurt, the chief author of the Epistolae obscurorum Virorum, that barbarous ridicule of barbarism, in which the ignorance, stupidity, bigotry, and vulgarity of the monks are exposed by factitious letters in their own wretched Latin with such success that they accepted them at first as genuine, and bought a number of copies for distribution.234 He vigorously attacked the abuses and corruptions of the Church, in Latin and German pamphlets, in poetry and prose, with all the weapons of learning, common-sense, wit, and satire. He was, next to Luther, the boldest and most effective polemical writer of that period, and was called the German Demosthenes on account of his philippics against Rome. His Latin is better than Luther’s, but his German far inferior. In wit and power of ridicule he resembles Lucian; at times he reminds one of Voltaire and Heine. He had a burning love of German liberty and independence. This was his chief motive for attacking Rome. He laid the axe at the root of the tree of tyranny. His motto was, "Iacta est alea. Ich hab’s gewagt."235 He republished in 1518 the tract of Laurentius Valla on the Donation of Constantine, with an embarrassing dedication to Pope Leo X., and exposed on German soil that gigantic fraud on which the temporal power of the papacy over all Christian Europe was made to rest.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  It is also maintained, that the power of binding and loosing, or rather the right to exercise this power, does not belong to religious who are priests. I wonder what those who speak thus, mean by their words. If they mean, that because monks are ordained priests, they cannot ipso facto exercise the power of the keys, they are perfectly right. This applies, likewise, to secular priests. For a secular priest does not receive faculties to exercise the power of the keys because he is ordained priest. He has these faculties given him on account of the cure of souls, wherewith he is entrusted. Therefore, if it be argued, that monks, as monks, may not exercise the power of the keys, it is a plain falsehood. This is evident from the following words (XVI. Quest. L.): “Certain men, supported by no authority whatsoever, and inflamed rather, by presumptuous and bitter zeal than by charity, assert that monks, being dead to the world, and living only to God, are unworthy to exercise the functions of the priesthood. They hold that monks cannot instruct men in penance, or in the truths of Christianity, and that they are unable, by the power divinely committed to them in their priestly office, to absolve sinners. But this is completely erroneous. Blessed Benedict, the gentle guide of monks, has never prohibited them from performing this office. And, it is observed, that those things only, are unlawful to religious, which are forbidden them by their rule.” Those who would fain limit the sphere of activity open to religious, also quote the following words: “The office of a monk is not that of a doctor, but of a mourner”(XVI. Quest. I.). If, by these words, they intend to prove that because a man is a monk, he need not, necessarily, be a teacher, the proposition is perfectly true. Otherwise, every monk must needs be a teacher. But, if they mean that the fact that a man is a monk, is in some way incompatible with his being, likewise, a teacher, their opinion is clearly erroneous. On the contrary, the office of teaching, especially of teaching Holy Scripture, belongs, pre-eminently, to religious. On the words of St. John’s Gospel, “The woman therefore left her water pot,” etc., the Gloss says, quoting St. Augustine: “From these words let those intending to preach the Gospel learn to put away worldly anxieties and cares. our Lord entrusted to those who had left all things and followed Him, the office of universal teaching, saying to His disciples, ‘Go, therefore, teach all nations’” (Matt. xxviii.).

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  introduced, at the third centenary of the Reformation (1817), the Evangelical Union of the Lutheran and Reformed Churches of Prussia; and among the chief advocates of the union was Schleiermacher, the son of a Calvinistic minister, the pupil of the Moravians, and the renovator of German theology, which itself is the result of a commingling of Lutheran and Reformed elements with a decided advance upon narrow confessionalism. We may add that, while Calvin’s rigorous doctrine of predestination in its dualistic form will never satisfy the German mind, his doctrine of the sacraments has made great progress in the Lutheran Church and seems to offer a solid basis for a satisfactory theory on the mystery of the spiritual real presence and fruition of Christ in the Holy Supper. Calvin and Holland. The Netherlands derived the Reformation first from Germany, and soon afterwards from Switzerland and France. The Calvinists outnumbered the Lutherans and Anabaptists, and the Reformed Church became the State religion in Holland. Two Augustinian monks were burned for heresy in Brussels in 1523, and were celebrated by Luther in a stirring hymn as the first evangelical martyrs. This was the fiery signal of a fearful persecution, which raged during the reigns of Charles V. and Philip II., and resulted at last in the establishment of national independence and civil and religious liberty. During that memorable struggle of eighty years, more Protestants were put to death for their conscientious belief by the Spaniards than Christians suffered martyrdom under the Roman Emperors in the first three centuries. William of Orange, the hero of the war and a liberal Calvinist, was assassinated by an obscure fanatic (1584).1239 His second son, Maurice, a strict Calvinist (d. 1625), carried on and completed the conflict (1609). The horrible barbarities practised upon men, women, and unborn children, especially during the governorship of that bloodhound, the Duke of Alva, from 1567–1573, are almost beyond belief. We quote from the classical history of Motley: "The number of Netherlanders who were burned, strangled, beheaded, or buried alive, in obedience to the edicts of Charles V., and for the offences of reading the Scriptures, of looking askance at a graven image, or of ridiculing the actual presence of the body and blood of Christ in a wafer, have been placed as high as one hundred thousand by distinguished authorities, and have never been put at a lower mark than fifty thousand. The Venetian envoy Navigero placed the number of victims in the provinces of Holland and Friesland alone at thirty thousand, and this in 1546, ten years before the abdication, and five before the promulgation of the hideous edict of 1550."1240 Of the administration of the Duke of Alva, Motley says: "On his journey from the Netherlands, he is said to have boasted that he had caused eighteen thousand six hundred inhabitants of the provinces to be executed during the period of his government. The number of those who had perished by battle, siege, starvation, and massacre, defied computation … .

