Do you not see how necessary a world of pains and troubles is to school an intelligence and make it a soul?
John KeatsRead
I think we may class the lawyer in the natural history of monsters.
Interpretation
This quote suggests that lawyers may be viewed as negative figures in society, akin to 'monsters'.
John Keats uses the metaphor of 'monsters' to describe lawyers, implying that their role in society can be seen as predatory or morally dubious. This critique reflects the author's perspective on the legal profession, suggesting that lawyers might exploit legal systems for personal gain rather than seeking justice.
In practice
In a debate about legal ethics, one might reference this quote to illustrate skepticism about the profession.
Do you not see how necessary a world of pains and troubles is to school an intelligence and make it a soul?
Are there not thousands in the world who love their fellows even to the death, who feel the giant agony of the world, and more, like slaves to poor humanity, labor for mortal good?
Ask yourself my love whether you are not very cruel to have so entrammelled me, so destroyed my freedom. Will you confess this in the Letter you must write immediately, and do all you can to console me in it β make it rich as a draught of poppies to intoxicate me βwrite the softest words and kiss them that I may at least touch my lips where yours have been. For myself I know not how to express my devotion to so fair a form: I want a brighter word than bright, a fairer word than fair.
Faded the flower and all its budded charms,Faded the sight of beauty from my eyes,Faded the shape of beauty from my arms,Faded the voice, warmth, whiteness, paradise!Vanishd unseasonably
...I leaped headlong into the Sea, and thereby have become more acquainted with the Soundings, the quicksands, and the rocks, than if I had stayed upon the green shore, and piped a silly pipe, and took tea and comfortable advice.
You are always new, the last of your kisses was ever the sweetest.
Both dreams and myths are important communications from ourselves to ourselves. If we do not understand the language in which they are written, we miss a great deal of what we know and tell ourselves in those hours when we are not busy manipulating the outside world.
There may be here and there a worker who for certain reasons unexplainable to us does not join a union of labor. That is his right. It is his legal right, no matter how morally wrong he may be. It is his legal right, and no one can or dare question his exercise of that legal right.
It is a truism to say that the dog is largely what his master makes of him: he can be savage and dangerous, untrustworthy, cringing and fearful; or he can be faithful and loyal, courageous and the best of companions and allies.
Even two of humanity's most intimate possessions - a sense of self and a body image - are fluid, highly modifiable creations of the brain's mischievous deployment of electricity and a handful of chemicals. They both can change or be changed on less than a second's notice.
In the space which thought creates around itself there is no love. This space divides man from man, and in it is all the becoming, the battle of life, the agony and fear. Meditation is the ending of this space, the ending of the me.
It is amazing how complete is the delusion that beauty is goodness. A handsome woman talks nonsense, you listen and hear not nonsense but cleverness. She says and does horrid things, and you see only charm. And if a handsome woman does not say stupid or horrid things, you at once persuade yourself that she is wonderfully clever and moral.
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