更多>>人气最旺专家

石季武

领域:九江传媒网

介绍:Even to me, its dimensions, at times, seem incredible. It does not look so big—no, not even in the cellar. By the mere eye, its magnitude can be but imperfectly comprehended, because only one side can be received at one time; and said side can only present twelve feet, linear measure. But then, each other side also is twelve feet long; and the whole obviously forms a square and twelve times twelve is one hundred and forty-four. And so, an adequate conception of the magnitude of this chimney is only to be got at by a sort of process in the higher mathematics by a method somewhat akin to those whereby the surprising distances of fixed stars are computed....

史佳昊

领域:风讯网

介绍:Nor is it merely that we can discern in Christ that close union of personality with perfection which forms the real distinction between the classical and romantic movement in life, but the very basis of his nature was the same as that of the nature of the artist—an intense and flamelike imagination. He realised in the entire sphere of human relations that imaginative sympathy which in the sphere of Art is the sole secret of creation. He understood the leprosy of the leper, the darkness of the blind, the fierce misery of those who live for pleasure, the strange poverty of the rich. Some one wrote to me in trouble, ‘When you are not on your pedestal you are not interesting.’ How remote was the writer from what Matthew Arnold calls ‘the Secret of Jesus.’ Either would have taught him that whatever happens to another happens to oneself, and if you want an inscription to read at dawn and at night-time, and for pleasure or for pain, write up on the walls of your house in letters for the sun to gild and the moon to silver, ‘Whatever happens to oneself happens to another.’

