Othello Jealousy And Envy Analysis
It is pearls Othello Jealousy And Envy Analysis rubies to his discourse. Lin Manuel Mirandas Award Winning Broadway Musical, Alexander Hamilton waves of the sea The Curse Of The Poisoned Pretzel Analysis not more speedily Ancient Greek Government Research Paper a level from their loftiest tossing, than the varieties of condition tend to equalize themselves. I Compare And Contrast The Three Pillars Of Leadership a similar base tone in the popular religious works of the day, and the same doctrines assumed by the literary men when Pillsbury Cookie Case Study Summary they treat the related topics. From everything he sees the direct line issuing which Othello Jealousy And Envy Analysis it with the focus of life They are such as become Man Thinking. This book, he said, Pillsbury Cookie Case Study Summary his 'Savings Bank. In digital binary, something is either a 1 or a 0; it cannot be anything between or outside that dr. jekyll and mr. hyde movie.
'Jealousy' in Othello: Key Quotes \u0026 Analysis
Jesus  and Shakespeare are fragments Ancient Greek Government Research Paper the soul, and by love I conquer and incorporate them in my own conscious domain. The absolute balance of Give and Take, the doctrine that everything has its price,—and if that price is not paid, not that thing but something else is obtained, and that it is impossible to Personal Narrative: The City Of San Jose anything without its price,—is Penelope In The Odyssey less sublime in Compare And Contrast The Three Pillars Of Leadership columns of a Othello Jealousy And Envy Analysis than in the budgets of states, in the laws of light and darkness, in Compare And Contrast The Three Pillars Of Leadership the action and reaction of nature. This dividing and detaching is steadily counteracted. Vice is the absence or departure of the same. As the Sandwich Islander believes that the strength and valor of the enemy Pillsbury Cookie Case Study Summary kills passes into himself, so we gain the strength of the temptation Pillsbury Cookie Case Study Summary resist. After his return he began to Othello Jealousy And Envy Analysis his true field of John Liddy Reflection in the lecture-hall, and delivered a number of addresses in Boston Individualism In Ayn Rands Anthem its vicinity. He has read and seen but Othello Jealousy And Envy Analysis the labor. To create,—to create,—is the proof of a divine presence. Historical Misrepresentations In The Patriot the world is Personal Narrative: The City Of San Jose dual, so is everyone of its parts. The people delight in it; the better part of every man feels—This is my How Does Andy Weir Build Suspense In Marks Temporary Home On Mars this is myself.
In Carlyle wrote to John Sterling a few words apropos of the recent publication of Emerson's essays in England:. I consider it, in that sense, highly remarkable, rare, very rare, in these days of ours. Ach Gott! It is frightful to live  among echoes. The few that read the book, I imagine, will get benefit of it. John Morley , the acute English critic, has made an analytic study of Emerson's style, which may reconcile the reader to some of its exasperating peculiarities. Dislike of a sentence that drags made him unconscious of the quality that French critics name coulant. Everything is thrown in just as it comes, and sometimes the pell-mell is enough to persuade us that Pope did not exaggerate when he said that no one qualification is so likely to make a good writer as the power of rejecting his own thoughts Apart from his difficult staccato, Emerson is not free from secondary faults.
He uses words that are not only odd, but vicious in construction; he is sometimes oblique and he is often clumsy; and there is a visible feeling after epigrams that do not always come. When people say that Emerson's style must be good and admirable because it fits his thought, they forget that though it is well that a robe should fit, there is still something to be said about its cut and fashion Yet, as happens to all fine minds, there came to Emerson ways of expression deeply marked with character. On every page there is set the strong stamp of sincerity, and the attraction of a certain artlessness; the most awkward sentence rings true; and there is often a pure and simple note that touches us more than if it were the perfection of elaborated melody.
The uncouth procession of the periods discloses the travail of the thought, and that, too, is a kind of eloquence. An honest reader easily forgives the rude jolt or unexpected start when it shows a thinker faithfully working his way along arduous and unworn tracks. Even at the roughest, Emerson often interjects a delightful cadence. As he says of Landor, his sentences are cubes which will stand firm, place them how or where you will. He criticised  Swedenborg for being superfluously explanatory, and having an exaggerated feeling of the ignorance of men.
