text:
Isaac Watts

Isaac Watts (17 July 1674 – 25 November 1748) was an English theologian, logician, and a prolific and popular hymnwriter. Known as the "Father of English Hymnody" he is credited with some 750 hymns, many of which remain in active use today.

1700s

 * Were I so tall to reach the pole, Or grasp the ocean with my span, I must be measured by my soul; The mind's the standard of the man.
 * "False Greatness" in Horae Lyricae Book II (1706).
 * Compare: "I do not distinguish by the eye, but by the mind, which is the proper judge of the man", Seneca, On a Happy Life (L'Estrange's Abstract), chap. i &: "It is the mind that makes the man, and our vigour is in our immortal soul", Attributed uncertainly to Ovid

Divine Songs Attempted in the Easy Language of Children (1715)

 * There's not a place where we can flee, But God is present there.
 * Song 2: "Praise for Creation and Providence".

 * Whene'er I take my walks abroad, How many poor I see! What shall I render to my God For all his gifts to me?
 * Song 4.

 * I would not change my native land For rich Peru with all her gold. A nobler prize lies in my hand Than East or Western Indies hold.
 * Song 5, "Praise for Birth and Education in a Christian Land", stanza 3. Cf. Psalms 119:72 (KJV): "The law of thy mouth is better unto me than thousands of gold and silver."

 * Lord, I ascribe it to thy grace, And not to chance as others do, That I was born of Christian race, And not a Heathen, or a Jew.
 * Song 6: "Praise for the Gospel".

 * Just as a tree cut down, that fell To north, or southward, there it lies: So man departs to heaven or hell, Fix'd in the state wherein he dies.
 * Song 10: "Solemn Thoughts of God and Death".

 * A flower, when offered in the bud, Is no vain sacrifice.
 * Song 12: "The Advantages of early Religion".

 * A flower may fade before 'tis noon, And I this day may lose my breath.
 * Song 13: "The Danger of Delay".

 * One stroke of his almighty rod Shall send young sinners quick to hell.
 * Song 13: "The Danger of Delay".

 * And he that does one fault at first And lies to hide it, makes it two.
 * Song 15. Compare: "Dare to be true: nothing can need a lie; A fault which needs it most, grows two thereby", George Herbert, The Church Porch.

 * ...but every lyar Must have his portion in the lake That burns with brimstone and with fire.
 * Song 15: "Against Lying".

 * Let dogs delight to bark and bite, For God hath made them so; Let bears and lions growl and fight, For 't is their nature too.
 * Song 16: "Against Quarrelling and Fighting".

 * But, children, you should never let Such angry passions rise; Your little hands were never made To tear each other's eyes.
 * Song 16: "Against Quarrelling and Fighting".

 * Birds in their little nests agree; And 'tis a shameful sight, When children of one family Fall out, and chide, and fight.
 * Song 17: "Love between Brothers and Sisters".

 * The wise will make their anger cool At least before 'tis night.
 * Song 17: "Love between Brothers and Sisters".

 * How doth the little busy bee Improve each shining hour, And gather honey all the day From every opening flower!
 * Song 20: "Against Idleness and Mischief". Parodied by Lewis Carroll in Alice's Adventures in Wonderland.

 * In works of labour or of skill I would be busy too: For Satan finds some mischief still For idle hands to do.
 * Song 20: "Against Idleness and Mischief".

 * In books, or work, or healthful play, Let my first years be past, That I may give for every day Some good account at last.
 * Song 20: "Against Idleness and Mischief".

 * Why should our garments, made to hide Our parents' shame, provoke our pride? The art of dress did ne'er begin, Till Eve our mother learn'd to sin. When first she put the covering on, Her robe of innocence was gone; And yet her children vainly boast In the sad marks of glory lost.
 * Song 22: "Against Pride in Clothes".

 * Let me be dressed fine as I will, Flies, worms, and flowers, exceed me still.
 * Song 22: "Against Pride in Clothes".

 * Then will I set my heart to find Inward adornings of the mind; Knowledge and virtue, truth and grace, These are the robes of richest dress.
 * Song 22: "Against Pride in Clothes".

 * I have been there, and still would go; 'T is like a little heaven below.
 * Song 28: "For the Lord's Day Evening".

 * Hush! my dear, lie still and slumber, Holy angels guard thy bed! Heavenly blessings without number Gently falling on thy head.
 * Song 35: "A Cradle Hymn".

"Our God, our help in ages past" (1719)

 * Our God, our help in ages past, Our hope for years to come, Our shelter from the stormy blast, And our eternal home.
 * Psalm 90 st. 1.

 * A thousand ages in Thy sight Are like an evening gone; Short as the watch that ends the night Before the rising sun.
 * Psalm 90 st. 4.

 * Time, like an ever-rolling stream, Bears all its sons away; They fly forgotten, as a dream Dies at the opening day.
 * Psalm 90 st. 5.

 * From all who dwell below the skies Let the Creator's praise arise; Let the Redeemer's name be sung Through every land, by every tongue.
 * Psalm 117.

Psalm 98 "Joy to the World!" (1719)

 * Joy to the world! the Lord is come; Let earth receive her King. Let ev'ry heart prepare Him room, And heav'n and nature sing, And heaven and nature sing, And heaven, and heaven, and nature sing.
 * Stanza 1.

Let men their songs employ; While fields and floods, rocks, hills, and plains Repeat the sounding joy.
 * Joy to the world! the Saviour reigns;
 * Stanza 2.

Nor thorns infest the ground; He comes to make His blessings flow Far as the curse is found.
 * No more let sins and sorrows grow,
 * Stanza 3.

And makes the nations prove The glories of His righteousness, And wonders of His love''', And wonders of His love, And wonders, wonders, of His love.
 * '''He rules the world with truth and grace,
 * Stanza 4.

The Improvement of the Mind (1727)
The Improvement of the Mind 1727, 1741, 1885 edition online.

 * Do not hover always on the surface of things, nor take up suddenly with mere appearances; but penetrate into the depth of matters, as far as your time and circumstances allow, especially in those things which relate to your own profession. Do not indulge yourselves to judge of things by the first glimpse, or a short and superficial view of them; for this will fill the mind with errors and prejudices, and give it a wrong turn and ill habit of thinking, and make much work for retraction.
 * (1727), Ch. I, General Rules for the Improvement of Knowlege, Rule VII -

 * Once a day, especially in the early years of life and study, call yourselves to an account what new ideas, what new proposition or truth you have gained, what further confirmation of known truths, and what advances you have made in any part of knowledge; and let no day, if possible, pass away without some intellectual gain.
 * Ch. I, General Rules for the Improvement of Knowlege, Rule IX

 * Maintain a constant watch at all times against a dogmatical spirit: fix not your assent to any proposition in a firm and unalterable manner, till you have some firm and unalterable ground for it, and till you have arrived at some clear and sure evidence.
 * (1741), Ch. I, General Rules for the Improvement of Knowlege, Rule X "Avoid a dogmatical spirit".

Hymns and Spiritual Songs (1773)
Isaac Watts. ''Hymns and Spiritual Songs: In Three Books. … By I. Watts,'' W. Strahan, J. and F. Rivington, J. Buckland, G. Keith, L. Hawes W. Clarke & B. Collins, London, 1773.

 * Fly, like a youthful hart or roe, Over the hills where spices grow.
 * Hymn 79, Hymns and Spiritual Songs, Book I.

 * And while the lamp holds out to burn, The vilest sinner may return.
 * Hymn 88, Hymns and Spiritual Songs, Book I.

 * Strange that a harp of thousand strings Should keep in tune so long!
 * Hymn 19, Hymns and Spiritual Songs, Book II.

 * Hark! from the tombs a doleful sound.
 * Hymn 63, Hymns and Spiritual Songs, Book II.

 * The tall, the wise, the reverend head Must lie as low as ours.
 * Hymn 63, Hymns and Spiritual Songs, Book II.

 * When I can read my title clear To mansions in the skies, I'll bid farewell to every fear, And wipe my weeping eyes.
 * Hymn 65 Hymns and Spiritual Songs, Book II.

 * There is a land of pure delight, Where saints immortal reign; Infinite day excludes the night, And pleasures banish pain.
 * Hymn 66, Hymns and Spiritual Songs, Book II.

 * So, when a raging fever burns, We shift from side to side by turns; And 't is a poor relief we gain To change the place, but keep the pain.
 * Hymn 146, Hymns and Spiritual Songs, Book II.

 * I write not for your farthing, but to try / How I your farthing writers, may outvie.
 * An early couplet,quoted in Christian Hymn Writers,(ed Elsie Houghton) Evangelical Press of Wales, Bridgend,Wales 1982'' ISBN 0 900898 66 6.

Dictionary of Burning Words of Brilliant Writers (1895)

 * Quotes reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895).

 * My faith would lay her hand On that dear head of Thine, While like a penitent I stand, And there confess my sin.
 * P. 72.

 * The compassion of Christ inclines Him to save sinners, — the power of Christ enables Him to save sinners, — and the promise of Christ binds Him to save sinners. A guilty, weak, and helpless worm, On Thy kind arms I fall; Be Thou my Strength and Righteousness, My Saviour and my All.
 * P. 82.

 * I believe the promises of God enough to venture an eternity on them.
 * P. 261.

 * How divinely full of glory and pleasure shall that hour be when all the millions of mankind that have been redeemed by the blood of the Lamb of God shall meet together and stand around Him, with every tongue and every heart full of joy and praise! How astonishing will be the glory and the joy of that day when all the saints shall join together in one common song of gratitude and love, and of everlasting thankfulness to this Redeemer! With what unknown delight, and inexpressible satisfaction, shall all that are saved from the ruins of sin and hell address the Lamb that was slain, and rejoice in His presence!
 * P. 520.

title: Isaac Watts


text:
User talk:Bluesykillerhorn

Thanks for your contributions to Phil Hendrie. ~ MosheZadka (Talk) 19:17, 21 July 2005 (UTC)

Second that, your additions to the Phil article rule. Check out Talk:Phil Hendrie, I'm posting some comments about formatting and style. --ndc 18:39, 28 July 2005 (UTC)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: User talk:Bluesykillerhorn


text:
Dave Eggers

Dave Eggers (born March 12, 1970) is an American writer, editor and publisher.

A Heartbreaking Work Of Staggering Genius (2000)

 * And we will be ready, at the end of every day will be ready, will not say no to anything, will try to stay awake while everyone is sleeping, will not sleep, will make the shoes with the elves, will breathe deeply all the time, breathe in all the air full of glass and nails and blood, will breathe it and drink it, so rich, so when it comes we will not be angry, will be content, tired enough to go, gratefully, will shake hands with everyone, bye, bye, and then pack a bag, some snacks, and go to the volcano.

 * First of all: I am tired. I am true of heart! And also: You are tired. You are true of heart!

 * Matter of fact, the first three or four chapters are all some of you might want to bother with. That gets you to page 123 or so, which is a nice length, a nice novella sort of length.

 * ‘Listen John—’ ‘Who’s John?’ ‘You’re John.’ ‘I’m John?’ ‘Yeah, I changed your name.’