• From Escape (2007)

  Whenever I could, I would take one or two of my children with me to Phoenix. The playroom at the Phoenix Children’s Hospital was wonderful. There were many activities to engage them and wonderful educators who really seemed invested in the kids. Merril’s family would never abuse my kids when I was home, and no one was ever sure when I’d be gone. This worked to my advantage—my children were safer overall than they had been for a long time. I think Merril was also wary of upsetting me too much, and so he, too, had backed off, hoping I would stop causing trouble. Cathleen had become fed up with managing the Big Water Motel in Page. She quit, moved home, and got a job at the grocery store without asking Merril’s approval. She decided she’d had enough after seven years of being away from her children except on weekends. My success in leaving Caliente made a huge impact on her. Not only did she move home, she was spending time with me. We were becoming closer after years in which we’d barely spoken. That meant a lot to me but put her in more jeopardy. She was now in direct competition with me for the title of “Merril’s most wicked wife.” The warfare among Merril’s wives hit new heights that fall when Cathleen did something that was unthinkable: she bought her own washing machine. This was seen as an act of pure aggression. Cathleen paid for it herself. Unlike Tammy, who gave every dime of her teacher’s salary to Merril, Cathleen kept most of her income for herself. She made no bones about the fact that this machine belonged to her. She put up a schedule over the machine that showed when either Cathleen or I would be doing our wash. No one else. Ruth was livid. Barbara was outraged. How dare Cathleen think that she and I could have our own washing machine? Cathleen was called into Merril’s office. How dare she bring a washer into his home without first asking his approval? What right did she think she had to restrict its use? Cathleen stood her ground. “There are three other washers and dryers for the other wives in the family to use. Carolyn hasn’t been able to wash her laundry in this home for over a year. We both have the majority of small children in your family. I don’t see why this is such a crisis for you.” But it was. It was a crisis because we did not live in a world that was either logical or rational. Between us, Cathleen and I had twelve children—my seven and her five. The oldest was my son Arthur, who was twelve. Harrison needed care around the clock and Cathleen was the only one in the family who gave me any support at all.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  Reply to Objection 4: According to Augustine (Ep. ad Consent. cxlvi) “the Divine power is able to remove” whatever qualities He will “from this visible and tangible body, other qualities remaining.” Hence even as in a certain respect “He deprived the flames of the Chaldees’ furnace of the power to burn, since the bodies of the children were preserved without hurt, while in another respect that power remained, since those flames consumed the wood, so will He remove passibility from the humors while leaving their nature unchanged.” It has been explained in the Article how this is brought about. Reply to Objection 5: The scars of wounds will not be in the saints, nor were they in Christ, in so far as they imply a defect, but as signs of the most steadfast virtue whereby the saints suffered for the sake of justice and faith: so that this will increase their own and others’ joy (Cf. [5075]TP, Q[54], A[4], ad 3). Hence Augustine says (De Civ. Dei xxii, 19): “We feel an undescribable love for the blessed martyrs so as to desire to see in that kingdom the scars of the wounds in their bodies, which they bore for Christ’s name. Perchance indeed we shall see them for this will not make them less comely but more glorious. A certain beauty will shine in them, a beauty though in the body, yet not of the body but of virtue.” Nevertheless those martyrs who have been maimed and deprived of their limbs will not be without those limbs in the resurrection of the dead, for to them it is said (Lk. 21:18): “A hair of your head shall not perish.” Whether all will be equally impassible?Objection 1: It would seem that all will be equally impassible. For a gloss on 1 Cor. 15:42, “It is sown in corruption,” says that “all have equal immunity from suffering.” Now the gift of impassibility consists in immunity from suffering. Therefore all will be equally impassible. Objection 2: Further, negations are not subject to be more or less. Now impassibility is a negation or privation of passibility. Therefore it cannot be greater in one subject than in another. Objection 3: Further, a thing is more white if it have less admixture of black. But there will be no admixture of passibility in any of the saints’ bodies. Therefore they will all be equally impassible. On the contrary, Reward should be proportionate to merit. Now some of the saints were greater in merit than others. Therefore, since impassibility is a reward, it would seem to be greater in some than in others. Further, impassibility is condivided with the gift of clarity. Now the latter will not be equal in all, according to 1 Cor. 15:41. Therefore neither will impassibility be equal in all.

