As much as the Democrats try to change the subject, this election will be about Barack Obama, period. Mitt's speech last night hit all the right notes, but this fight is not about him. He's just the vessel. Now the question is, does this guy at 1600 Pennsylvania Ave. who thinks the private sector is doing fine get another four years?
There's a list of foods I can't have in the house. Peanut butter, can't have that in the house. Potato chips, can't have that in the house. Random little small mini candy bars, don't even think about it. I just have to watch everything. I have to stay between 1500 and 1600 calories a day. That's it.
There haven't been fundamental structural changes in America. There's been a very important symbolic change and that is the election of Barack Obama. But the only black people who truly live in a post-racial world in America all live in a very nice house on 1600 Pennsylvania Avenue.
Henry Louis Gates
Men know how to read printed books; they do not know how to read the unprinted ones. They can play on a stringed harp, but not on a stringless one. Applying themselves to the superficial instead of the profound, how should they understand music or poetry?From the Saikontan, by Kojisei (circa 1600) cited in Haiku by Robert Blyth, circa 1947 Tokyo, p. 73.
In 1600 the specialization of games and pastimes did not extend beyond infancy; after the age of three or four it decreased and disappeared. From then on the child played the same games as the adult, either with other children or with adults. . . . Conversely, adults used to play games which today only children play.
Understand that religion, at least western versions of it, rests on a type of thinking called Revelation. This mode holds that truths concerning the workings of reality are hidden, masked by, through or behind a deity such that only a few privileged souls are able to see through the veil and 'reveal' those truths... But (around 1600) revelation as a means of understanding began to be challenged by two other methods of differentiating truth from fallacy: Reason and Empiricism.
Thomas Daniel Nehrer
No one in hundreds of years has had that kind of power - the power to control the elements. Not since the slaughter of the 1600's... She has saved her greatest warrior for the moment when you are most needed. It is you, Isi, not us; you are the one destined to save the planet. We boys are just window dressing while you are the last knight of the Earth, pulled from her core and given from her heart to save us all. Haven't you noticed it? The flowers turn their faces to you, as if you were the sun. The most timid and previously abused bird curls up in your arms, as if it were her most natural place. When you are sad, the sky shares your sorrow and darkens in empathy. When you are happy, the moon throws herself into eclipse and the stars themselves wink at you to celebrate your joy. You are her daughter, the daughter of Earth, and she smiles when she sees you.
You sometimes hear people say, with a certain pride in their clerical resistance to the myth, that the nineteenth century really ended not in 1900 but in 1914. But there are different ways of measuring an epoch. 1914 has obvious qualifications; but if you wanted to defend the neater, more mythical date, you could do very well. In 1900 Nietzsche died; Freud published The Interpretation of Dreams; 1900 was the date of Husserl Logic, and of Russell's Critical Exposition of the Philosophy of Leibniz. With an exquisite sense of timing Planck published his quantum hypothesis in the very last days of the century, December 1900. Thus, within a few months, were published works which transformed or transvalued spirituality, the relation of language to knowing, and the very locus of human uncertainty, henceforth to be thought of not as an imperfection of the human apparatus but part of the nature of things, a condition of what we may know. 1900, like 1400 and 1600 and 1000, has the look of a year that ends a saeculum. The mood of fin de sie¨cle is confronted by a harsh historical finis saeculi. There is something satisfying about it, some confirmation of the rightness of the patterns we impose. But as Focillon observed, the anxiety reflected by the fin de sie¨cle is perpetual, and people don't wait for centuries to end before they express it. Any date can be justified on some calculation or other. And of course we have it now, the sense of an ending. It has not diminished, and is as endemic to what we call modernism as apocalyptic utopianism is to political revolution. When we live in the mood of end-dominated crisis, certain now-familiar patterns of assumption become evident. Yeats will help me to illustrate them. For Yeats, an age would end in 1927; the year passed without apocalypse, as end-years do; but this is hardly material. 'When I was writing A Vision, ' he said, 'I had constantly the word "terror" impressed upon me, and once the old Stoic prophecy of earthquake, fire and flood at the end of an age, but this I did not take literally.' Yeats is certainly an apocalyptic poet, but he does not take it literally, and this, I think, is characteristic of the attitude not only of modern poets but of the modern literary public to the apocalyptic elements. All the same, like us, he believed them in some fashion, and associated apocalypse with war. At the turning point of time he filled his poems with images of decadence, and praised war because he saw in it, ignorantly we may think, the means of renewal. 'The danger is that there will be no war... Love war because of its horror, that belief may be changed, civilization renewed.' He saw his time as a time of transition, the last moment before a new annunciation, a new gyre. There was horror to come: 'thunder of feet, tumult of images.' But out of a desolate reality would come renewal. In short, we can find in Yeats all the elements of the apocalyptic paradigm that concern us.