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Authors: A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
Categories: A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
Certainly the most destructive vice if you like, that a person can have. More than pride, which is supposedly the number one of the cardinal sins - is self pity. Self pity is the worst possible emotion anyone can have. And the most destructive. It is, to slightly paraphrase what Wilde said about hatred, and I think actually hatred's a subset of self pity and not the other way around - ' It destroys everything around it, except itself '. Self pity will destroy relationships, it'll destroy anything that's good, it will fulfill all the prophecies it makes and leave only itself. And it's so simple to imagine that one is hard done by, and that things are unfair, and that one is underappreciated, and that if only one had had a chance at this, only one had had a chance at that, things would have gone better, you would be happier if only this, that one is unlucky. All those things. And some of them may well even be true. But, to pity oneself as a result of them is to do oneself an enormous disservice. I think it's one of things we find unattractive about the american culture, a culture which I find mostly, extremely attractive, and I like americans and I love being in america. But, just occasionally there will be some example of the absolutely ravening self pity that they are capable of, and you see it in their talk shows. It's an appalling spectacle, and it's so self destructive. I almost once wanted to publish a self help book saying 'How To Be Happy by Stephen Fry : Guaranteed success'. And people buy this huge book and it's all blank pages, and the first page would just say - ' Stop Feeling Sorry For Yourself - And you will be happy '. Use the rest of the book to write down your interesting thoughts and drawings, and that's what the book would be, and it would be true. And it sounds like 'Oh that's so simple', because it's not simple to stop feeling sorry for yourself, it's bloody hard. Because we do feel sorry for ourselves, it's what Genesis is all about.

Stephen Fry
The Golden Bough captured the imagination of many artists in the early twentieth century. Eliot, certainly, was immersed in it, discussing it familiarly in his graduate school papers and book reviews and constantly alluding to it in his art. The most straightforward advice he offers to readers of The Waste Land (given in the notes to the poem) is, in paraphrase, that any serious reader of the poem must take into consideration modern scholarship in myth and anthropology, especially Frazer Golden Bough and Jessie Weston From Ritual to Romance. The poet says that he is indebted to this scholarship for his title, his plan, his symbolism, and many of his references to ancient religion and society. His claim about the title, taken from the monomyth of Frazer and Weston, his claim about the symbolism, associated with the birth-death-rebirth cycles of the myths, and his claim about the miscellaneous undergirding references have been discussed by Grover Smith and other scholars. We wish to focus more on Eliot's claim about being indebted to Frazer for the plan of the poem. We believe it refers, at least in part, to Frazer's use of the comparative method and to his practice of assembling many perspectives and allowing these perspectives to make his point. It must be noted at once that Eliot was quite selective in his admiration of Frazer. For example, he did not admire Frazer's positivism. Frazer put his faith in science and celebrated what he called the evolution from magic to religion to science. Nor did Eliot share Frazer's conclusions. In his 1913 paper on the interpretation of primitive ritual, he says that Frazer's interpretations of specific myths (the myth of the dying god is his example) are almost certainly mistaken. But Eliot did admire Frazer's erudition and his increasingly nontheoretical presentation of many angles of vision which in themselves tend to generate an overarching abstract primitive vision. In 1924, on the occasion of the publication of a condensed edition of The Golden Bough, Eliot wrote a review in which he lauded Frazer for having "extended the consciousness of the human mind into as dark a backward and abysm of time as has yet been explored." Eliot argues that Frazer's importance for artists is in his exemplary withdrawal from speculation, his adoption of the absence of interpretation as a positive modus operandi.

Jewel Spears Brooker
This discussion of war then lays the foundation for an understanding of change as a process and as an essential component of military affairs. Militaries must change to cope with the changing environment in which they function. The U.S. Army has a robust process to guide change in its combat developments community. Change is also present in the business world, as industry seeks a competitive advantage in order to survive and prosper. The present transformation initiatives in the U.S. Department of Defense seek to maintain the U.S. dominance in military capability in the world and to exploit the opportunities afforded by new technologies and concepts of organization and warfare that use those technologies. The future of military requirements remain a challenge to define. The transformation process tries to define that future and the capabilities needed in order to maintain the security of the United States. Yet enemies of the United States and its allies also seek to predict and mold this future to their advantage. The rise of Islamic fundamentalists or radicalism has changed the global security environment. Western nations must prepare to defeat this threat that is not really new but has risen to new levels of ferocity and lethality. Regardless of the changes in technology, organizational and operational concepts, and external or internal threats, people remain a constant as the crucial element in war. People make decisions to use military and other elements of national power to impose the will of a nation on another group or nations. People also comprise the military services and man the component systems within the services. Any study of war and warfare must address the impact that people make on the conduct of war and the effects of war on people. The political process always includes people. To paraphrase Carl von Clausewitz, war is a continuation of that political process. Leaders who make a decision to fight and those who lead those soldiers, sailors, airmen, and marines into battle must not forget that people implement those decisions and are the object of any offense or defense. Protecting the citizens of the United States is why the nation maintains military forces.

John M. House
to let the actions of a deluded dictator shape your very notions of what this nation was, is and will continue to be, is to give that dictator far more power than he ever stole for himself. To allow the unconscionable dealings of a minority deform and mutate what it means to be Egyptian is just as great an unconscionable act. A nation is its people, and we're 85 million strong. Even if you were to fill the high walls of Tora with every last fraudulent being to have ever roamed the land, as a percentage of the total population what you'd probably end up with is, well, a footnote... is it not pride-pride in our nation and nationality in our history and heritage-that catalysed the revolution? Without it, why even bother? Deep down, beneath the national disappointment, depression and devastation, there must have been an unshakable pride. A pride that was hurt by the regime. And when that hurt got so bad, the nation acted out. It collectively said, 'Screw this and screw you... What we witnessed in Tahrir [January 25, 2011] was a protective instinct that chased the British out of Egypt and gave the Square the very soul-stirring name we know it by. The same pride that had us wrench back control of our Suez Canal and the same sense of patriotism that, in 2011 BC, had the ancients rise up against a fearsome ruler who had reigned supreme for 94 long years. Not bad considering the Pharaohs didn't even have Facebook... And even if, God forbid, scary men-with excess facial hair who insist on sporting clothing in that terribly unflattering midi-length-were to somehow wrench control of this nation, I would still be proud to be an Egyptian. Although I'd probably sulk off to some city where the authorities allowed me to attract men using only the power of my hair. The term to revolt 'against' something only tells half the story. you don't just revolt 'against' a regime or an oppressor. You revolt for freedom, for democracy, for a better life. You revolt on behalf of a deep-seated faith that things should be better. And in that sense there were millions revolting long before the nation descended upon Tahrir. Those who insisted on staying in Egypt and investing their skills in the homeland, despite daily difficulties... they were revolting. Those who fought against red tape, ignorance, ingratitude, and evil temptations to build clean and credible businesses, however big or small... they were revolting. Those who worked for a pittance, even though they knew their education and skills entitled them to so much more-the doctors, nurses, teachers, and the civil servants... they too were revolting. They could have given up and said, 'Why bother? It can't be done.' But the very act of waking up each morning and getting down to business, the very act of survival, was a revolutionary one. Those-to paraphrase the poem-who held on when there was nothing in them, except the will which said to them to hold on... they were all revolting.

Amy Mowafi
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