• From Disrupted: My Misadventure in the Start-Up Bubble (2014)

  “Lyons finds the right company, if only for the raw material that he, a seasoned satirist, spins into gold… But the book is not just a chronicle of the tech bubble’s silly quirks… Lyons uses the lens of his growing disillusionment to focus a broader critique of Silicon Valley.” —Financial Times “This humorous and well-crafted memoir is part of a proud literary tradition: the disgruntled ex-employee tell-all. It’s a genre that includes classic nonfiction accounts such as John DeLorean’s On a Clear Day You Can See General Motors … and Michael Lewis’s Liar’s Poker .” —Harvard Business Review “[Lyons’s] artful reporting from the inside makes for a funny and thoughtful account of the current culture surrounding technology startups. But in addition to entertainment, Lyons’s book is also flush with analysis of those the entrepreneurs that founded these companies and the myriad firms that fund them.” —The Atlantic Thank you for buying this ebook, published by Hachette Digital.To receive special offers, bonus content, and news about our latest ebooks and apps, sign up for our newsletters. Sign Up Or visit us at hachettebookgroup.com/newsletters CopyrightCopyright © 2016 by Dan Lyons Unicorn illustration by Samuel Bennett Cover design by Christopher Lin Cover copyright © 2016 by Hachette Book Group, Inc. All rights reserved. In accordance with the U.S. Copyright Act of 1976, the scanning, uploading, and electronic sharing of any part of this book without the permission of the publisher constitute unlawful piracy and theft of the author’s intellectual property. If you would like to use material from the book (other than for review purposes), prior written permission must be obtained by contacting the publisher at permissions@hbgusa.com. Thank you for your support of the author’s rights. Hachette Books Hachette Book Group 1290 Avenue of the Americas, New York, NY 10104 hachettebookgroup.com twitter.com/hachettebooks First ebook edition: April 2016 Hachette Books is a division of Hachette Book Group, Inc. The Hachette Books name and logo are trademarks of Hachette Book Group, Inc. The Hachette Speakers Bureau provides a wide range of authors for speaking events. To find out more, go to www.hachettespeakersbureau.com or call (866) 376-6591. The publisher is not responsible for websites (or their content) that are not owned by the publisher. ISBN 978-0-316-30607-2 E3-20171114-JV-PC

• From The Art of Memoir

  4 | A Voice Conjures the Human Who Utters It I believe that when the last ding-dong of doom has clanged and faded from the last worthless rock hanging tideless in the last red and dying evening, that even then there will still be one more sound: that of [man’s] puny inexhaustible voice, still talking. William Faulkner Each great memoir lives or dies based 100 percent on voice. It’s the delivery system for the author’s experience—the big bandwidth cable that carries in lustrous clarity every pixel of someone’s inner and outer experiences. Each voice is cleverly fashioned to highlight a writer’s individual talent or way of viewing the world. A memoirist starts off fumbling—jotting down facts, recounting anecdotes. It may take a writer hundreds of rough trial pages for a way of speaking to start to emerge unique to himself and his experience, but when he does, both carnal and interior experiences come back with clarity, and the work gains an electrical charge. For the reader, the voice has to exist from the first sentence. Because memoir is such a simple form, its events can come across—in the worst books—as thinly rendered and haphazard. But if the voice has a high enough voltage, it will carry the reader through all manner of assholery and tangent because it almost magically conjures in her imagination a fully realized human. We kind of think the voice is the narrator. It certainly helps if the stories are riveting, but a great voice renders the dullest event remarkable.

• From How Propaganda Works (2015)