 * I am sorry Chris is late this morning. I could make something up about an appointment or a sickness, but the fact is that we woke up late. Go figure Best, Brother of Toph.

 * Ooh, look at me, I’m Dave, I’m writing a book! With all my thoughts in it. La la la!

 * . . . I’ll raise my arms and give you my chest and throat and wait, and I’ve been so old for so long for you, for you, I want it fast and right through me— Oh do it, do it you motherfuckers do it you fuckers finally, finally, finally.

 * We’re best at the long high throws. Like when you take four or five steps and rip it— It’s almost like a shotput approach, the steps, four or five quick, one over the other, kind of sideways-like—and then you slash away with that fucker, it’s such a violent act, throwing that white thing, you’re first cradling it to your breast and then you whip that fucker as hard as you can while keeping it level, keeping it straight, but otherwise with everything you can send with it you whip that fucker like it had blades on it and you wanted it to cut straight through the paperblue sky like a screen, rip through it and have it be blood and back space beyond.

 * We cannot fathom why people would stand across the street, easily a hundred feet away, when they could be so close, near us. ‘Suckers.’ I tell Toph, thumbing toward those watching from so far away. It is important, I feel, that the boy knows what suckers look like.”

 * Toph does not know the words, and I know few of the words, but you cannot fucking stop us from singing

You Shall Know Our Velocity! (2002)

 * — Mr. Churchill you were given a mission. — Yes — I want to have been given your mission. I want your place in world events, the centrality of it. You were born in the cradle of a catapult! — You are wrong. I found my mission. — I disagree. — If you must. — Tell me: where is my mission? Where are my bunkers and trenches, my goddamn Gallipoli?

 * Hand took a breath and opened his palms, as if accepting the gift of rain. "YOU SHALL KNOW OUR VELOCITY!" he bellowed into the cold exhausted city.

 * There are people who meet strangers and people, like me, who know only those they’ve known from birth

 * I was feeling everything too much. Everything was pulling at my eyes.

 * We’d have a motherfucking shitload of dogs! Horses. Peacocks. Oh to live among peacocks. I’d seen them once in person and they defied so many laws of color and gravity that they had to be made geniuses waiting to take over everything.

 * I was a looker someone who looked over at every car at every traffic light, hoping something would happen, and almost never finding anyone looking back- always everyone looking forward, and every time I felt stupid. Why should people look over at you? Why would they care?

 * But that in any city, in any cluster of people, there a few people who are awake at this hour, who are both awake and dancing, and it’s here that we need to be. That if we are living as we were this week, that we had to be awake with the people who are still dancing.

 * We sleep when we fall. We only sleep when we can’t move anymore. That’s juvenile. But it means everything. It’s the illusion of progress. Staying awake isn’t progress. The illusion is enough.

 * When we pass by another person without telling them we love them it’s cruel and wrong and we all know this.

 * What did we want? We want the world smaller and bigger and just the same but advancing. We don’t know what we want.

 * What are we allowed to do when we’re looking for things we’re required to do?

What is the What: The Autobiography of Valentino Achak Deng (2006)

 * The pain is not great. But the symbolism is disagreeable.
 * Ch. 5, pp. 50

 * Humans are divided between those who can still look through the eyes of youth and those who cannot. Though it causes me frequent pain, I find it very easy to place myself in the shoes of almost any boy, and can conjure my own youth with an ease that is troublesome.
 * Ch. 10, p. 110

 * I cannot count the times I have cursed our lack of urgency. If I ever love again, I will not wait to love as best as I can. We thought we were young and that there would be time to love well sometime in the future. This is a terrible way to think. It is no way to live, to wait to love.
 * Ch. 21, pp. 317-318

 * I speak to these people, and I speak to you because I cannot help it. It gives me strength, almost unbelievable strength, to know that you are there. I covet your eyes, your ears, the collapsible space between us. How blessed are we to have each other? I am alive and you are alive so we must fill the air with our words. I will fill today, tomorrow, every day until I am taken back to God. I will tell stories to people who will listen and to people who don’t want to listen, to people who seek me out and to those who run.  All the while I will know that you are there.  How can I pretend that you do not exist? It would be almost as impossible as you pretending that I do not exist.
 * Ch. 26, pp. 474-475

The Circle (2013)

 * "It's not that I'm not social. I'm social enough. But the tools you guys create actually manufacture unnaturally extreme social needs. No one needs the level of contact you're purveying. It improves nothing. It's not nourishing. It's like snack food. You know how they engineer this food? They scientifically determine precisely how much salt and fat they need to include to keep you eating. You're not hungry, you don't need the food, it does nothing for you, but you keep eating these empty calories. This is what you're pushing. Same thing. Endless empty calories, but the digital-social equivalent. And you calibrate it so it's equally addictive."
 * Mercer, to Mae; p. 134

 * "If there's a locked door, I start to make up all kinds of stories about what might be behind it. I feel like it's some kind of secret, and it leads to me making up lies. But if all the doors are open, physically and metaphorically, there's only the one truth."
 * Mae, to Bailey; p. 299

 * "It was selfish and nothing more. The same way a child doesn't want to share her favorite toy. I understand that secrecy is part of, well, an aberrant behavior system. It comes from a bad place, not a place of light and generosity. And when you deprive your friends, or someone like your son Gunner, of experiences like I had, you're basically stealing from them. You're depriving them of something they have a right to. Knowledge is a basic human right. Equal access to all possible human experience is a basic human right."
 * Mae, to Bailey; p. 303

 * "I understand that we're obligated, as humans, to share what we see and know. And that all knowledge must be democratically accessible." "It's the natural state of information to be free."
 * Mae and Bailey; p. 304

 * SECRETS ARE LIES SHARING IS CARING PRIVACY IS THEFT
 * p. 305

 * "What would transparency be if we could delete anything we felt was embarrassing in some way? You know we don't delete."
 * Eamon Bailey, to Mae; p. 372

 * "When everything is known, everything acceptable will be accepted."
 * Eamon Bailey, to Mae; pp. 372-372

 * "You and yours at the Circle, you're gonna save all the souls. You're gonna get everyone in one place, you're gonna teach them all the same things. There can only be one morality, one set of rules. Imagine! Now all humans will have the eyes of God. You know this passage? 'All things are naked and opened unto the eyes of God.' Something like that. You know your Bible? Now we're all God. Every one of us will soon be able to see, and cast judgment upon, every other. We'll see what He sees. We'll articulate His judgment. We'll channel His wrath and deliver His forgiveness. On a constant and global level. All religion has been waiting for this, when every human is a direct and immediate messenger of God's will. Do you see what I'm saying?"
 * Man, to Mae and Francis; pp. 398-399

 * Openness is all, she thought. Truth was its own reward.
 * p. 449

 * It was not knowing that was the seed of madness, loneliness, fear. But there were ways to solve all this. Clarity had made her knowable to the world, and had made her better, had brought her close, she hoped, to perfection. Now the world would follow. Full transparency would bring full access, and there would be no more not-knowing. Mae smiled, thinking about how simple it all was, how pure. Bailey shared her smile.
 * p. 470

 * "Don't you see that's just one of the consequences of all this? There will be more Mercers. So many more. So many people who do't want to be found but who will be. So any people who wanted no part of all this. That's what's new. There used to be the option of opting out. But now that's over. Completion is the end. We're closing the circle around everyone - it's a totalitarian nightmare."
 * Kalden/Ty, to Mae; p. 486

 * "I want you to connect these dots and see if you see what I see. Picture this. The Circle has been devouring all competitors for years, correct? It only makes the company stronger. Already 90 percent of the world's searches go through the Circle. Without competitors, this will increase. Soon it'll be nearly 100 percent. Now, you and I both know that if you can control the flow of information, you can control everything. You can control most of what anyone sees and knows. If you want to bury some piece of information, permanently, that's two seconds' work. If you want to ruin anyone, that's five minutes' work. How can anyone rise up against the Circle if they control all the information and access to it? They want everyone to have a Circle account, and they're well on their way to making it illegal not to. What happens then? What happens when they control all searches, and have full access to all data about every person? When they know every move everyone makes? When all monetary transactions, all health and DNA information, every piece of one's life, good or bad, when every word uttered flows through one channel?"
 * Kalden/Ty, to Mae; pp. 487-488

 * "Under the guise of having every voice heard, you create mob rule, a filterless society where secrets are crimes."
 * Kalden/Ty, to Mae; p. 488

 * "Most people would trade everything they know, everyone they know - they'd trade it all to know they've been seen, and acknowledged, that they might even be remembered/ We all know we die. We all know the world is too big for us to be significant. So all we have is the hope of being seen, or heard, even for a moment."
 * Mae, to Kalden/Ty; p. 490

title: Dave Eggers


text:
Satyricon

The Satyricon, or Satyricon liber (The Book of Satyrlike Adventures), is a Latin work of fiction believed to have been written by Gaius Petronius, though the manuscript tradition identifies the author as Titus Petronius.

Quotes

 * Et ideo ego adulescentulos existimo in scholis stultissimos fieri, quia nihil ex his, quae in usu habemus, aut audiunt aut vident, sed piratas cum catenis in litore stantes, sed tyrannos edicta scribentes quibus imperent filiis ut patrum suorum capita praecidant, sed responsa in pestilentiam data, ut virgines tres aut plures immolentur, sed mellitos verborum globulos, et omnia dicta factaque quasi papavere et sesamo sparsa.
 * This is the reason, in my opinion, why young men grow up such blockheads in the schools, because they neither see nor hear one single thing connected with the usual circumstances of everyday life.
 * 1.1

 * Primi omnium eloquentiam perdidistis. Levibus enim atque inanibus sonis ludibria quaedam excitando, effecistis ut corpus orationis enervaretur et caderet.
 * You rhetoricians are chiefly to blame for the ruin of Oratory, for with your silly, idle phrases, meant only to tickle the ears of an audience, you have enervated and deboshed the very substance of true eloquence.
 * 1.2

 * Nondum umbraticus doctor ingenia deleverat.
 * No cloistered professor had as yet darkened men’s intellects.
 * 1.2

 * Grandis et, ut ita dicam, pudica oratio non est maculosa nec turgida, sed naturali pulchritudine exsurgit.
 * A noble, and so to say chaste, style is not overloaded with ornament, not turgid; its own natural beauty gives it elevation.
 * 1.2

 * Nuper ventosa istaec et enormis loquacitas Athenas ex Asia commigravit animosque iuvenum ad magna surgentes veluti pestilenti quodam sidere adflavit, semelque corrupta regula eloquentia stetit et obmutuit.
 * This windy, extravagant deluge of words invaded Athens from Asia, and like a malignant star, blasting the minds of young men aiming at lofty ideals, instantly broke up all rules of art and struck eloquence dumb.
 * 1.2

 * Nihil nimirum in his exercitationibus doctores peccant qui necesse habent cum insanientibus furere. Nam nisi dixerint quae adulescentuli probent, ut ait Cicero, ‘soli in scolis relinquentur’. Sicut ficti adulatores cum cenas divitum captant, nihil prius meditantur quam id quod putant gratissimum auditoribus fore—nec enim aliter impetrabunt quod petunt, nisi quasdam insidias auribus fecerint—sic eloquentiae magister, nisi tanquam piscator eam imposuerit hamis escam, quam scierit appetituros esse pisciculos, sine spe praedae morabitur in scopulo.
 * In the choice of these exercises it is not the masters that are to blame. They are forced to be just as mad as all the rest; for if they refuse to teach what pleases their scholars, they will be left, as Cicero says, to lecture to empty benches. Just as false-hearted sycophants, scheming for a seat at a rich man’s table, make it their chief business to discover what will be most agreeable hearing to their host, for indeed their only way to gain their end is by cajolement and flattery; so a professor of Rhetoric, unless like a fisherman he arm his hook with the bait he knows the fish will take, may stand long enough on his rock without a chance of success.
 * 1.3

 * Eheu nos miseros, quam totus homuncio nil est! Sic erimus cuncti, postquam nos auferet Orcus. Ergo vivamus, dum licet esse bene.
 * Alas! how less than naught are we; Fragile life’s thread, and brief our day! What this is now, we all shall be; Drink and make merry while you may.
 * 5.34

title: Satyricon


text:
Freaks and Geeks

Freaks and Geeks (1999–2000) was a U.S. television series that aired on NBC. The show centered on a teenage girl, Lindsay Weir, and her brother Sam attending McKinley high school during the early 1980s in the suburbs of Detroit, Michigan.