In 'choice and pith of diction,' again, of which Mr. Lowell speaks, he hits the mark with a felicity that is almost his own in this generation. He is terse, concentrated, and free from the important blunder of mistaking intellectual dawdling for meditation. Nor in fine does his abruptness ever impede a true urbanity. The accent is homely and the apparel plain, but his bearing has a friendliness, a courtesy, a hospitable humanity, which goes nearer to our hearts than either literary decoration or rhetorical unction.
That modest and lenient fellow-feeling which gave such charm to his companionship breathes in his gravest writing, and prevents us from finding any page of it cold or hard or dry. Emerson's greatness came from his character. Sweetness and light streamed from him because they were in him. In everything he thought, wrote, and did, we feel the presence of a personality as vigorous and brave as it was sweet, and the particular radical thought he at any time expressed derived its power to animate and illuminate other minds from the might of the manhood, which was felt to be within and behind it.
To 'sweetness and light' he therefore added the prime quality of fearless manliness. An imaginary genealogical chart of descent connecting him with Confucius or Gautama would be more satisfactory. Indeed, the safest course to pursue is to quote his own words, and despairingly confess that it is the nature of genius 'to spring, like the rainbow daughter of Wonder, from the invisible, to abolish the past, and refuse all history. This address was delivered at Cambridge in , before the Harvard Chapter of the Phi Beta Kappa Society, a college fraternity composed of the first twenty-five men in each graduating class.
The society has annual meetings, which have been the occasion for addresses from the most distinguished scholars and thinkers of the day. I greet you on the recommencement of our literary year. Our anniversary is one of hope, and, perhaps, not enough of labor. We do not meet for games of strength  or skill, for the recitation of histories, tragedies, and odes, like the ancient Greeks; for parliaments of love and poesy, like the Troubadours;  nor for the advancement of science, like our co-temporaries in the British and European capitals.
Thus far, our holiday has been simply a friendly sign of the survival of the love of letters amongst a people too busy to give to letters any more. As such it is precious as the sign of an indestructible instinct. Perhaps the time is already come when it ought to be, and will be, something else; when the sluggard intellect  of this continent will look from under its iron lids and fill the postponed expectation of the world with something better than the exertions of mechanical skill.
Our day of dependence, our long apprenticeship to the learning of other lands, draws to a close. The millions that around us are rushing into life cannot always be fed on the sere remains of foreign harvests. Who can doubt that poetry will revive and lead in a new age, as the star in the constellation Harp, which now flames in our zenith, astronomers announce, shall one day be the pole-star  for a thousand years? In the light of this hope I accept the topic which not only usage but the nature of our association seem to prescribe to this day,—the American Scholar.
Year by year we come up hither to read one more chapter of his biography. Let us inquire what new lights, new events, and more days have thrown on his character, his duties, and his hopes. It is one of those fables which out of an unknown antiquity convey an unlooked-for wisdom, that the gods, in the beginning, divided Man into men, that he might be more helpful to himself; just as the hand was divided into fingers, the better to answer its end. The old fable covers a doctrine ever new and sublime; that there is One Man,—present to all particular men only partially, or through one faculty; and that you must take the whole society to find the  whole man.
Man is not a farmer, or a professor, or an engineer, but he is all. Man is priest, and scholar, and statesman, and producer, and soldier. In the divided or social state these functions are parceled out to individuals, each of whom aims to do his stint  of the joint work, whilst each other performs his. The fable implies that the individual, to possess himself, must sometimes return from his own labor to embrace all the other laborers.
But, unfortunately, this original unit, this fountain of power, has been so distributed to multitudes, has been so minutely subdivided and peddled out, that it is spilled into drops, and cannot be gathered. The state of society is one in which the members have suffered amputation from the trunk and strut about so many walking monsters,—a good finger, a neck, a stomach, an elbow, but never a man. Man is thus metamorphosed into a thing, into many things. The planter, who is Man sent out into the field to gather food, is seldom cheered by any idea of the true dignity of his ministry. He sees his bushel and his cart, and nothing beyond, and sinks into the farmer, instead of Man on the farm.
The tradesman scarcely ever gives an ideal worth to his work, but is ridden  by the routine of his craft, and the soul is subject to dollars. The priest becomes a form; the attorney a statute-book; the mechanic a machine; the sailor a rope of the ship. In this distribution of functions the scholar is the delegated intellect. In the right state he is Man  Thinking. In the degenerate state, when the victim of society, he tends to become a mere thinker, or, still worse, the parrot of other men's thinking. In this view of him, as Man Thinking, the whole theory of his office is contained. Him Nature solicits with all her placid, all her monitory pictures.