  Murdoch, “The Idea of Perfection,” pp. 16–17. 23. Ibid., p. 31. 24. Ibid., p. 32. 25. Ibid., p. 18. 26. Fricker, Epistemic Injustice, p. 151. 27. The philosopher José Medina has made this point of detail in his discussion of Fricker. Just as Murdoch calls our attention to the fact that M’s jealousy leads her to retain her “old-fashioned” set of concepts, Medina emphasizes that it is often in the interests of privileged groups to lack concepts that would make clear the unjust nature of their privilege. It is in the interest of white Americans not to have the concept of white privilege. Medina, “Hermeneutical Injustice and Polyphonic Contextualism,” p. 215. 28. I am here bypassing the thorny question of whether there could be unicorns. See Kripke, Naming and Necessity, p. 24. 29. Frege, The Foundations of Arithmetic, sec. 88. 30. For one excellent and informatively sympathetic discussion, see Tappenden, “Extending Knowledge and ‘Fruitful Concepts.’” 31. Stanley, The Technological Conscience, p. 6. 32. Collins, Black Feminist Thought, pp. 253ff. 33. Senghor, On African Socialism, pp. 73–74. 34. See also Gendler “Alief in Action (and Reaction).” 35. Eberhardt et al., “Seeing Black,” p. 877. 36. Goff et al., “Not Yet Human.” 37. Ibid., p. 296. 38. Ibid., p. 304. 39. Siegel, “Epistemic Evaluability and Perceptual Farce.” 40. See Siegel, The Rationality of Perception, for an argument for this thesis. 41. Jessie Munton persuasively argues for this in her forthcoming Yale dissertation. 42. Again, see the discussion of the third objection to deliberation, in Cohen and Rogers, “Power and Reason.” 43. Gendler, “Alief in Action (and Reaction),” p. 578. 44. Martin Delany is sketching this argument in the passages I discussed in the introduction, which is why I began the book with it. Delany, The Condition, Elevation, Emigration, and Destiny. See also the discussion of the objection to inequality pertaining to “stigmatizing differences in status,” where Scanlon echoes Delany. Scanlon, “The Diversity of Objections to Inequality.” CHAPTER 6. POLITICAL IDEOLOGIES 1. Weber, On Law in Economy and Society, p. 335. 2. Ibid., p. 336. 3. Ibid. 4. Sherman and Cohen, “The Psychology of Self-Defense,” p. 186. 5. Ibid, p. 203. 6. Sherman and Cohen, in “The Psychology of Self-Defense,” describe one’s self-affirmation as leading to one’s “political ideology,” rather than as mediating between ideology and flawed ideological belief. But this is merely terminological. Sherman and Cohen use “political ideology” as an expression for the set of normative beliefs that, on my usage of “ideology,” are the flawed ideological beliefs that are the consequences of a flawed ideology. 7. The accidental groupings of US political parties explain the results of Gelman et al., “Rich State, Poor State, Red State, Blue State,” which shows that the notion of “interest” is more complicated than material interests. 8. Page et al., “Democracy and the Policy Preferences.” 9. Ibid. 10. Powdthavee and Oswald, “Does Money Make People Right-Wing and Inegalitarian?” 11. There is a tightly connected notion of political ideology as well.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  CHAPTER I. THE DECLINE OF THE PAPACY AND THE AVIGNON EXILE. A.D. 1294–1377. § 2. Sources and Literature. For works covering the entire period, see V. 1. 1–3, such as the collections of Mansi, Muratori, and the Rolls Series; Friedberg’s Decretum Gratiani, 2 vols., Leipzig, 1879–1881; Hefele-Knöpfler: Conciliengeschichte; Mirbt: Quellen zur Geschichte des Papstthums, 2d ed., 1901; the works of Gregorovius and Bryce, the General Church and Doctrinal Histories of Gieseler, Hefele, Funk, Hergenröther-Kirsch, Karl Müller, Harnack Loofs, and Seeberg; the Encyclopaedias of Herzog, Wetzer-Welte, Leslie Stephen, Potthast, and Chévalier; the Atlases of F. W. Putzger, Leipzig, Heussi and Mulert, Tübingen, 1905, and Labberton, New York. L. Pastor: Geschichte der Papste, etc., 4 vols., 4th ed., 1901–1906, and Mandell Creighton: History of the Papacy, etc., London, 1882–1894, also cover the entire period in the body of their works and their Introductory Chapters. There is no general collection of ecclesiastical author far this period corresponding to Migne’s Latin Patrology. For §§ 3, 4. Boniface VIII. Regesta Bonifatii in Potthast: Regesta pontificum rom., II., 1923–2024, 2133 sq. – Les Registres de Boniface VIII., ed. Digard, Fauçon et Thomas, 7 Fasc., Paris, 1884–1903. – Hist. Eccles. of Ptolemaeus of Lucca, Vitae Pontif. of Bernardus Guidonis, Chron. Pontif. of Amalricus Augers Hist. rerum in Italia gestarum of Ferretus Vicentinus, and Chronica universale of Villani, all in Muratori: Rerum Ital. Scriptores, III. 670 sqq., X. 690 sqq., XI. 1202 sqq., XIIL 348 sqq. – Selections from Villani, trans. by Rose E. Selfe, ed. by P. H. Wicksteed, Westminster, 1897. – Finke: Aus den Tagen Bonifaz VIII., Münster, 1902. Prints valuable documents pp. i-ccxi. Also Acta Aragonensia. Quellen ... zur Kirchen und Kulturgeschichte aus der diplomatischen Korrespondenz Jayme II, 1291–1327, 2 vols., Berlin, 1908. – Döllinger: Beiträge zur politischen, kirchlichen und Culturgeschichte der letzten 6 Jahrh., 3 vols., Vienna, 1862–1882. Vol. III., pp. 347–353, contains a Life of Boniface drawn from the Chronicle of Orvieto by an eye-witness, and other documents. – Denifle: Die Denkschriften der Colonna gegen Bonifaz VIII., etc., in Archiv für Lit. und Kirchengeschichte des M. A., 1892, V. 493 sqq. – Dante: Inferno, XIX. 52 sqq., XXVII. 85 sqq.; Paradiso, IX. 132, XXVII. 22, XXX. 147. Modern Works. – J. Rubeus: Bonif. VIII. e familia Cajetanorum, Rome, 1651. Magnifies Boniface as an ideal pope. – P Dupuy: Hist. du différend entre le Pape Bon. et Philip le Bel, Paris, 1655. – Baillet (a Jansenist): Hist. des désmelez du Pape Bon. VIII. avec Philip le Bel, Paris, 1718. – L. Tosti: Storia di Bon. VIII. e de’suoi tempi, 2 vols., Rome, 1846. A glorification of Boniface. – W. Drumann: Gesch. Bonifatius VIII. 2 vols., Königsberg, 1862. – Cardinal Wiseman: Pope Bon. VIII. in his Essays, III. 161– 222. Apologetic. – Boutaric: La France sous Philippe le Bel, Paris, 1861. – R. Holtzmann: W. von Nogaret, Freiburg, 1898. – E. Renan: Guil. de Nogaret, in Hist. Litt. de France, XXVII. 233 sq.; also Études sur la politique Rel. du règne de Phil.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  The invitations were general; but the Roman Catholic cantons and the four bishops who were invited refused, with the exception of the bishop of Lausanne, to send delegates, deeming the disputation of Baden final. Dr. Eck, afraid to lose his fresh laurels, was unwilling, as he said, "to follow the heretics into their nooks and corners"; but he severely attacked the proceedings. The Reformed party was strongly represented by delegates from Zurich, Basel, and St. Gall, and several cities of South Germany. Zurich sent about one hundred ministers and laymen, with a strong protection. The chief speakers on the Reformed side were Zwingli, Haller, Kolb, Oecolampadius, Capito, and Bucer from Strassburg; on the Roman side, Grab, Huter, Treger, Christen, and Burgauer. Joachim von Watt of St. Gall presided. Popular sermons were preached during the disputation by Blaurer of Constance, Zwingli, Bucer, Oecolampadius, Megander, and others. The Reformers carried an easy and complete victory, and reversed the decision of Baden. The ten Theses or Conclusions, drawn up by Haller and revised by Zwingli, were fully discussed, and adopted as a sort of confession of faith for the Reformed Church of Berne. They are as follows: — 1. The holy Christian Church, whose only Head is Christ, is born of the Word of God, and abides in the same, and listens not to the voice of a stranger. 2. The Church of Christ makes no laws and commandments without the Word of God. Hence human traditions are no more binding on us than as far as they are founded in the Word of God. 3. Christ is the only wisdom, righteousness, redemption, and satisfaction for the sins of the whole world. Hence it is a denial of Christ when we confess another ground of salvation and satisfaction. 4. The essential and corporal presence of the body and blood of Christ cannot be demonstrated from the Holy Scripture. 5. The mass as now in use, in which Christ is offered to God the Father for the sins of the living and the dead, is contrary to the Scripture, a blasphemy against the most holy sacrifice, passion, and death of Christ, and on account of its abuses an abomination before God. 6. As Christ alone died for us, so he is also to be adored as the only Mediator and Advocate between God the Father and the believers. Therefore it is contrary to the Word of God to propose and invoke other mediators. 7. Scripture knows nothing of a purgatory after this life. Hence all masses and other offices for the dead166 are useless. 8. The worship of images is contrary to Scripture. Therefore images should be abolished when they are set up as objects of adoration. 9. Matrimony is not forbidden in the Scripture to any class of men; but fornication and unchastity are forbidden to all. 10.