Pilot [1.01]

 * Daniel: You guys know Lindsay?
 * Nick: Yeah, you were in my English class last year. You were the chick that got an A, right?
 * Lindsay: Yeah, well, what are you gonna do?
 * Ken: I don't know. What are you gonna do?
 * Lindsay: Are you guys going to the homecoming dance?
 * Ken: Excuse me?
 * Daniel [to Lindsay] That's funny. It's a joke, right?
 * Lindsay: My dad's kinda makin' me go.
 * Nick: Your dad's makin' you go to the dance? What's that all about?
 * Ken: Who's your dad? Hitler?

 * Neal: [to Sam] The dance is tomorrow. She's a cheerleader. You've seen "Star Wars" 27 times. You do the math.

 * Nick: Check it out man, that's uh 14 mounted toms, 8 floor toms, 4 splashes, 2 gongs, 10 cowbells, 4 rides, 5 snares, a rototom rack, and it's all mounted on my infamous quadruple kick drum system. Six more pieces and I got a bigger set than Neil Peart from Rush, yeah.
 * Lindsay: That's great Nick.
 * Nick: Teachers want us to work, and I say, "Fine, I'll work. But you've gotta let me do the kind of work that I wanna do." And for me, it's my drum kit, man. This is my passion. This is the essence of who I am now. But before I had this, I was lost, too. You see what I'm saying? You need to find your reason for living. You've gotta find your big, gigantic drum kit.

 * Kim: Why don't you blow your nose in some bread and make me a sandwich?

 * Harold: I had a friend who used to smoke. Know what he's doing now? He's dead. You think smoking looks cool, let's go dig him up and see how cool he looks now.
 * [Later at dinner]
 * Harold: You know, there was a girl in our school... and she had premarital sex. Know what she did on her graduation day? Died! Of a heroin overdose!
 * Sam: Dad? Are any of your friends alive?
 * Harold: The smart ones.

Beers and Weirs [1.02]

 * Lindsay: All my new friends think I'm some goody-two-shoes and all my old friends think I'm throwing my life away. What the hell am I supposed to do?

 * Lindsay: Well, my house is so boring looking...so I just wanted to make it look more party-like.
 * Ken: Well I'll tell you how to make it look more party-like. Point me to the keg.
 * Nick: Oh yeah.
 * Lindsay: In the corner.
 * Ken: Then I am in the corner.

 * Harold: I guess you'd prefer we listen to that punk rock music I've been reading about. You know those Sex Pistols? They spit on their audience! Yep, that's what I wanna do. Spend my hard earned money to be spit on. Now that's entertainment...Elvis didn't expectorate on his fans.
 * Sam: No. But he died on the toilet.
 * Harold: Well, that's paradise compared to where the Sex Pistols are gonna end up.

 * Sam: What's non-alcoholic beer?
 * Bill: It's beer but without that ingredient that makes you drunk.
 * Neal: Alcohol?
 * Bill: Yeah.

 * Sam: Keg of beer, please.
 * Liquor Store Clerk: Don't see that happening.
 * Neal: Oh, no, we'd like non-alcoholic beer.
 * Liquor Store Clerk: Oh, really? No!
 * Sam: Please? We really need it!
 * Liquor Store Clerk: What for?
 * Neal: We're gonna switch the kegs at his sister's party.
 * Liquor Store Clerk: Righteous!

Tricks and Treats [1.03]

 * Bill: I'm sorry, I can't hear you. Hold on, I'm gonna put the phone on my bionic ear. That's--that's better. No, don't talk so loud! Don't forget, I've got bionic hearing.

 * Kim: Kid, what the hell are you eating? Is that laundry soap?
 * Millie: It's lick-a-maid.

 * Daniel: Knock it off, blondie. You're gonna blow the speakers.
 * Kim: Oh, I'm sorry, Grandpa. I'll try not to blow anything of yours from now on.

 * Bill: Ma'am, I hope there aren't any peanuts in these peanuts.

 * Harold: Last time I had this much fun, I was pinned down in a foxhole by the North Koreans.

 * Ken: Would you quit it, you're making me sick!
 * Daniel: Why don't you make out with Nicky, and we'll call it a foursome?
 * Ken: Yeah, why don't you make out with my butt, and we'll call it love?

Kim Kelly is My Friend [1.04]

 * Karen: I guess I'm just gonna have to mark this locker again. This time in geek blood.

 * Millie: I heard about what she does in the yearbook darkroom.
 * Lindsay: What? She does what? I have no idea what you're talking about.
 * Millie: She does it.
 * Lindsay: What do you mean, it?
 * Millie: She fornicates it!

Tests and Breasts [1.05]

 * Bill: I don't really like jokes. I don't think they're funny.

 * Sam: What am I supposed to do with a porno?
 * Neal: You watch it. Over and over.
 * Sam: Ew, only perverts watch pornos, right?
 * Neal: Well, then every guy in America is a pervert.

 * Harold: She's hanging with a bad crowd. She's lying and cheating and next thing you know, she's Patty Hearst with a gun to our heads.

I'm With the Band [1.06]

 * Neal: What is wrong with them? Why do they think that hitting people with towels is so funny?
 * Bill: If it wasn't us, it would be kind of funny.

 * Sam: Will girls ever like us?
 * Neal: I think our best play is to go for the smart, sexy librarian type.

 * Bill: Stop looking up my shorts.
 * Neal: Why would we? There's nothing to see.
 * Sam: Just keep climbing, Wonder Woman.
 * Bill: There is something to see.

 * Neal: My mom says women prefer guys with a good sense of humor.
 * Bill: But you're not funny.
 * Neal: Screw you. I'm hilarious!

 * Daniel: Rock 'n roll don't come from your brain. It comes from your crotch.

Carded and Discarded [1.07]

 * Jean: Nobody's home. You wanna have a little sex?
 * Harold: Sex?! Well, okay.

 * Harold: You can hardly stand to be around us. When you two were kids, you used to run around naked and lay in bed with us all night. We bathed you and we cleaned your butts when you pooped and we loved it. Now, we try to pat you on the head and you run for the hills. Well, I'm fed up. We are going to be close from now on whether you like it or not. We're going to spend quality time together, and we're going to enjoy it, damn it!

 * Daniel: I hate astrology. What, everybody born in the same month is gonna have the same life?

 * Ken: I just want to be older so I can go to bars. Everything fun in this world happens in bars.

 * Sam: So this is what having a girlfriend is gonna be like? She is your best friend, she is beautiful, you can say and do anything in front of her.
 * Neal: Well, my dad always says that's what something what women want you to think before you marry them. That's how they suck you in.

 * Bill: [after Maureen changed the menu to read "Pan Fried Butts"] How are we not supposed to be in love with her?

Girlfriends and Boyfriends [1.08]

 * Mr. Kowchevksi: All right, kids, hurry to class. Last one to class, first one on welfare. It's your choice.

 * Daniel: Lindsay... I think it's really great that you and Nick are going out.
 * Lindsay: Yeah. Me too.
 * Daniel: No, I mean it. Nick's a great guy. We give him a hard time, but you know... he's the man. I just think it's really great you guys are going out. He's a really great guy.
 * Lindsay: Yeah, I know.
 * Daniel: Nick's a stud. You know? I mean, he may not seem like it, but he is.
 * Ms. Yeats: Mr. Desario, don't you have something to do?
 * Daniel: Right, but I thought we were going to do that after class, Ms. Yeats.
 * Ms. Yeats: Oh, be still my beating heart.
 * Daniel: [whispers to Lindsay] I like that dress.

 * Nick: Hey, man, I heard Kim got an A on her world civ test. That's great. Oh, no, that's right, that was MY girlfriend. Ohhh...
 * Daniel: That's really funny.
 * Nick: Oh, you know what though? Lindsay got detention for flipping off her gym teacher. Oh no, that's right, that was YOUR girlfriend. Oh ho ho...
 * Daniel: I heard Kim punched you in the chest really hard. Oh, whoops, that was me. [Daniel punches Nick.]
 * Nick: That was really hard.

 * Sam: Cindy is not abnormal.
 * Bill: Yeah? She cut the cheese.
 * Neal: Oh my God.
 * Sam: That's not funny.
 * Bill: I heard it, man, I swear. She blamed it on the chair. But she cut the cheese.
 * Sam: Well, some chairs make weird noises. What kind of a chair was it?
 * Bill: I don't know. Vinyl?
 * Sam: Vinyl chairs always squeak.
 * Bill: It wasn't a squeak. It was the sound of cheese being cut.

 * Nick: See, Lindsay. Nothing 'bout you and me should ever be rushed. I made that mistake before, but I'm not gonna make it with you. Cause we've got time. We've got all the time in the world. And you know why? [singing] Cause you're my lady of the morning. Love shines in your eyes. Sparkling, clear and lovely. [speaking] You're my lady. See, Lindsay. We were made for each other.
 * Lindsay: You wanna make out or something?
 * Nick: No. All guys wanna make out. But I just wanna hold you. [holds her] What's better than this?

We've Got Spirit [1.09]

 * Daniel: These jocks think they're such badasses. Like they cured cancer or something.

 * Cindy: Remember when I told you I had a crush on Todd?
 * Sam: Yeah.
 * Cindy: Well I don't.
 * Sam: Really?
 * Cindy: It's more like an obsession.

 * Neal: Being the school mascot has always been my dream.
 * Bill: Yeah. Since lunch.

 * Ken: [hit by water balloons] That better have been water. That's all I'm sayin'.

The Diary [1.10]

 * Sam: Think we could be arrested for making prank calls?
 * Neal: Yeah, and we'll get sent to telephone prison.