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oug | <动态当天时间> | 阅读(813) | 评论(26)
It is but fit that, like those old monastic institutions of Europe, whose inmates go not out of their own walls to be inurned, but are entombed there where they die, the Encantadas, too, should bury their own dead, even as the great general monastery of earth does hers.【阅读全文】
e7c | <动态当天时间> | 阅读(379) | 评论(761)
BOOK III. THE PRESENTIMENT AND THE VERIFICATION.【阅读全文】
goy | <动态当天时间> | 阅读(361) | 评论(22)
It may not be superfluous to notice a few more of the common misapprehensions of utilitarian ethics, even those which are so obvious and gross that it might appear impossible for any person of candour and intelligence to fall into them: since persons, even of considerable mental endowments, often give themselves so little trouble to understand the bearings of any opinion against which they entertain a prejudice, and men are in general so little conscious of this voluntary ignorance as a defect, that the vulgarest misunderstandings of ethical doctrines are continually met with in the deliberate writings of persons of the greatest pretensions both to high principle and to philosophy. We not uncommonly hear the doctrine of utility inveighed against as a godless doctrine. If it be necessary to say anything at all against so mere an assumption, we may say that the question depends upon what idea we have formed of the moral character of the Deity. If it be a true belief that God desires, above all things, the happiness of his creatures, and that this was his purpose in their creation, utility is not only not a godless doctrine, but more profoundly religious than any other. If it be meant that utilitarianism does not recognise the revealed will of God as the supreme law of morals, I answer, that an utilitarian who believes in the perfect goodness and wisdom of God, necessarily believes that whatever God has thought fit to reveal on the subject of morals, must fulfil the requirements of utility in a supreme degree. But others besides utilitarians have been of opinion that the Christian revelation was intended, and is fitted, to inform the hearts and minds of mankind with a spirit which should enable them to find for themselves what is right, and incline them to do it when found, rather than to tell them, except in a very general way, what it is: and that we need a doctrine of ethics, carefully followed out, to interpret to us the will of God. Whether this opinion is correct or not, it is superfluous here to discuss; since whatever aid religion, either natural or revealed, can afford to ethical investigation, is as open to the utilitarian moralist as to any other. He can use it as the testimony of God to the usefulness or hurtfulness of any given course of action, by as good a right as others can use it for the indication of a transcendental law, having no connexion with usefulness or with happiness.【阅读全文】
iy8 | <动态当天时间> | 阅读(384) | 评论(71)
This was my first lesson in the discipline of the sea, and I never forgot it. From that time I learned that sea-officers never gave reasons for any thing they order to be done. It is enough that they command it, so that the motto is, "Obey orders, though you break owners."【阅读全文】
yuy | <动态当天时间> | 阅读(464) | 评论(630)
He showed me all the lions; but more than all, he took me to see a charming lioness—a young damsel—the daughter of a chief—the reputation of whose charms had spread to the neighbouring islands, and even brought suitors therefrom. Among these was Tooboi, the heir of Tamatory, King of Eaiatair, one of the Society Isles. The girl was certainly fair to look upon. Many heavens were in her sunny eyes; and the outline of that arm of hers, peeping forth from a capricious tappa robe, was the very curve of beauty.【阅读全文】
ka7 | 2019-03-13 | 阅读(656) | 评论(482)
"Taking his ease, d'ye see, down here on a chest, if you want to know," replied that worthy himself, quietly withdrawing his pipe from his mouth. This insolence flung the fiery little mate into a mighty rage; but Beauty said nothing, puffing away with all the tranquillity imaginable. Here it must be remembered that, never mind what may be the provocation, no prudent officer ever dreams of entering a ship's forecastle on a hostile visit. If he wants to see anybody who happens to be there, and refuses to come up, why he must wait patiently until the sailor is willing. The reason is this. The place is very dark: and nothing is easier than to knock one descending on the head, before he knows where he is, and a very long while before he ever finds out who did it.【阅读全文】
cmm | 2019-03-13 | 阅读(316) | 评论(269)
Yes, I now began to look on them with a sort of incipient love; but more with an eye of pity and compassion, as men of naturally gentle and kind dispositions, whom only hardships, and neglect, and ill-usage had made outcasts from good society; and not as villains who loved wickedness for the sake of it, and would persist in wickedness, even in Paradise, if they ever got there. And I called to mind a sermon I had once heard in a church in behalf of sailors, when the preacher called them strayed lambs from the fold, and compared them to poor lost children, babes in the wood, orphans without fathers or mothers.【阅读全文】
ai5 | 2019-03-13 | 阅读(922) | 评论(499)
Though Pierre profoundly shuddered at that impenetrable yet blackly significant nebulousness, which the wild story of Isabel threw around the early life of his father; yet as he recalled the dumb anguish of the invocation of the empty and the ashy hand uplifted from his father's death-bed, he most keenly felt that of whatsoever unknown shade his father's guilt might be, yet in the final hour of death it had been most dismally repented of; by a repentance only the more full of utter wretchedness, that it was a consuming secret in him. Mince the matter how his family would, had not his father died a raver? Whence that raving, following so prosperous a life? Whence, but from the cruelest compunctions?【阅读全文】
6ce | 2019-03-13 | 阅读(587) | 评论(528)
When thus attacked, the Epicureans have always answered, that it is not they, but their accusers, who represent human nature in a degrading light; since the accusation supposes human beings to be capable of no pleasures except those of which swine are capable. If this supposition were true, the charge could not be gainsaid, but would then be no longer an imputation; for if the sources of pleasure were precisely the same to human beings and to swine, the rule of life which is good enough for the one would be good enough for the other. The comparison of the Epicurean life to that of beasts is felt as degrading, precisely because a beast's pleasures do not satisfy a human being's conceptions of happiness. Human beings have faculties more elevated than the animal appetites, and when once made conscious of them, do not regard anything as happiness which does not include their gratification. I do not, indeed, consider the Epicureans to have been by any means faultless in drawing out their scheme of consequences from the utilitarian principle. To do this in any sufficient manner, many Stoic, as well as Christian elements require to be included. But there is no known Epicurean theory of life which does not assign to the pleasures of the intellect; of the feelings and imagination, and of the moral sentiments, a much higher value as pleasures than to those of mere sensation. It must be admitted, however, that utilitarian writers in general have placed the superiority of mental over bodily pleasures chiefly in the greater permanency, safety, uncostliness, &c., of the former—that is, in their circumstantial advantages rather than in their intrinsic nature. And on all these points utilitarians have fully proved their case; but they might have taken the other, and, as it may be called, higher ground, with entire consistency. It is quite compatible with the principle of utility to recognise the fact, that some kinds of pleasure are more desirable and more valuable than others. It would be absurd that while, in estimating all other things, quality is considered as well as quantity, the estimation of pleasures should be supposed to depend on quantity alone.【阅读全文】