• From White Trash: The 400-Year Untold History of Class in America (2016)

  is the father of his country. . . . You little dandies, and other big folk may freely enjoy the fruits of our hardships; you may feast, where we had to starve; and frolic, where we had to fight; but at peril of all of you, give the Backwoodsman none of your slack-jaw. 56 All of this explains Congressman Walker’s point-counterpoint in distinguishing General Jackson from the congressional investigators. The beau was an effete snob, and his ridicule an uncalled-for taunt. The real men of America were Jacksonian, the hearty native sons of Tennessee and Kentucky. They fought the wars. They opened up the frontier through their sacrifice and hardship. They fathered the next generation of courageous settlers. Defensive westerners thus attached to Jackson their dreams and made him a viable presidential candidate. 57 Another way to promote their cracker president was through humorous exaggeration. As the different coffin handbills made the rounds in 1828, Jackson’s men used Crockett-like humor to defend him, claiming that the general was really guilty of having eaten the six militiamen, “swallowing them all, coffins and all.” When John Quincy Adams supporters circulated a note written by Jackson filled with misspellings and bad grammar, Jacksonians praised him as “self-taught.” If his lack of diplomatic experience made him “homebred,” this meant that he was less contaminated than the former diplomat Adams by foreign ideas or courtly pomp. The class comparison could not be ignored: Adams had been a professor of rhetoric at Harvard, while his Tennessee challenger was “sprung from a common family,” and had written nothing to brag about. Instinctive action was privileged over unproductive thought. 58 Given that his initial support in the 1824 campaign came from Alabama, Mississippi, North Carolina, and Tennessee, Jackson was derided for having cornered the cracker vote. A humorous piece in a southern newspaper described a Georgia cracker in Crockett prose, “half alligator, half man,” giving a hurrah for Jackson. By 1828, his Indiana constituency was presented as “The Backwoods Alive with Old Hickory.” 59 Jackson partisans were routinely chastised for their lack of taste and breeding. At a gathering in Philadelphia in 1828, drinkers lifted their glasses in violent toasts: “May the hickory ramrods ram down the powder of equality into our national guns, and wadded well with the voices of the people to blow Clay in the mud.” Another toastmaster wished that an “Adamite head was a drum head,