 * Bill: Fredericks? You're a turd. A stinky fat turd. Go sniff a jock strap, you poophead. You love patting boys butts. You love patting boys butts, butt. You butt patter. You're a perv, and a loser, and a stinky turd.

 * Neil: Smooth move, Alexander Graham Bell.

 * Mr. Weir: We are not robots and things do not need to change. I like how things are! I like eating the same things. You know why? Because those are the things I like! I like chicken. And I like pot roast. And, that's how I feel about you Jean.
 * Mrs. Weir: Oh please. You like me like you like a pot roast?
 * Mr. Weir: I love pot roast!

 * Mr. Weir: You think I don't appreciate you? Well, I do. Everything I do I do to serve you. I think of you when I'm stocking fishing poles. I think of you when I'm answering questions about cross country ski wax. My whole life is about serving you. And I love you, Jean.

Looks and Books [1.11]

 * Daniel: Am I a loser?
 * Harris: You're not a loser because you're having sex. But if you weren't having sex, we could definitely debate the issue.

 * Neal: Oh my god! I guess Elvis hasn't left the building.
 * Bill: It's a Parisian night suit in case you didn't know.
 * Gordon: A Parisian! Ooh la la!
 * Neal: It's not a Parisian. It's a jumpsuit. My grandfather in Florida wears them all the time because he's too lazy to put on pants.

 * Kowchevski: Ladies, this is just for tomorrow's scrimmage. This isn't the last chopper out of Saigon. Can we please just crank down the drama a notch?

The Garage Door [1.12]

 * Kim: Check out the pizza-face dork with the trombone! Why doesn't he just pop those things?
 * Daniel: I think if he did, he'd die of blood loss.

 * Sam: Hey, Neal, I gotta go home. My parents are going to be worried.
 * Bill: Yeah, me too. My mom doesn't like to watch Dallas alone.

 * Neal: I'm just going to have my coffee now.
 * Bill: Is that before or after you shave?

 * Neal: Tell you one thing, when I get married, I'm never going to cheat on my wife. Even if she gets old and fat.
 * Bill: I'd be happy just to get a wife. I don't think I want the kind that's gonna get old and fat.
 * Sam: I don't even know how you get one girl. How does anyone get two?

 * Neal: So I wake up this morning, and guess what's sitting at the foot of my bed?
 * Bill: A turd?
 * Neal: Yes Bill, a turd.
 * Bill: Eew!
 * Neal: An Atari!

Chokin' and Tokin' [1.13]

 * Nick: What do people do when they're not stoned?
 * Ken: I dunno. Relate to one another?

 * Mr. Rosso: How dumb do I look?
 * Ken: Do you really wanna know?

 * Millie: You're high!
 * Lindsay: How could you tell?
 * Millie: I know what high people look like. I went to a Seals and Crofts concert last summer.

 * Lindsay: God! We used to love Mac Davis, remember?
 * Millie: Yeah. You used to say you wished you had pillows stuffed with his hair.

Dead Dogs and Gym Teachers [1.14]

 * Harold: OK, I'll tell you what Lindsay. I'll listen to this album and you can go to the concert if I don't find anything objectionable.
 * Lindsay: Thanks Dad. I'm sure it'll be fine.
 * Harold: Oh don't be so sure of yourself; I'll be listening to it backwards too!

 * Ken: I always say, girl plus car equals dead animal.

 * Lindsay: Are you copying Ken's homework?
 * Kim: Trying to. He writes like a mental patient.

 * Harold: [to Lindsay, about going to the concert] Alright, fine. Just keep those boys away from your accordion.

 * Neal: He's a gym teacher. There's no upward mobility.

Noshing and Moshing [1.15]

 * Mr. Kowchevski: Why don't you go pick on someone your own size. There's a bus in the parking lot.

 * Jenna Zank: You know what punkers don't do? Call themselves punkers.

Smooching and Mooching [1.16]

 * Harold: By the way, that drummer you're listening to...
 * Nick: Yeah?
 * Harold: He's terrible!
 * Nick: What? That's Neil Peart, he's the greatest drummer alive!
 * Harold: Well, Neil Peart couldn't drum his way out of a paper bag.

 * Neal: Everyone looks cool in turtle necks. That's the point! We can't both wear them; we'll look like the Smothers Brothers!

 * Nick: Wow, that dinner smells good. Let me guess, meat?

 * Harold: You know what the difference is between you and Nick? You're my daughter. Every second you're out of this house... every second that I can't see you... or know what you're doing... it's... it's absolute torture for me.
 * Lindsay: Dad... I can't stay inside all the time...
 * Harold: I know...... Why not?

The Little Things [1.17]

 * Sam: It's Cindy. She's kind of boring. It's weird hanging out with her friends. And, I mean, all she wants to do is make out and stuff.
 * Neal: I'd kill to be that bored.

 * Harold: Everyone's a Democrat until they get a little money. Then they come to their senses!

Discos and Dragons [1.18]

 * Daniel: All right, fine, I'll be a dwarf, but my name is Carlos.
 * Bill: Carlos the dwarf?
 * Daniel: Yeah, you got a problem with that, Gorthon?

 * DJ: Aren't you one of those guys who's always running in here yelling "Disco sucks?" What's the matter, cat got your bong, man? Is that how you learned to communicate? Running in here and yelling stuff? Is that what your precious "rock 'n' roll" teaches you?
 * Ken: No, it teaches me that disco sucks!!

 * Harold: You're not lying, are you, Sam?
 * Sam: No.
 * Harold: 'Cause you know what happens to liars in this world, don't you?
 * Sam: They end up getting killed in jail.
 * Harold: Right.

 * Lindsay: I don't know. Rosso's okay. And why would you want to ruin a mailbox?
 * Ken: I don't know. We gotta blow up something.

 * Daniel: Greetings princess. It is I, Carlos the Dwarf.  The dragon has been slain and you are free to rule your kingdom.

Cast

 * Linda Cardellini - Lindsay Weir
 * John Francis Daley - Sam Weir
 * James Franco - Daniel Desario
 * Samm Levine - Neil Schweiber
 * Jason Segel - Nick Andopolis
 * Seth Rogen - Ken Miller
 * Martin Starr - Bill Haverchuck
 * Busy Philipps - Kim Kelly
 * Joe Flaherty - Harold Weir
 * Becky Ann Baker - Jean Weir
 * Joanna Garcia - Vicki Appleby
 * Sarah Hagan - Millie Kentner

title: Freaks and Geeks


text:
Talk:Kate Clinton

~ MosheZadka (Talk) 04:45, 22 July 2005 (UTC)

Unsourced

 * Kids love to see me coming. Compared to most of the three-year-olds they know, I am a major slacker. My idea of an educational field trip is to pop them in the car and drive through the car wash screaming.
 * Let's get one thing straight. I'm not.
 * Some women can't say the word lesbian... even when their mouth is full of one.

title: Talk:Kate Clinton


text:
Isaac D'Israeli

Isaac D'Israeli (11 May 1766 – 19 January 1848) received much of his education in Leiden and as early as his sixteenth year began his literary career with some verses to Dr. Johnson. He was the father of the British prime minister, Benjamin Disraeli.

Curiosities of Literature (1791–1834)

 * Candour is the brightest gem of criticism.
 * Literary Journals.

 * The wisdom of the wise, and the experience of ages, may be preserved by quotation.
 * Quotation; since at least 1986 a paraphrased form misattributed to his son Benjamin Disraeli has often been quoted: "The wisdom of the wise and the experience of the ages are perpetuated by quotations."

 * Whenever we would prepare the mind by a forcible appeal, an opening quotation is a symphony preluding on the chords those tones we are about to harmonize.
 * Quotation.

 * If the golden gate of preferment is not usually opened to men of real merit, persons of no worth have entered it in a most extraordinary manner.
 * Royal Promotions.

 * To bend and prostrate oneself to express sentiments of respect, appears to be a natural motion.
 * Modes of Salutation, and Amicable Ceremonies, Observed in Various Nations.

 * The negroes are lovers of ludicrous actions, and hence all their ceremonies seem farcical.
 * Modes of Salutation, and Amicable Ceremonies, Observed in Various Nations.

 * Plagiarists, at least, have the merit of preservation.
 * Of Suppressors and Dilapidators of Manuscripts.

 * Mediocrity can talk, but it is for genius to observe.
 * Men of Genius Deficient in Conversation.

 * There is such a thing as Literary Fashion, and prose and verse have been regulated by the same caprice that cuts our coats and cocks our hats.
 * Literary Fashions.

 * Every production of genius must be the production of enthusiasm.
 * Solitude.

The Literary Character, Illustrated by the History of Men of Genius (1795–1822)

 * Originally published as An Essay on the Manners and Genius of the Literary Character.

 * A work, however, should be judged by its design and its execution, and not by any preconceived notion of what it ought to be according to the critic, rather than the author.
 * Introduction.

 * After the golden age of Latinity, we gradually slide into the silver, and at length precipitately descend into the iron.
 * Ch. III.

 * The poet and the painter are only truly great by the mutual influences of their studies, and the jealousy of glory has only produced an idle contest.
 * Ch. III.

 * Theories of genius are the peculiar constructions of our own philosophical times; ages of genius had passed away, and they left no other record than their works; no preconcerted theory described the workings of the imagination to be without imagination, nor did they venture to teach how to invent invention.
 * Ch. IV.

 * An excessive indulgence in the pleasures of social life constitutes the great interests of a luxuriant and opulent age
 * Ch. VIII.

title: Isaac D'Israeli


text:
Urvashi Vaid

Urvashi Vaid (8 October 1958 – 14 May 2022) was known for her 25 years dedicated to promoting civil rights issues for gay, lesbian, bisexual and transgender persons. She was also known for her award winning book entitled Virtual Equality: The Mainstreaming of Gay and Lesbian Liberation. Vaid lived with her partner, comedian Kate Clinton.

Quotes

 * The gay rights movement is not a party. It is not a lifestyle. It is not a hair style. It is not a fad or a fringe or a sickness. It is not about sin or salvation. The gay rights movement is an integral part of the American promise of freedom.
 * At the March on Washington, 4/25/93

title: Urvashi Vaid


text:
User talk:62.171.194.44

Deliberate vandalism can result in IP numbers being blocked from editing. ~ Kalki 11:49, 22 July 2005 (UTC)

~ ♞☤☮♌Kalki·†·⚓⊙☳☶⚡ 10:45, 10 December 2014 (UTC)

title: User talk:62.171.194.44


text:
User talk:Alice birr

~ MosheZadka (Talk) 12:25, 22 July 2005 (UTC)

title: User talk:Alice birr


text:
Joseph Martin Kraus

Joseph Martin Kraus (20 June 1756 – 15 December 1792) was a German composer and Hofkapellmeister in the service of king Gustav III of Sweden in Stockholm.