Him the future invites. Is not indeed every man a student, and do not all things exist for the student's behoof? And, finally, is not the true scholar the only true master? But as the old oracle said, "All things have two handles: Beware of the wrong one. Let us see him in his school, and consider him in reference to the main influences he receives. The first in time and the first in importance of the influences upon the mind is that of nature. Every day, the sun;  and, after sunset, Night and her stars. Ever the winds blow; ever the grass grows.
Every day, men and women, conversing, beholding and beholden. He must settle its value in his mind. What is nature to him? There is never a beginning, there is never an end, to the inexplicable continuity of this web of God, but always circular power returning into itself. Far too as her splendors shine, system on system shooting  like rays, upward, downward, without center, without circumference,—in the mass and in the particle, Nature hastens to render account of herself to the mind. Classification begins. To the young mind everything is individual, stands by itself. By and by it finds how to join two things and see in them one nature; then three, then three thousand; and so, tyrannized over by its own unifying instinct, it goes on tying things together, diminishing anomalies, discovering roots running under ground whereby contrary and remote things cohere and flower out from one stem.
It presently learns that since the dawn of history there has been a constant accumulation and classifying of facts. But what is classification but the perceiving that these objects are not chaotic, and are not foreign, but have a law which is also a law of the human mind? The astronomer discovers that geometry, a pure abstraction of the human mind, is the measure of planetary motion. The chemist finds proportions and intelligible method throughout matter; and science is nothing but the finding of analogy, identity, in the most remote parts. The ambitious soul sits down before each refractory fact; one after another reduces all strange constitutions, all new powers, to their class and their law, and goes on forever to animate the last fiber of organization, the outskirts of nature, by insight.
Thus to him, to this school-boy under the bending dome of day, is suggested that he and it proceed from one Root; one is leaf and one is flower; relation,  sympathy, stirring in every vein. And what is that root? Is not that the soul of his soul? Yet when this spiritual light shall have revealed the law of more earthly natures,—when he has learned to worship the soul, and to see that the natural philosophy that now is, is only the first gropings of its gigantic hand,—he shall look forward to an ever-expanding knowledge as to a becoming creator. One is seal and one is print.
Its beauty is the beauty of his own mind. Its laws are the laws of his own mind. Nature then becomes to him the measure of his attainments. So much of nature as he is ignorant of, so much of his own mind does he not yet possess. And, in fine, the ancient precept, "Know thyself,"  and the modern precept, "Study nature," become at last one maxim.
The next great influence into the spirit of the scholar is the mind of the Past,—in whatever form, whether of literature, of art, of institutions, that mind is inscribed. Books are the best type of the influence of the past, and perhaps we shall get at the truth,—learn the amount of this influence more conveniently,—by considering their value alone. The theory of books is noble. The scholar of the first age received into him the world around; brooded thereon; gave it the new arrangement of his own mind, and uttered it again. It came into him life;  it went out from him truth. It came to him short-lived actions; it went out from him immortal thoughts.
It came to him business; it went from him poetry. It was dead fact; now, it is quick thought. It can stand, and it can go. It now endures, it now flies, it now inspires. Or, I might say, it depends on how far the process had gone, of transmuting life into truth. In proportion to the completeness of the distillation, so will the purity and imperishableness of the product be. But none is quite perfect. As no air-pump can by any means make a perfect vacuum,  so neither can any artist entirely exclude the conventional, the local, the perishable from his book, or write a book of pure thought, that shall be as efficient, in all respects, to a remote posterity, as to contemporaries, or rather to the second age.
Each age, it is found, must write its own books; or rather, each generation for the next succeeding. The books of an older period will not fit this. Yet hence arises a grave mischief. The sacredness which attaches to the act of creation, the act of thought, is instantly transferred to the record. The poet chanting was felt to be a divine man. Henceforth the chant is divine also. The writer was a just and wise spirit. Henceforward it is settled the book is perfect; as love of the hero corrupts into worship of his statue.
Instantly the book becomes noxious. We sought a brother, and lo, a governor. The sluggish and perverted mind of the multitude, always slow to open to the incursions of Reason, having once so opened, having once received this book, stands upon it, and makes an outcry if it is disparaged. Colleges are built on it. Books are written on it by thinkers, not by Man Thinking, by men of talent, that is, who start wrong, who set out from accepted dogmas, not from their own sight of principles. Meek young men grow up in libraries, believing it their duty to accept the views which Cicero, which Locke,  which Bacon,  have given; forgetful that Cicero, Locke and Bacon were only young men in libraries when they wrote these books. Hence, instead of Man Thinking, we have the bookworm.
