“Shakespeare,” said he, “frees the mind. You, as a journalist, will find him useful in so far as a close study of his works will purify your style and enlarge your vocabulary.”
McCray had not understood all of what Hatcher had tried to communicate to him, but he had caught the terror in Hatcher's thoughts. Hatcher's people had fled from these ancients many millenia before—fled and hidden in the heart of the Orion gas cloud, their world and all. Yet even there they were not safe. They knew that in time the Old Ones would find them. And it was this fear that had led them to kidnap humans, seeking allies in the war that could not forever be deferred.
"Meaning that I'm spoiling your day," he put in. "But I don't see why we should talk about—that—if you'd sooner not. I can forget too."
"Until I tell you otherwise! How about the prime subject?"
“Well what do you propose that I should do?” asked Cimon after he had drained his cup.
The Harpes—Big Harpe’s Ride to Death
Well, into these conflicts and disorders comes Socialism, and Socialism alone, to explain, to justify, to propose new conventions and new interpretations of relationship, to champion the reasonable claims of the young, to mitigate the thwarted ownership of the old. Socialism comes, constructive amid the wreckage.
Did that mean—did it possibly mean—that there was a lag of an hour or two each way? Did it, for example, mean that at the speed of his suit's pararadio, millions of times faster than light, it took hours to get a message to the ship and back?
‘It is not the character (the marks used to characterise the genus) which makes the genus, but the genus which makes the character;’ but the very man, who first distinctly recognised this difficulty in the natural system, helped to increase it by his doctrine of the constancy of species. This doctrine appears in Linnaeus in an unobtrusive form, rather as resulting from daily experience and liable to be modified by further investigation; but it became with his successors an article of faith, a dogma, which no botanist could even doubt without losing his scientific reputation; and thus during more than a hundred years the belief, that every organic form owes its existence to a separate act of creation and is therefore absolutely distinct from all other forms, subsisted side by side with the fact of experience, that there is an intimate tie of relationship between these forms, which can only be imperfectly indicated by definite marks. Every systematist knew that this relationship was something more than mere resemblance perceivable by the senses, while thinking men saw the contradiction between the assumption of an absolute difference of origin in species (for that is what is meant by their constancy) and the fact of their affinity. Linnaeus in his later years made some strange attempts to explain away this contradiction; his successors adopted a way of their own; various scholastic notions from the 16th century still survived among the systematists, especially after Linnaeus had assumed the lead among them, and it was thought that the dogma of the constancy of species might find especially in Plato’s misinterpreted doctrine of ideas a philosophical justification, which was the more acceptable because it harmonised well with the tenets of the Church. If, as Elias Fries said in 1835, there is ‘quoddam supranaturale’ in the natural system, namely the affinity of organisms, so much the better for the system; in the opinion of the same writer each division of the system expresses an idea (‘singula sphaera (sectio) ideam quandam exponit’), and all these ideas might easily be explained in their ideal connection as representing the plan of creation. If observation and theoretical considerations occasionally
“Why don’t you occasionally give us some French music at your concerts?” he was asked.详情 ➢
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