Letters

 * Gestern war Concert Spirituel. Die Symphonie von Haydn war allerliebst und die Exekution vorzüglich gut. Mlle Wendling und ein welscher Tenorist Giuliano wurden ausgepfiffen. Danner und ein andrer welscher Geiger Giuliani wurden allgemein beklatscht. Eine Symphonie concertante von den Gebrüdern und Söhnen Thonberg [Romberg] fand Beifall. Das Konzert auf dem Fagotte von Devienne so so.
 * Translation: Yesterday there was a Concert Spirituel. The symphony by Haydn was lovely and the execution very good. Mademoiselle Wendling and a Welsh tenor Giuliano were hissed. Danner and another Welsh violinist Giuliani were overall applauded. A sinfonia concertante by the brothers Thonberg [Romberg] got applause. The concert on the bassoon by Devienne so so.
 * Letter dated Paris, 3rd February 1785. To pater Roman Hofstetter in Amorbach, in: Irmgard Leux-Henschen, Joseph Martin Kraus in seinen Briefen, Stockholm 1978.

Etwas von und über Musik fürs Jahr 1777
Kraus's polemic treatise Etwas von und über Musik fürs Jahr 1777 is a critical review on German, Italian and French music esthetics in the late 18th century considering opera, church music and the Lied. Printed and published: Frankfurt am Mayn bey den Eichenbergschen Erben, 1778.
 * Was sollen aber die buntschäckigten Balletten in den Opern? Balletten, die auf die Oper nicht die geringste Beziehungen haben. Verderben sie nicht alle mögliche Wirkung, die sie in ihrem Gange gewaltsam unterbrechen? (32)
 * Translation: But what have those colourful ballets to do with the opera's? Ballets, that do not concern the opera at the least. Do they not spoil all possible action, that they in their course violently interrupt?
 * Soll die Musik in den Kirchen nicht am meisten fürs Herz seyn? Taugen darzu Fugen? (96)
 * Translation: Should the music in the churches not at the most be for the heart? Are fugues made for that?

Quotes of others about Kraus

 * Ich besitze von ihm eine seiner Sinfonien, die ich zur Erinnerung an eines der größten Genies, die ich gekannt habe, aufbewahre. Ich habe von ihm nur dieses einzige Werk, weiß aber, dass er noch anderes Vortreffliches geschrieben hat.
 * Translation: I have one of his symphonies, which I keep in remembrance of one of the greatest geniuses that I have met. I have only this one work, but I know that he also wrote other excellent things.
 * The symphony he wrote here in Vienna especially for me will be regarded as a masterpiece for centuries to come; believe me, there are few people who can compose something like that.
 * Das ist Musik von erstaunlicher Perfektion. Sie ist seiner würdig.
 * Translation: That is music of stunning perfection. It is him worthy.
 * Welche Tiefe der Gedanken - welch klassisches Talent!
 * Translation: What depth in these thoughts - what classical talent!
 * Joseph Haydn to Fredrik Samuel Silverstolpe

 * Der Mann hat einen grossen Stil!
 * Translation: The man has a great style!
 * Christoph Willibald Gluck

 * Här det jordiska af Kraus, det himmelska lefver i hans toner.
 * Translation: Here is the earthly of Kraus; the heavenly lives in his music.
 * Inscription in the tomb of Joseph Martin Kraus

title: Joseph Martin Kraus


text:
User:Djk~enwikiquote

100 Year Rule
Take care of the things that will matter to you 100 years from now.

djk

title: User:Djk~enwikiquote


text:
Talk:Garrison Keillor

Is the "Intelligence" in "Intelligence is like four-wheel drive. It only allows you to get stuck in more remote places." referring to military intelligence (eg espionage)? Can we put something to clarify this here? - Twilo

Honda Diesel "Grrr" Advert[isement]
The following text recently appeared in this article. It's apparently the copy for a European advertisement for Honda. It's not properly sourced, and the source that's given provides no reason to attribute it to Keillor. I don't think it belongs here, and absent a source citation demonstrating authorship it certainly doesn't belong in the "sourced" section. Is this legit or just guerilla marketing?

Here's a song for anyone who's ever hated... in the key of Grrr...

Can hate be good? Can hate be great? Can hate be good? Can hate be great? Can hate be something we don't hate?

We'd like to know... why it is so. That certain diesels must be slow and thwack and thrum... and pong and hum and clatter-clat.

Hate something. Change something. Hate something, change something, make something better-r-r-r

Ohh isn't it just bliss... when a diesel goes like this?

Hate something. Change something. Hate something, change something, make something better-r-r-r...

Unsourced

 * Beauty isn't worth thinking about; what's important is your mind. You don't want a fifty-dollar haircut on a fifty-cent head.

 * I love sweet corn. It truly is better than sex! I'm not lying! All across the Midwest tonight, a husband and wife will finish what husbands and wives do, and the wife will ask the husband: "How was that?" And, if the man is honest, he'll say "Well, it wasn't sweet corn, but it was nice." It's a fact! Sweet corn is better than sex!...fresh sweet corn!...Store bought sweet corn, yes, sex is definitely better than that!

 * Intelligence is like four-wheel drive. It only allows you to get stuck in more remote places.

 * People will miss that it once meant something to be Southern or Midwestern. It doesn't mean much now, except for the climate. The question, “Where are you from?” doesn't lead to anything odd or interesting. They live somewhere near a Gap store, and what else do you need to know?

 * You'd learn more about the world by lying on the couch and drinking gin out of a bottle than by watching the news.

 * If you give your child a vice, why not give it one that will get it through medical school?

Give up your so-called ‘Christian’ life...
“Christ is calling some of you... to give up your so-called ‘Christian’ life and follow Him.” --Garrison Keillor, Lake Wobegon Days

This quote is circulating (edited) on the net. I found it online in google books without a page number. If someone has the physical book, perhaps you'll put it on the quotes page.

title: Talk:Garrison Keillor


text:
Talk:Consumerism

Vote for deletion notice
This article was preserved after a vote for its deletion. See its archived VfD entry for details. ~ Jeff Q (talk) 01:07, 25 July 2005 (UTC)

Unsourced

 * Oh, for the good old days when people would stop Christmas shopping when they ran out of money.
 * Author Unknown

 * "You can never get enough of what you don't need to make you happy.
 * Eric Hoffer

 * "After a visit to the beach, it's hard to believe that we live in a material world." - Pam Shaw

 * "You have succeeded in life when all you really want is only what you really need." - Vernon Howard

 * The only reason a great many American families don't own an elephant is that they have never been offered an elephant for a dollar down and easy weekly payments. - Mad Magazine

 * "Do not trouble yourself much to get new things, whether clothes or friends.... Sell your clothes and keep your thoughts. - Henry David Thoreau

 * "The poverty of our century is unlike that of any other. It is not, as poverty was before, the result of natural scarcity, but of a set of priorities imposed upon the rest of the world by the rich.  Consequently, the modern poor are not pitied... but written off as trash.  The twentieth-century consumer economy has produced the first culture for which a beggar is a reminder of nothing.
 * John Berger

 * To perceive Christmas through its wrappings becomes more difficult with every year. - Elwyn Brooks White

 * I may be a pessimist, but the philosophy of anti-thrift just now coming into being seems to me the greatest danger to the peace of the world." - Adriano Tilgher

 * "There must be more to life than having everything!
 * Maurice Sendak
 * "Advertising has us chasing cars and clothes, working jobs we hate so we can buy shit we don't need." - From the movie Fight Club, based on the novel by Chuck Palahniuk

 * "He who buys what he does not need steals from himself." - Author Unknown

 * "Growth for the sake of growth is the ideology of the cancer cell." - Edward Abbey

 * "The hardest thing is to take less when you can get more." - Kin Hubbard

 * "In the United States Christmas has become the rape of an idea." - Richard Bach

 * "The gap in our economy is between what we have and what we think we ought to have - and that is a moral problem, not an economic one." - Paul Heyne

 * Forethought and temperance are the virtues which produced thrift, and with thrift the economic progress of society. And those are the virtues which today are gravely compromised." - Adriano Tilgher

 * Who covets more, is evermore a slave." - Robert Herrick

 * He who dies with the most toys, wins." - Anonymous

 * God forbid that India should ever take to industrialism after the manner of the west... keeping the world in chains. If [our nation] took to similar economic exploitation, it would strip the world bare like locusts. Mahatma Gandhi

"Mammon, n.: The god of the world's leading religion. Ambrose Bierce

 * The origins of the consumer society as we know it today can be traced back a few hundred years. According to McKendrick, Brewer and Plumb (1982) the birthplace can be found in eighteenth century England. However, as McCracken (1988) has pointed out, the consumer revolution as a whole needs to be seen as part of a larger transformation in Western societies, which began in the sixteenth century. The social changes brought about by that transformation resulted in the modification of Western concepts of time, space, society, the individual, the family and the state. This provided the base on which the consumer revolution could thrive and develop into a mass phenomenon.
 * McCracken (1988) was one of the first scholars offering a comprehensive review of the history of consumption. He approached the subject by dividing the course of events into three moments. The first moment falls within the last quarter of the sixteenth century in Elizabethan England where profound changes in consumption pattern occurred in a small section of the population. This was the moment where some of the established concepts, notably the concepts of space, the individual and the family began to falter. The circumstances bringing about these changes served as a primer for the consumer movement that would come a century later. McCracken describes this as the second moment. It was characterized by a heightened propensity to spend, by a greatly extended choice of goods, and an increased frequency of purchases. Fashion started to play an important role too, and, for the first time, the individual as a consumer became the target of manipulative attempts. The origins of modern marketing instruments can be traced back to this time. With the rise of the third moment, the consumer movement was already a structural feature of life (McCracken, 1988). However, the development was not yet completed. The 19th century added new qualities to the movement and turned it into a "dream world of consumption" (Williams, 1982). The new developments included the invention of the department store, the world exhibitions and the medium of film.
 * Andreas B. Eisingerich, Gunjan Bhardwaj, Yoshio Miyamoto, Jackson Dykman, "Coming to live in a consumer society" (PDF). (April 2010).