• From The Decameron (1353)

  After what had happened, Andreuola was more eager to die than to go on living, and, on recognizing the officers of the watch, she addressed them frankly and said: ‘I know who you are, and realize that it would be futile for me to try and escape. I am quite prepared to come with you and explain all this before the magistrates. But if any of you should venture to lay a finger on me, or to remove anything from this man’s body, you may rest assured that I shall denounce you.’ And so no hand was laid upon her, and she was led away with Gabriotto’s body to the palace of the podestà . The podestà , in other words the chief magistrate, having been roused from sleep, ordered her to be brought to his private quarters, where he questioned her about the circumstances of the case. He then got certain physicians to carry out a post mortem so as to ascertain that the good man had not been murdered, whether by poison or by any other means, and they unanimously confirmed that he had died a natural death from asphyxia, caused by the bursting of an abscess located in the region of his heart. Feeling that the girl was not entirely blameless, despite the physicians’ report, the magistrate made a pretence of offering her a favour that was not within his power to bestow, telling her that if she would yield to his pleasures, he would set her at liberty. On getting no response from her, he exceeded all the bounds of decorum and attempted to take her by force. But Andreuola, seething with indignation and summoning every ounce of her strength, defended herself vigorously and hurled him aside with a torrent of haughty abuse. When it was broad day, the affair was reported to Messer Negro, who, sick with anxiety, set out with numerous friends for the palace of the podestà , where, having heard the whole story from the lips of the chief magistrate himself, he protested about the seizure of his daughter and demanded her release. The chief magistrate, thinking it preferable to make a clean breast of his attempt on the girl rather than to wait for her to denounce him, began by praising her for her constancy, in proof of which he went on to describe how he had behaved towards her. On discovering how resolute she was, he had fallen deeply in love with her. And if it was agreeable to Messer Negro, who was her father, and also to the young lady herself, he would gladly take her for his wife, notwithstanding the fact that she had previously been married to a man of lowly condition. Whilst they were talking in this fashion, Andreuola came into her father’s presence, and, bursting into tears, threw herself on her knees before him.

• From The Second Sex (1949)

  In addition to this hope made concrete by playing with dolls, a housewife’s life also provides the little girl with possibilities of affirming herself. A great part of housework can be accomplished by a very young child; a boy is usually exempted from it; but his sister is allowed, even asked, to sweep, dust, peel vegetables, wash a newborn, watch the stew. In particular, the older sister often participates in maternal chores; either for convenience or because of hostility and sadism, the mother unloads many of her functions onto her; she is then prematurely integrated into the universe of the serious; feeling her importance will help her assume her femininity; but she is deprived of the happy gratuitousness, the carefree childhood; a woman before her time, she understands too soon what limits this specificity imposes on a human being; she enters adolescence as an adult, which gives her story a unique character. The overburdened child can prematurely be a slave, condemned to a joyless existence. But, if no more than an effort equal to her is demanded, she experiences the pride of feeling efficient like a grown person and is delighted to feel solidarity with adults. This solidarity is possible for the child because there is not much distance between the child and the housewife. A man specialized in his profession is separated from the infant stage by years of training; paternal activities are profoundly mysterious for the little boy; the man he will be later is barely sketched in him. On the contrary, the mother’s activities are accessible to the little girl. “She’s already a little woman,” say her parents, and often she is considered more precocious than the boy: in fact, if she is closer to the adult stage, it is because this stage traditionally remains more infantile for the majority of women. The fact is that she feels precocious, she is flattered to play the role of “little mother” to the younger ones; she easily becomes important, she speaks reason, she gives orders, she takes on superior airs with her brothers, who are still closed in the baby circle, she talks to her mother on an equal footing.

• From Amplified Holy Bible (2015)