u6k | 2019-03-12 | 阅读(804) | 评论(161)
That the immorality alluded to is continually increasing is plainly shown in the numerous, severe, and perpetually violated laws against licentiousness of all kinds in both groups of islands.【阅读全文】
5cm | 2019-03-12 | 阅读(647) | 评论(828)
Never heed for the present yonder Burnt District of the Enchanted Isles. Look edgeways, as it were, past them, to the south. You see nothing; but permit me to point out the direction, if not the place, of certain interesting objects in the vast sea, which, kissing this tower's base, we behold unscrolling itself towards the Antarctic Pole.【阅读全文】
yww | 2019-03-12 | 阅读(806) | 评论(93)
This feat is very seldom attempted, for it needs the utmost caution, address, and dexterity; and no one but a super-expert burglar, and faultless Leander of a swimmer, could achieve it.【阅读全文】
as5 | 2019-03-12 | 阅读(754) | 评论(326)
The extreme misery and general prostration of the man, caused by the great effusion of blood—though, strange to say, at first he said he felt no pain from the wound itself—induced the Surgeon, very reluctantly, to forego an immediate search for the ball, to extract it, as that would have involved the dilating of the wound by the knife; an operation which, at that juncture, would have been almost certainly attended with fatal results. A day or two, therefore, was permitted to pass, while simple dressings were applied.【阅读全文】
ukm | 2019-03-11 | 阅读(161) | 评论(967)
How many, again, and how irreconcileable, are the standards of justice to which reference is made in discussing the repartition of taxation. One opinion is, that payment to the State should be in numerical proportion to pecuniary means. Others think that justice dictates what they term graduated taxation; taking a higher percentage from those who have more to spare. In point of natural justice a strong case might be made for disregarding means altogether, and taking the same absolute sum (whenever it could be got) from every one: as the subscribers to a mess, or to a club, all pay the same sum for the same privileges, whether they can all equally afford it or not. Since the protection (it might be said) of law and government is afforded to, and is equally required by, all, there is no injustice in making all buy it at the same price. It is reckoned justice, not injustice, that a dealer should charge to all customers the same price for the same article, not a price varying according to their means of payment. This doctrine, as applied to taxation, finds no advocates, because it conflicts strongly with men's feelings of humanity and perceptions of social expediency; but the principle of justice which it invokes is as true and as binding as those which can be appealed to against it. Accordingly, it exerts a tacit influence on the line of defence employed for other modes of assessing taxation. People feel obliged to argue that the State does more for the rich than for the poor, as a justification for its taking more from them: though this is in reality not true, for the rich would be far better able to protect themselves, in the absence of law or government, than the poor, and indeed would probably be successful in converting the poor into their slaves. Others, again, so far defer to the same conception of justice, as to maintain that all should pay an equal capitation tax for the protection of their persons (these being of equal value to all), and an unequal tax for the protection of their property, which is unequal. To this others reply, that the all of one man is as valuable to him as the all of another. From these confusions there is no other mode of extrication than the utilitarian.【阅读全文】
umu | 2019-03-11 | 阅读(652) | 评论(550)
"He was just entering upon manhood, when thus left in nature sole survivor of his race. Other youngsters might have turned mourners; he turned avenger. His nerves were electric wires—sensitive, but steel. He was one who, from self-possession, could be made neither to flush nor pale. It is said that when the tidings were brought him, he was ashore sitting beneath a hemlock eating his dinner of venison—and as the tidings were told him, after the first start he kept on eating, but slowly and deliberately, chewing the wild news [239] with the wild meat, as if both together, turned to chyle, together should sinew him to his intent. From that meal he rose an Indian-hater. He rose; got his arms, prevailed upon some comrades to join him, and without delay started to discover who were the actual transgressors. They proved to belong to a band of twenty renegades from various tribes, outlaws even among Indians, and who had formed themselves into a maurauding crew. No opportunity for action being at the time presented, he dismissed his friends; told them to go on, thanking them, and saying he would ask their aid at some future day. For upwards of a year, alone in the wilds, he watched the crew. Once, what he thought a favorable chance having occurred—it being midwinter, and the savages encamped, apparently to remain so—he anew mustered his friends, and marched against them; but, getting wind of his coming, the enemy fled, and in such panic that everything was left behind but their weapons. During the winter, much the same thing happened upon two subsequent occasions. The next year he sought them at the head of a party pledged to serve him for forty days. At last the hour came. It was on the shore of the Mississippi. From their covert, Moredock and his men dimly descried the gang of Cains in the red dusk of evening, paddling over to a jungled island in mid-stream, there the more securely to lodge; for Moredock's retributive spirit in the wilderness spoke ever to their trepidations now, like the voice calling through the garden. Waiting until dead of night, the whites swam the river, towing after them a raft laden [240] with their arms. On landing, Moredock cut the fastenings of the enemy's canoes, and turned them, with his own raft, adrift; resolved that there should be neither escape for the Indians, nor safety, except in victory, for the whites. Victorious the whites were; but three of the Indians saved themselves by taking to the stream. Moredock's band lost not a man.【阅读全文】
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