 * Considering the further developments that have happened since then, one needs to add a fourth and a fifth moment to McCracken's three. The fourth moment was induced by the event of Fordism at the beginning of the 20th century in the United States. By the 1950s Fordism had spread through the whole of Western Europe shifting the consumer revolution towards mass production and mass consumption and turning it from an elite to a mass phenomenon (Bocock, 1993; Gabriel and Lang, 1995). This allowed for a new type of consumer to emerge. This consumer is no longer classified nor constrained by social class. Instead, he emphasizes individuality, self-expression and stylistic self-consciousness and is recognized by the kind of lifestyle chosen (Featherstone, 1991).
 * Ibid, p.8

 * Mass production and consumption in the 20th century Mass consumption in the modern sense was first established in the United States at the beginning of the 20th century. Britain followed, and by the 1950s, the rest of Western Europe joined in.
 * Ibid, p.14

 * From the beginning of the 20th century onwards, more and more groups of consumers emerged being able to exercise choice in what they bought because the amount of money that they had left over after the necessary spending on subsistence (i.e., food, clothes and shelter) steadily increased. At the start of the 20th century, working class consumers in Britain spent 50 to 75% of their income on food. Surplus cash was spent on luxuries like drink and tobacco. Today consumers only need to spend 10 and 30% of their incomes on food. Therefore, much more money is left over to spend on services and entertainment, the various forms of savings and items of conspicuous consumption like dress, personal possession and decoration for the home (Gabriel and Lang, 1995).
 * Ibid, p.15

 * Taking Campbell's position, the answer he offers to the question of why there is an ongoing pursuit for novelty in modern consumer societies seems plausible. His theory explains how wanting is extinguished so quickly and why people discard goods as rapidly as they acquire them. The basic motivation underlying consumption thus is the desire to experience in reality the pleasures already enjoyed in one’s imagination, each new product presenting a possibility for realizing this ambition. Product attributes are of little importance in this world of consuming fantasies because it is possible to attach whatever properties one desires to the provided commodities. The only limit is one's ability to imagine it. Hence, according to Campbell, "the inexhaustibility of wants lies in the inevitable gap between the perfected pleasures of the dream and the imperfect joys of reality" (1987, p. 186).
 * Ibid, p.22

 * In support of Campbell's theory, it generally is reported that consumption dreams are experienced as pleasurable and that the greatest pleasures lies in letting the dream come true. Yet, after having allowed a dream to become true often negative feelings prevail. In a cross-cultural study, Belk, Ger and Askegard (1997) showed that young consumers in the US, in Turkey and in Denmark experience the moments of acquisition as joyful, exciting, positive, content and relaxed, often accompanied by feelings of accomplishment and pride. After the acquisition however negative feelings like a let down, regret, frustration, sadness and disinterest often arise. These findings reinforce Campbell's proposition that possession provides a brief happy state, but after acquiring goods people have to turn to new sources of desire. Hence, the thrill lies more in the desire than in its realization.
 * Ibid, p.23

Quotes requiring editorial work

 * These quotes exceed length guidelines, and need to be condensed to meet guidelines (Note: Previous unsigned edit by Peter1c. Several of the quotes removed for length or little more than a sentence, and as such I have returned them, in addition to editing the James/Szeman quote. At 256 words and with actual quotations and an intro that provides a time range, I'm restoring the Glickman quote at 256 as well. CensoredScribe (talk) 15:27, 3 September 2019 (UTC))

 * In thinking about modernity and modern capitalism, Max Weber spoke a century ago about an iron cage. Consumerism brings to mind a different cage. There is a fiendishly simple method of trapping monkeys in Africa that suggests the paradoxes which confront liberty in this era of consumerism. A small box containing a large nut is affixed to a well-anchored post. The nut can be accessed only through a single, small hole in the box designed to accommodate an outstretched monkey’s grasping paw. Easy to reach in, but when the monkey clasps the nut, impossible to get out. Of course, it is immediately evident to everyone (except the monkey) that all the monkey must do to free itself is let go of its prize. Clever hunters have discovered, however, that they can secure their prey hours or even days later because the monkey—driven by desire—will not release the nut, even until death. Is the monkey free or not? And what of the consumer? There is of course endless talk about giving people “what they want,” and how the market “empowers” consumers. The market, indeed, does not tell us what to do; it gives us what we want—once it gets through telling us what it is that we want. It promises liberty and happiness while, in truth, delivering neither. More to the point, consumerism encourages a kind of civic schizophrenia, a disorder that divides the citizen into opposing fragments and denies legitimacy to the part that we understand to be “civic” or “public.” The market treats choice as fundamentally private, a matter not of determining some deliberative “we should” but only of enumerating all the “wants” that we harbor as private consumers and creatures of personal desire. Yet private choices inevitably do have social consequences and public outcomes. When these derive from purely personal preferences, the results are often irrational and unintended, at wide variance with the kind of society we might choose through democratic deliberation. Such private choices, though technically “free,” are quite literally dysfunctional with respect to our values and norms. Privatization means the choices we make eventually determine the social outcomes we must suffer together, but which we never directly choose in common.
 * Even within states, where a diluted sovereignty still obtains, consumerism steadily degrades its meaning. The conflation of consumption and citizenship is poisonous to democracy’s survival: When prudent adults become grasping children, the concept of public interest forfeits all meaning. If there is hope, then, it must be in restoring a balance between consumers and citizens, between markets and democracy, and in finding innovative ways to establish that balance globally, where there exists little in the way of democratic oversight or regulation.
 * Benjamin R. Barber, (Spring 2008). "Shrunken Sovereign: Consumerism, Globalization, and American Emptiness". World Affairs. Retrieved 23 April 2013.

 * Although we like to think of ourselves as civilised thinkers, we’re subconsciously still driven by an impulse for survival, domination and expansion. This is an impulse which now finds expression in the idea that inexorable economic growth is the answer to everything, and, given time, will redress all the world’s existing inequalities. The problem with that, according to Rees and Hern, is that it fails to recognise that the physical resources to fuel this growth are finite. “We’re still driven by growing and expanding, so we will use up all the oil, we will use up all the coal, and we will keep going till we fill the Petri dish and pollute ourselves out of existence,” he says. But there’s another, more recent factor that’s making things even worse, and it’s an invention of human culture rather than an evolved trait. According to Rees, the change took place after the second world war in the US, when factories previously producing weapons lay idle, and soldiers were returning with no jobs to go to. American economists and the government of the day decided to revive economic activity by creating a culture in which people were encouraged to accumulate and show off material wealth, to the point where it defined their status in society and their self-image. Rees quotes economist Victor Lebow as saying in 1955: “Our enormously productive economy demands that we make consumption our way of life, that we convert the buying and use of goods into rituals, that we seek our spiritual satisfaction and our ego satisfaction in consumption. We need things consumed, burned up, worn out, replaced and discarded at an ever-increasing rate”.
 * “Lebow and his cronies got together to ‘create’ the modern advertising industry, which plays to primitive beliefs,” says Rees. “It makes you feel insecure, because the advertising industry turned our sense of self-worth into a symbolic presentation of the possessions we have,” he told me. “We’ve turned consumption into a necessity, and how we define ourselves.” The result is a world in which rampant consumption in rich countries is rapidly outstripping the resources in the world needed to satisfy demand.
 * Andy Coghlan, "Consumerism is 'eating the future'", (7 August 2009).

 * Another way of gauging interest in consumer politics is to examine the new significations of the word "consumerism" that emerged in the 1950s. Champions of "free enterprise" celebrated consumerism as the essence of American freedom in the 1950s and a bulwark in the Cold War. For these celebrants, the new stage of mass affluence - the hallmark of American freedom - was centrally dependent on consumption. As Robert Whitney, the president of the International Distribution Congress, said in 1955, "Without consumption, capitalism will crumble," and he offered "consumerism" as the proper name for this "new system." Later that year, a delegation of America's "top salesmen" visited the Soviet Union "to show Russia how American 'consumerism' really works." This group, the National Sales Executives, also proclaimed "consumerism" to be the appropriate name for the economy of the United States; the Russians will "hear about consumerism instead of communism<' declared one delegate. The following year, Robert J. Eggert, a marketing research manager for Ford, told a columnist for the Washington Post that consumerism was the perfect "word for America," since it denoted choice and a high standard of living, two key elements separating Americans from Russians. The "Kitchen Debate," in which Vice President Richard Nixon confronted the Russian premier, Nichkita Khruschev, about the superiority of U.S. domestic conveniences at the American National Exhibition in Moscow in July 1959, marked the culmination of this thinking.
 * Ibid, pp.264-265.

 * Other commentators took the existence of this form of consumerism as proof that the consumer movement was unncecessary or irrelevant. In a 1952 lecture, Charles Phillips, the president of Bates College, claimed that "the actions of consumers in recent years indicate that, in general, they are quite satisfied with the retailer's efforts to serve them - to treat them as king." His evidence: "If they were not, I think, we might find them rushing to join consumer's cooperatives or looking for aid in the Consumer Movement. In fact, they are doing neither. Consumers Union...has achieved a monthly circulation of but 500,000 copies." Like other champions of mass consumerism, as opposed to political consumerism, Phillips here paid backhanded tribute to the consumer movement, and although he prefaced the number with a "but," the membership figure he quoted represented a huge increase from the supposed high point of the 1930s and even the 1940s. In his book The Powerful Consumer, George Katona made the same point from the other side. Conceding that interest in testing agencies "has risen greatly during the last few years," he argued that this was so because such agencies assisted consumers' in their deliberations about what to buy rather than because of a broader concern about the fate of consumers in the public sphere.
 * Ibid, p. 265.

 * The central role played by consumerism in contemporary social life has led some scholars to suggest that it is in practices of consumption that we should now locate political, economic and cultural values and rationalities. One commons trategy has been to re-locate the critical functions of culture with respect to society – what for the historical avant-garde emerged from art’s separation from bourgeois life (Bürger 43 ) – to consumerism itself. Lauren Langman, for instance, articulates a not uncommon position within studies of contemporary culture: "‘In our global age, when consumerism is hegemonic, consumer culture provides spaces for transgression’. Political and normative objections to consumerism have to be measured against the empirical fact of consumption as a wide-spread, globalized,and defining practice of everyday life." The Argentinian anthropologist Nestor Garcia Canclini has perhaps gone the farthest in re-thinking the slide from citizens to consumers as something more than a sign of political or cultural loss that has tobe combated at all costs. He writes: "The relation between citizens and consumers has been altered throughout the world due to economic, technological, and cultural changes that have impeded the constitution of identities through national symbols. Now they are shaped by theprogramming of, say, Hollywood, Televisa, and MTV. For many men and women,especially youth, the questions specific to citizenship, such as how we inform ourselves and who represents our interests, are answered more often than not through private consumption of commodities and media offerings than through the abstract rules of democracy or through participation in discredited political organizations. This process could be understood as loss or depoliticization from the perspective of the ideals of liberal or enlightened democracy. But we may also posit,as do James Holston and Arjun Appadurai, that the political notion of citizenship is expanded by including rights to housing, health, education, and the access to other goods through consumption. It is in this sense that I propose reconceptualizing consumption, not as a mere setting for useless expenditures and irrational impulses,but as a site that is good for thinking, where a good part of economic, sociopolitical,and psychological rationality is organized in all societies.
 * Néstor García Canclini, "Consumers and Citizens: Globalization and Multicultural Conflicts", University of Minnesota Press, Minneapolis, 2001, p. 5); as quoted in ibid,xxiv.