  Concerning Elders 17 The elders who perform their leadership duties well are to be considered worthy of double honor (financial support), especially those who work hard at preaching and teaching [the word of God concerning eternal salvation through Christ]. 18 For the Scripture says, “YOU SHALL NOT MUZZLE THE OX WHILE IT IS TREADING OUT THE GRAIN [to keep it from eating],” and, “The worker is worthy of his wages [he deserves fair compensation].” [Deut 25:4 ; Luke 10:7 ] 19 Do not accept an accusation against an elder unless it is based on [the testimony of at least] two or three witnesses. [Deut 19:15 ] 20 As for those [elders] who continue in sin, reprimand them in the presence of all [the congregation], so that the rest will be warned. 21 I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels that you guard and keep these rules without bias, doing nothing out of favoritism. 22 Do not hurry to lay hands on anyone [ordaining and approving someone for ministry or an office in the church, or in reinstating expelled offenders], and thereby share in the sins of others; keep yourself free from sin. 23 No longer d continue drinking [only] water, but use a little wine for the sake of your stomach and your frequent illnesses. 24 e The sins of some people are conspicuous, leading the way for them into judgment [so that they are clearly not qualified for ministry]; but the sins of others appear later [for they are hidden and follow behind them]. 25 Likewise, good deeds are quite evident, and those which are otherwise cannot be hidden [indefinitely]. 1 Timothy 6 Instructions to Those Who Minister 1 A ll who are under the yoke as bond-servants (slaves) are to regard their own masters as worthy of honor and respect so that the name of God and the teaching [about Him] will not be spoken against. 2 Those who have believing masters are not to be disrespectful toward them because they are brothers [in Christ], but they should serve them even better, because those who benefit from their kindly service are believers and beloved. Teach and urge these [duties and principles]. 3 If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ, and with the doctrine and teaching which is in agreement with godliness (personal integrity, upright behavior), 4 he is conceited and woefully ignorant [understanding nothing]. He has a morbid interest in controversial questions and disputes about words, which produces envy, quarrels, verbal abuse, evil suspicions, 5 and perpetual friction between men who are corrupted in mind and deprived of the truth, who think that godliness is a source of profit [a lucrative, money-making business—withdraw from them]. 6 But godliness actually is a source of great gain when accompanied by contentment [that contentment which comes from a sense of inner confidence based on the sufficiency of God].

• From The Decameron (1353)

  And if you are expecting to taste so much as a single drop, you are going to be disappointed.’ And so saying, he washed four handsome new glasses with his own hands, called for a small flagon of his best wine, and, taking meticulous care, filled the glasses for Messer Geri and his companions, none of whom had tasted such an exquisite wine for years. Messer Geri affirmed that the wine was excellent, and for the remainder of the emissaries’ stay in Florence, he called there nearly every morning with them to sample it afresh. When their mission was completed and the emissaries were about to depart, Messer Geri held a magnificent banquet, to which he invited a number of the most distinguished citizens of Florence. He also sent an invitation to Cisti, who could by no means be persuaded to accept. So he ordered one of his servants to take a flask, ask Cisti to fill it with wine, and serve half a glass of it to each of the guests during the first course. The servant, who was possibly feeling somewhat annoyed that he had never been allowed to sample the wine, took along a huge flask, and when Cisti saw it, he said: ‘Messer Geri has not sent you to me, my lad.’ The servant kept assuring him that he had, but could obtain no other answer. So he returned to Messer Geri and told him what Cisti had said. ‘Go back to him,’ said Messer Geri, ‘and tell him that I am sending you to him; and if he gives you the same answer, ask him to whom I am sending you.’ The servant returned to Cisti, and said: ‘I can assure you, Cisti, that it is to you that Messer Geri sends me.’ ‘And I can assure you, my lad,’ Cisti replied, ‘that you are wrong.’ ‘To whom is he sending me then?’ asked the servant. ‘To the Arno,’ 4 replied Cisti. When the servant reported this conversation to Messer Geri, his eyes were immediately opened to the truth, and he asked the servant to show him the flask. On being shown the flask, he said: ‘Cisti is perfectly right.’ And having given the servant a severe scolding, he ordered him to return with a flask of more modest proportions. On seeing this second flask, Cisti said: ‘Now I know that he has sent you to me.’ And he filled it up for him contentedly. Later that same day, Cisti filled a small cask with wine of the same vintage and had it tenderly conveyed to Messer Geri’s house, after which he called on Messer Geri in person, and said: ‘Sir, I would not want you to suppose that I was taken aback on seeing the large flask this morning.

• From Posing for Portrait and Glamour Photography (2013)

  S 3. How Lens Choice Affects Pose Selection “In a photograph a person’s eyes tell much, sometimes they tell all.”—Alfred Eisenstaedt ince this is a chapter that’s as much about hardware as it is posing, I wanted to share my favorite Alfred Eisenstaedt story with you. Eisenstaedt worked as a photographer for Life magazine from 1936 to 1972, and his photographs of the great and near great appeared on ninety Life covers. Once, while making an executive portrait for the magazine, the CEO said, “I see you use a Rolleiflex; so do I.” Without blinking, Eisenstaedt replied “I see your secretary uses an Underwood typewriter; so does Ernest Hemingway.” A BASIC LENS KIT My basic lens kit is simple, and the specific lens I choose depends on whether I’m shooting indoors or out. When you’re shooting indoors, space and light are in short supply. I often find myself pressed up against the opposite wall, so I use a shorter lens than I might otherwise use. What was I thinking here? Anytime you sit somebody down on a floor or another flat surface, have them roll onto one hip to create a more natural pose. This image was captured using a Canon EOS 50D camera and an EF 85mm lens. The exposure was 1/125 second at f/2 and ISO 400. I never got the previous pose right, but I did work with the subject to come up with something completely different. The new pose was aggressive and sexy at the same time, perfect for this type of intimate portrait. This photo was captured with a Canon EOS 50D camera and an EF 28-155mm IS lens. The exposure was 1/30 second at f/4 and ISO 800. Two different lenses, two different poses.

• From Pleasure Activism (2017)

  116 This essay first appeared as adrienne maree brown, “The Pleasure Dome: On Nonmnogamy and Casual Sex,” June 21, 2017, Bitch Media (blog), https://www.bitchmedia.org/article/pleasure-dome/nonmonogamy-and-casual-sex-hearken.117 Janet W. Hardy and Dossie Easton, The Ethical Slut: A Guide to Infinite Sexual Possibilities, 3rd ed. (Berkeley: Ten Speed Press, 2017).118 The term “escalator” came to me from my friend David Treleaven.119 And because I am immensely picky. This is one of the funniest aspects of being a pleasure activist—when people hear me say this, they think I am down for what- and whomever. The truth is that I am quite picky, and as I gain confidence to be my whole sexy self, I become more discerning about who can gather my attention.120 Tristan Taormino, Opening Up: A Guide to Creating and Sustaining Open Relationships (New York: Simon & Shuster, 2005).121 And even in this deep wiring, there can be shifts over time. Apparently. At least in my deep wiring.122 This piece was written before Kevin Spacey’s unfortunate fall from grace. The rope he threw to save himself was his gay identity. This is a bit random, but it makes me think of how many people have practiced shady nonmonogamy because they were so scared to come out of the closet. And you know, I have compassion—closets are full of shadows and shade. Come out on your own time … but come out without casting that shade on anyone you have harmed while in there.123 ”I am an unapologetic marriage abolitionist, which means that I believe that the financial and legalized structural advantages currently attached to the institution of marriage in this country should not be linked to the practice of marriage as such, but should be available to all people who want to collaborate on home, family, support and love on their own terms.” Alexis Pauline Gumbs, “‘Keep Your Sorry’: On Slavery, Marriage, and the Possibility of Love,” Feminist Wire, July 27, 2011, https://www.thefeministwire.com/2011/07/keep-your-sorry-on-slavery-marriage-and-the-possibility-of-love.124 Principles are listed in the essay “Love as Political Resistance” in this book, p. 59.Being SecondThe other woman has time to manicure her nails The other woman is perfect where her rival fails And she’s never seen with pin curls in her hair, anywhere.125 The other woman enchants her clothes with French perfume The other woman keeps fresh cut flowers in each room There are never toys that’s scattered everywhere And when her old man comes to call He finds her waiting like a lonesome queen ‘Cause to be by her side It’s such a change from old routine But the other woman will always cry herself to sleep The other woman will never have his love to keep And as the years go by the other woman Will spend her life alone Alone Alone —Nina Simone, “The Other Woman,” 1968126

• From Anna Karenina (1877)

  “That’s the best way,” Stremov put in. Stremov was a man of fifty, partly gray, but still vigorous-looking, very ugly, but with a characteristic and intelligent face. Liza Merkalova was his wife’s niece, and he spent all his leisure hours with her. On meeting Anna Karenina, as he was Alexey Alexandrovitch’s enemy in the government, he tried, like a shrewd man and a man of the world, to be particularly cordial with her, the wife of his enemy. “‘Nothing,’” he put in with a subtle smile, “that’s the very best way. I told you long ago,” he said, turning to Liza Merkalova, “that if you don’t want to be bored, you mustn’t think you’re going to be bored. It’s just as you mustn’t be afraid of not being able to fall asleep, if you’re afraid of sleeplessness. That’s just what Anna Arkadyevna has just said.” “I should be very glad if I had said it, for it’s not only clever but true,” said Anna, smiling. “No, do tell me why it is one can’t go to sleep, and one can’t help being bored?” “To sleep well one ought to work, and to enjoy oneself one ought to work too.” “What am I to work for when my work is no use to anybody? And I can’t and won’t knowingly make a pretense about it.” “You’re incorrigible,” said Stremov, not looking at her, and he spoke again to Anna. As he rarely met Anna, he could say nothing but commonplaces to her, but he said those commonplaces as to when she was returning to Petersburg, and how fond Countess Lidia Ivanovna was of her, with an expression which suggested that he longed with his whole soul to please her and show his regard for her and even more than that. Tushkevitch came in, announcing that the party were awaiting the other players to begin croquet. “No, don’t go away, please don’t,” pleaded Liza Merkalova, hearing that Anna was going. Stremov joined in her entreaties. “It’s too violent a transition,” he said, “to go from such company to old Madame Vrede. And besides, you will only give her a chance for talking scandal, while here you arouse none but such different feelings of the highest and most opposite kind,” he said to her. Anna pondered for an instant in uncertainty. This shrewd man’s flattering words, the naïve, childlike affection shown her by Liza Merkalova, and all the social atmosphere she was used to,—it was all so easy, and what was in store for her was so difficult, that she was for a minute in uncertainty whether to remain, whether to put off a little longer the painful moment of explanation. But remembering what was in store for her alone at home, if she did not come to some decision, remembering that gesture—terrible even in memory—when she had clutched her hair in both hands—she said good-bye and went away. Chapter 19