 * In ‘Towards a New Politics of Consumption’, the sociologist Juliet Schorproposes a different way of addressing contemporary consumption. She focuses on an important, if under-theorized aspect of consumption. Schor believes that there is enormous discontent with consumerism; what is lacking is a way to conceptualize this discontent. Social well-being in a consumer society is linked to income levels and the ability to consume. What is lacking is a market for‘alternatives to status or positional goods’. There is a market for things, but not for public goods or more free time. In turn, since it is difficult to express one’s desires for these kinds of goods in a society where achievement is measured by monetary wealth, consumer society ‘under-produces’ goods that people find important: a clean environment (since environmental costs are not included in the price of goods), leisure (as it is harder to choose more free time over higher incomes in virtually every employment sector), and all manner of public goods(since mass transit is so poor, we are forced to use private cars, which in turn leads to a further decline in mass transit since it is under-utilized and in need of subsidy in virtually every urban space on the globe). A new politics of consumption would create a language and a political framework in which it is possible to create an economy of ‘less work and less stuff’. Schor believes that there is a strong demand for such an economy, even if it is difficult to see it because we can only participate in those forms of consumption presently on offer. She makes seven suggestions. First is the revival of discussions of the minimal social needs for every individual in society to be fully able to participate in it; second is a focus on quality of life rather than ‘quantity of stuff’, which in turn is related to the need for more ecologically sustainable forms of consumption. Addressing minimal social needs has to be accompanied by more democratic consumption practices, that is, a way of delegitimating the status of high-end products and changing the rules of the game of distinction. Fifth and sixth, a ‘vast consumer policy agenda’ has to put pressure on the development of government policy, including the creation of policy to control the cultural environment (ad-free zones, diversity in retailing, etc.) Finally, a point that is absolutely crucial to any politics of consumption: ‘everything we consume has been produced. So a new politics of consumption must take into account the labor, environmental, and other conditions under which products are made, and argue for high standards’.
 * Ibid, xxv

 * ...in Western developed societies culture is profoundly connected to and dependent upon consumption. Without consumer goods, modern, developed societies would use key instruments for the reproduction, representation, and manipulation of their culture...The meaning of consumer goods and the meaning creation accomplished by consumer processes are important parts of the scaffolding of our present realities. Without consumer goods, certain acts of self-definition and collective definition in this culture would be impossible. (McCracken, 1990: xi)
 * Steven Miles, (1998-08-31). "Consumerism: As a Way of Life". SAGE. ISBN 9780761952152, p.3

 * If we are therefore to accept the contention that consumption is more than a mere economic phenomenon, then its cultural dimensions cannot be addressed in isolation. Indeed, what is more interesting about consumption is that, 'as a set of social, cultural and economic practices, together with the associated ideology of consumerism, [it] has served to legitimate capitalism in the eyes of millions of ordinary people' (Bocock, 1993: 2). It is in this sense that the notion of consumerism can be said to be of more sociological interest than consumption per se. The study of consumerism is a broader and more reflexive enterprise than a concern for the relatively straightforward process of simply purchasing and consuming a particular good or service. I will suggest that a study of consumerism should actually attempt to come to terms with the complexities that lie behind the act of consumption. In effect, while consumption is an act, consumerism is a way of life. From this point of view, consumerism is the cultural expression and manifestation of the apparently ubiquitous act of consumption.
 * Ibid, p.4

 * Consumerism is an important topic for social scientists precisely because it appears, at a common-sense level, to be somewhat inconsequential. Because we accept the routine of the consuming experience as legitimate, powerful ideological elements of that experience go largely unnoticed. What I will go on to suggest is that consumerism should be considered as an issue that has a fundamental influence upon the everyday experience of social life in advanced capitalist societies.
 * Consumerism is quite possibly the key concern of contemporary social science inasmuch as it transcends everyday life and does so in such a way that consumers take it for granted.
 * Ibid, p.5

 * As far as sociology is concerned, consumption did not emerge as a serious subject of concern until the second half of the twentieth century, and most dramatically during the 1980s and 1990s. Despite the general tendency to see consumption as ahistorical, as Gabriel and Lang (1995) note, commentators have increasingly come to acknowledge that the social significance of consumption began to emerge far earlier.
 * Ibid, p.8

 * It would not be an exaggeration to suggest that consumerism was proposed by the British and American governments of the 1980s as a prime focus of people's lives and, in Britain in particular, that this proposal was gratefully consumed by sections of the population keen to take advantage of the opportunity to purchase their own council houses and to take their annual holidays abroad.
 * Consumerism has come to be seen as essentially democratic and has been marketed to the population as such, despite the inevitable question marks over access to resources and the extent to which consumption can provide all players with a level playing field. As Ewen (1976) notes in his book Captains of Consciousness, democracy does not merely flow our of people's desires, but actively reflects their ability to participate in a value structure. Consumerism offers an apparently democratic value structure which parties from both ends of the political spectrum have sought to exploit for their own political gain.
 * Ibid, p.10

 * One of the most significant classical contributions to a sociological understanding of consumption, bearing in mind the centrality given to the question of consumption in his analysis, is that of Thorstein Veblen, who saw consumer goods as markers of social prestige and status. In his analysis of the American nouvauz riches of the late nineteenth century, Veblen (1899) described a 'new leisure class' intent on mimicking the lifestyles of the upper classes in Europe. Veblen (1899) argued that higher social groupings continually updated their consumption habits in order to stay one step ahead of the nouveaux riches. As such, consumption was significant largely for its status-conferring qualities, in that what was emerging was a hierarchically organized social structure based upon the prestigious consumption patterns of the rich and in particular the gentleman of leisure who, In order to avoid stultification...must...cultivate his tastes, for it now becomes incumbent upon him to discriminate with some nicety between the noble and the ignoble in consumable goods...Closely related to the requirement that the gentleman must consume freely and of the right kind of goods, there is the requirement that he must know how to consume themin a seemly manner. (Veblen, 1994 edn: 47; orig. published 1899)
 * Ibid, p.18-19

 * Seeing consumption as a means of establishing, as opposed to merely expressing, variations between social groups, Bourdieu (1984) argues that human beings are motivated by the need to reproduce a collective pattern of preferences based on class demarcation. What Bourdieu describes as 'cultural capital' is crucial in this respect, in that different classes are educationally qualified to take advantage of different aspects of symbolic capital. The dominant classes therefore demonstrate their superiority through access to high culture and high consumption.
 * Ibid, p.21

 * Consumerism as a way of life incorporates social processes which are far beyond the direct control of specific social groups. Indeed, there could be some basis to the argument that, far from symbolic specialists becoming increasingly prevalent in a postmodern world, consumption provides everybody with a sense of control. The essence of consumerism therefore lies in the feeling that as consumers we are all gaining some semblance of authority over the everyday construction of our lives through consumption.
 * Ibid, p.25

 * One of the most well-known and extreme approaches to the influence of a mass-mediated consumer culture is that of Jean Baudrillard, the 'high priest' of postmodernism. Baudrillard (1988: 29) describes the role of consumerism in contemporary society as constituting 'a fundamental mutation in the ecology of the human species'. In this sense, 'Consumer society is...the society for the apprenticeship of consumption, for the social indoctrination of consumption. In other words, this is a new and specific mode of socialization related to the rise of new productive forces and the monopolistic reconstruction of a high output economic system' (Baudrillard, 1988: 49). Baudrillard (1988) points out that the idea that human beings have certain 'needs' which have to be satisfied through consumption is a myth inasmuch as human beings are never actually satisfied and thus such 'needs' are never actually fulfilled. In this sense, Baudrillard argues that the consumer good takes on the value of a sign. Discussing the example of the washing machine, Baudrillard argues that consumer objects are no longer tied to function or a defined need, but rather respond to what he describes as a 'logic of desire' (1988: 44). Consumer objects exist in a 'world of general hysteria' where goods become interchangeable (1988: 45). They all signify the potential to fulfill human desire, but can never actually do so. What therefore emerges is a constant fluidity of differential desires and meanings.
 * Ibid, pp.25-26.

 * Douglas and Isherwood therefore refer to consumer goods as an information system and as such famously argue that 'Consumption is the very arena in which culture is fought over and licked into shape' (1996: 37). In effect, consumption acts as a non-verbal medium for human creativity. In this context, the two authors point out that, contrary to some of the over-romanticized visions of the past, social interaction actually improves with affluence. Consumption provides degrees of freedom to the rich which are simply not available to the poor. More importantly, that is crucial about the act of consumption is the meaning that is actually invested in it. When a person purchases a particular bar of chocolate he or she is not simply buying sustenance, but a range of symbolic meanings expressing membership of a social world. In this sense, consumer goods actively articulate existing social divisions and structures. But what is especially interesting about Douglas and Isherwood's work, as Lee (1993) notes, is that it provides an antidote to the structure-down model presented by authors such as Baudrillard. From this point of view, consumers are not seen to be the mere products of structural forces such as advertising and the media. Consumers are always subject to certain pre-established patterns of consumption and social convention, but symbolic goods are purposefully managed by consumers within the cultural rules and codes laid down for and by them.
 * Ibid, p.29

 * The consumer has become a god-like figure, before whom markets and politicians alike bow. Everywhere it seems, the consumer is triumphant...And yet the consumer is also seen as a weak and malleable creature, easily manipulated, dependent, passive and foolish. Immersed in illusions, addicted to joyless pursuits of ever-increasing living standards, the consumer, far from being a god, is a pawn, in games played in invisible boardrooms. (Gabriel and Lang, 1995: 1)
 * Ibid, p.31

title: Talk:Consumerism


text: User:Sitethief

title: User:Sitethief


text:
User talk:Juxtaposed

~ MosheZadka (Talk) 21:48, 22 July 2005 (UTC)

Please see Templates/TV shows for the standard formatting of a TV show's page. ~ MosheZadka (Talk) 18:28, 29 August 2005 (UTC)

 * Juxtaposed: [audible sigh] O-kay... Juxtaposed 20:36, 29 August 2005 (UTC)

title: User talk:Juxtaposed


text:
User talk:Andrewqsmith

Contributed to: http://en.wikiquote.org/wiki/English_mnemonics

Added: PC COMPONENTS

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* People Cannot Memorize Computer Idustry Acronyms

The PCMCIA is an acronym for Personal Computer Memory Card International Association (also has been known as Peripheral Component Microchannel Interconnect Architecture (IBM)). Typically they are referred to as PC Cards for simplicity.

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Nausicaä of the Valley of the Wind

Nausicaä of the Valley of the Wind (風の谷のナウシカ Kaze no tani no Naushika) is a feature-length anime film created in Japan by animation studio Topcraft and initially released in 1984. The film was directed by Hayao Miyazaki, based on his manga of the same name.

Narrator

 * "A thousand years have passed since the collapse of industrialized civilization. A toxic jungle now spreads, threatening the survival of the last of the human race."

Yupa

 * Yet another village is dead.
 * [when Nausicaä takes off on her glider with ease] She certainly knows how to read the wind.
 * The only goal I seek, Obaba, is to understand the mysteries of the toxic jungle.

Nausicaä

 * "Ohmu, go back to your jungle. This is not your world."

Asbel
"Run Nausicaä, go and let everyone in the Valley of the Wind know what's coming!"
 * "Why is it that everything that's good for you tastes so bad?"

Obaba

 * (subtitle:) "The air is full of rage." (dub:) "The atmosphere is saturated with anger."

Dialogue

 * Nausicaä: Lord Yupa!
 * Yupa: [taking Nausicaä in his arms and laughing] Nausicaä! I didn't recognize you.
 * Nausicaä: It's been over a year now. It's great to see you.
 * Yupa: Thank you for helping me with that ohm. You've certainly mastered that glider of yours.
 * Nausicaä: You think so? Father says I have a long way to-- [notices something squirming in Yupa's pouch]
 * Yupa: Oh, yes. I forgot all about this little fellow. [opens the pouch] He's the reason I got in trouble with the ohm. [a small canine-like creature emerges, looking about with a fearful look.]
 * Nausicaä: [fascinated] Wow! Is that a fox-squirrel? I haven't seen one.
 * Yupa: I hadn't either. I saw an insect carrying him off and I mistook him for a human baby. I had no choice but to use my gun.
 * Nausicaä: [taking off a glove and holding out her hand to the fox-squirrel] Oh! So that's why the ohm was so angry with you.
 * Yupa: He's quite spirited. Apparently, he didn't inhale too much of the jungle's poison. Better not touch him; even the babies are vicious.
 * Nausicaä: [to the fox-squirrel, gently] Come on. It's okay. [The fox-squirrel jumps on her arm and runs up her shoulders.]
 * Yupa: Careful.
 * Nausicaä: [to the fox-squirrel] There's nothing to fear. [holds out a finger] Nothing to fear. [The fox-squirrel bites her finger. Nausicaä flinches ever so slightly and Lord Yupa looks on with concern. Nausicaä simply smiles at Lord Yupa.] See? Nothing to fear. [The fox-squirrel doesn't let go and growls. Nausicaä looks at him.] Right? [After a moment, the fox-squirrel calms down and licks at where he was biting.] You were just a little scared, weren't you? [She laughs and starts to spin around, and the fox-squirrel runs up and down her arms playfully.] He's perfect. Will you let me keep him, Lord Yupa?
 * Yupa: Of course, certainly.
 * Nausicaä: [laughs and cuddles with the fox-squirrel] Thank you! [runs to Yupa's horseclaws] Kai! Kui! Do you remember me?
 * Yupa: [to himself] What a mysterious power she has.
 * Nausicaä: You must be tired after running from that ohm. [one of the horseclaws licks her cheek as she laughs]
 * Yupa: So, how's your family, Nausicaä? [Nausicaä hesitates with a sad look.] What's wrong?
 * Nausicaä: It's... Father can't fly anymore.
 * Yupa: [surprised] King Jihl? So the jungle's poisons are taking their toll...
 * Nasuicaä: Yes. Father says it's the fate of all of us who live near the jungle.
 * Yupa: [places a hand on Nausicaä's shoulder] I'm sorry. I should have come sooner.
 * Nausicaä: No, I'm just glad you could come at all.

 * Obaba: "After a thousand years of darkness, he will come, clad in blue and surrounded by fields of gold to restore mankind's connection of the Earth that was destroyed."
 * Nausicaä: "And he will guide the people of this planet at last to a land of purity."

 * Mito: "It's good to hope for a daughter who's strong like the princess, but not for one who likes to play in the toxic jungle."
 * Nausicaä: "But Mito, that's where I found that ohm shell."
 * Mito: "All I do is worry when she's running around out there. I'd trade a thousand ohm shells for a good night's sleep."

 * Nausicaä: "What are you so afraid of? You act like a scared little fox-squirrel."
 * Kushana: "What did you call me?"
 * Nausicaä: "Don't be afraid, there is nothing to fear. I just want you to go back to your own country."

 * Jihl: "Nausicaä? Nausicaa! Come here! Come here, child."
 * Young Nausicaä: "Father! Mother's here too? Wait! Don't go this way! Stay away! Ah! Get back. There's nothing here. Stay away from me. Please go. Get back inside."
 * Man: "She's got a baby Ohmu."
 * Jihl: "The insects have bewitched her. Hand it over, child."
 * Young Nausicaä: "No! It hasn't done anything wrong."
 * Jihl: "Insects and humans cannot live in the same world. You know that."
 * King Jihl: "You knew that."
 * Young Nausicaä: "Don't kill it! Please, don't kill it! Please!"
 * Young Nausicaä: "Don't kill it! Please, don't kill it! Please!"

 * Yupa: "In the midst of my travels, I heard of an ominous rumor... It said that a monster from the ancient world had been excavated from beneath the city of Pejite where it had been sleeping."
 * Mito: "A monster from the ancient world?"
 * Yupa: "It's a God Warrior."
 * Mito: "A God Warrior? You mean, the ones that burned the world in the Seven Days of Fire...? This thing ...!"
 * Yupa: "All God Warriors should have become fossils. But this one managed to sleep underground for 1000 years."
 * Mito: "Now that you mention it, it does seem to have a human form."

 * Yupa: "Nausicaa! What are you doing here? This chamber is filled with toxic plants."
 * Nausicaä: "I collected the spores and grew them down here myself. Don't worry the plants aren't poisonous."
 * Yupa: "Not poisonous? Its true, the air is pure in here. But I know these plants from the jungle. These are some of the most lethal."
 * Nausicaä: "I irrigated this chamber using water drawn from deep underground by the castle windmill. I used soil drawn from there as well. I found that with clean water and soil, the plants from the toxic jungle aren't poisonous. All the poison is in the soil. Even the topsoil in our valley is polluted. But...I don't understand. Who could have polluted the entire earth?"

Voice cast (English dub only)

 * Alison Lohman .... Nausicaä
 * Patrick Stewart .... Yupa
 * Edward James Olmos .... Mito
 * Tress MacNeille .... Obaba
 * Emily Bauer .... Lastelle
 * Uma Thurman .... Kushana
 * Chris Sarandon .... Kurotowa
 * Shia LaBeouf .... Asbel
 * Jodi Benson .... Lastelle's mother
 * Tony Jay .... Narrator

title: Nausicaä of the Valley of the Wind


text:
User talk:White Mouse

~ MosheZadka (Talk) 05:15, 23 July 2005 (UTC)

Amit Goswami
I have added a "" template to the article Amit Goswami, suggesting that it be deleted according to the proposed deletion process. All contributions are appreciated, but it may not satisfy Wikiquote's criteria for inclusion, for the reasons given in the deletion notice (see also "What Wikiquote is not" and Wikiquote's deletion policy).

You may contest the proposed deletion by removing the  notice, but please explain why you disagree with the proposed deletion in your edit summary or on its talk page. Also, please consider improving the article to address the issues raised. Even though removing the deletion notice will prevent deletion through the proposed deletion process, the article may still be deleted if it matches any of the speedy deletion criteria or it can be sent to Votes for deletion, where it may be deleted if consensus to delete is reached. ~ Ningauble (talk) 16:55, 18 June 2014 (UTC)

title: User talk:White Mouse


text:
User:Copperchair~enwikiquote

I am from Costa Rica. I studied law at Universidad de Costa Rica and graduated in 2005. I am also a film fan, and as such, much of my contributions to Wikiquote deal with movie’s pages. I am especially interested in the Star Wars movies, and am glad that at least the Saga is complete (although the prequel trilogy is evidently not as good as the original Trilogy). Me, I view the Saga as follows: Star Wars Episode I: The Phantom Menace (1999), Star Wars Episode II: Attack of the Clones (2002), Star Wars Episode III: Revenge of the Sith (2005), Star Wars: Special Edition (1997), The Empire Strikes Back: Special Edition (1997), and Return of the Jedi: Special Edition (1997). Personally, I HATE the 2004 DVD version of the Star Wars Trilogy, since it is full of changes I consider to be to be unnecessary, and since back in 1997 George Lucas had stated that that year's Special Editions were his "definitive vision". Feel free to | leave me any comments.

title: User:Copperchair~enwikiquote


text:
Talk:Paul Bettany

Vote for deletion notice
This article was preserved after a vote for its deletion. See its archived VfD entry for details. ~ Jeff Q (talk) 10:24, 23 July 2005 (UTC)

title: Talk:Paul Bettany


text:
Talk:Master and Commander: The Far Side of the World

This article was preserved after a vote for its deletion. See its archived VfD entry for details. ~ Jeff Q (talk) 10:30, 23 July 2005 (UTC)

Hello my friends 😃
Film L9AHBA666 (talk) 15:16, 23 June 2018 (UTC)


text:
Talk:Jules de Gaultier

This article was preserved after a vote for its deletion. See its archived VfD entry for details. ~ Jeff Q (talk) 10:31, 23 July 2005 (UTC

Unsourced

 * These should be provided with sources before being moved back into the article.

 * L'imagination est la seule arme dans la guerre contre la réalité.
 * Translation: Imagination is the one weapon in the war against reality.
 * I think the quote “Imagination is the only weapon in the war against reality” is from Jules de Gaultier, but is often attributed to Lewis Carroll’s Alice in Wonderland. The link below gives multiple other misattributed quotes, not in the original Carroll oeurve. https://www.alice-in-wonderland.net/blog/2018/03/misattributed-alice-in-wonderland-lewis-carroll-quotes/

title: Talk:Jules de Gaultier


text:
User talk:Copperchair~enwikiquote

~ MosheZadka (Talk) 10:49, 23 July 2005 (UTC)

Your account will be renamed
Hello,

The developer team at Wikimedia is making some changes to how accounts work, as part of our on-going efforts to provide new and better tools for our users like cross-wiki notifications. These changes will mean you have the same account name everywhere. This will let us give you new features that will help you edit and discuss better, and allow more flexible user permissions for tools. One of the side-effects of this is that user accounts will now have to be unique across all 900 Wikimedia wikis. See the announcement for more information.

Unfortunately, your account clashes with another account also called Copperchair. To make sure that both of you can use all Wikimedia projects in future, we have reserved the name Copperchair~enwikiquote that only you will have. If you like it, you don't have to do anything. If you do not like it, you can pick out a different name.

Your account will still work as before, and you will be credited for all your edits made so far, but you will have to use the new account name when you log in.

Sorry for the inconvenience.

Yours, Keegan Peterzell Community Liaison, Wikimedia Foundation 23:20, 17 March 2015 (UTC)

Renamed
 This account has been renamed as part of single-user login finalisation. If you own this account you can |log in using your previous username and password for more information. If you do not like this account's new name, you can choose your own using this form after logging in: . -- Keegan (WMF) (talk) 05:44, 19 April 2015 (UTC)

title: User talk:Copperchair~enwikiquote


text: Category:Radio shows

title: Category:Radio shows


text:
User:TangParadise~enwikiquote

Oh,I'm a New-comer in WikiQuote,to see more information about me,this link in WikiChinese：Paradise

title: User:TangParadise~enwikiquote


text:
User talk:64.231.62.225

Hi. I have nominated Alan Suja for deletion. If you have anything to contribute to the discussions, such as references to Alan Suja which explain notability, please add them to the discussion. Thanks ~ MosheZadka (Talk) 14:28, 23 July 2005 (UTC)

title: User talk:64.231.62.225


text:
User talk:MosheZadka/inputbox

Documentation for using this feature is in m:Help:Inputbox. Please feel free to add improvements! 14:35, 23 July 2005 (UTC)

title: User talk:MosheZadka/inputbox


text:
User talk:Ttwaring

Thanks for the spelling/typo corrections! ~ MosheZadka (Talk) 18:15, 23 July 2005 (UTC)

title: User talk:Ttwaring


text:
User talk:83.113.106.243

~ MosheZadka (Talk) 18:24, 23 July 2005 (UTC)

title: User talk:83.113.106.243