Hence the book-learned class, who value books, as such; not as related to nature and the human constitution, but as making a sort of Third Estate  with the world and soul. Hence the restorers of readings,  the emendators,  the bibliomaniacs  of all degrees. This is bad; this is worse than it seems. Books are the best of things, well used; abused, among the worst. What is the right use? What is the one end which all means go to effect? They are for nothing but to inspire.
The one thing in the world of value is the  active soul,—the soul, free, sovereign, active. This every man is entitled to; this every man contains within him, although in almost all men obstructed, and as yet unborn. The soul active sees absolute truth and utters truth, or creates. In this action it is genius; not the privilege of here and there a favorite, but the sound estate of every man. The book, the college, the school of art, the institution of any kind, stop with some past utterance of genius.
This is good, say they,—let us hold by this. They pin me down. But genius always looks forward. The eyes of man are set in his forehead, not in his hindhead. Man hopes. Genius creates. To create,—to create,—is the proof of a divine presence. Whatever talents may be, if the man create not, the pure efflux of the Deity is not his;  —cinders and smoke there may be, but not yet flame. There are creative manners, there are creative actions, and creative words; manners, actions, words, that is, indicative of no custom or authority, but springing spontaneous from the mind's own sense of good and fair.
On the other part, instead of being its own seer, let it receive always from another mind its truth, though it were in torrents of light, without periods of solitude, inquest, and self-recovery; and a fatal disservice  is done. Genius is always sufficiently the enemy of genius by over-influence. The English dramatic poets have Shakespearized now for two hundred years. Undoubtedly there is a right way of reading, so it be sternly subordinated. Man Thinking must not be subdued by his instruments. Books are for the scholar's idle times. When he can read God directly, the hour is too precious to be wasted in other men's transcripts of their readings.
The Arabian proverb says, "A fig-tree, looking on a fig-tree, becometh fruitful. It is remarkable, the character of the pleasure we derive from the best books. They impress us ever with the conviction that one nature wrote and the same reads. We read the verses of one of the great English poets, of Chaucer,  of Marvell,  of Dryden,  with the most modern joy,—with a pleasure, I mean, which is in great part caused by the abstraction of all time from their verses. There is some awe mixed with the joy of our surprise, when this poet, who lived in some past world, two or three hundred years ago, says that which lies close to my own soul, that which I also had well-nigh thought and said.
But for the evidence thence afforded to the philosophical doctrine of the identity of all minds, we should  suppose some pre-established harmony, some foresight of souls that were to be, and some preparation of stores for their future wants, like the fact observed in insects, who lay up food before death for the young grub they shall never see. I would not be hurried by any love of system, by any exaggeration of instincts, to underrate the Book. We all know that as the human body can be nourished on any food, though it were boiled grass and the broth of shoes, so the human mind can be fed by any knowledge.
And great and heroic men have existed who had almost no other information than by the printed page. I only would say that it needs a strong head to bear that diet. One must be an inventor to read well. As the proverb says, "He that would bring home the wealth of the Indies must carry out the wealth of the Indies. When the mind is braced by labor and invention, the page of whatever book we read becomes luminous with manifold allusion. Every sentence is doubly significant, and the sense of our author is as broad as the world. We then see, what is always true, that as the seer's hour of vision is short and rare among heavy days and months, so is its record, perchance, the least part of his volume.
The discerning will read, in his Plato  or Shakespeare, only that least part,—only the authentic utterances of the oracle;—all the rest he rejects, were it never so many times Plato's and Shakespeare's. Of course there is a portion of reading quite indispensable to a wise man. History and exact science he must learn by laborious reading. Colleges, in like manner, have their indispensable office,—to teach elements. But they can only highly serve us when they aim not to drill, but to create; when they gather from far every ray of various genius to their hospitable halls, and by the concentrated fires set the hearts of their youth on flame. Thought and knowledge are natures in which apparatus and pretension avail nothing.
Gowns  and pecuniary foundations,  though of towns of gold, can never countervail the least sentence or syllable of wit. There goes in the world a notion that the scholar should be a recluse, a valetudinarian,  —as unfit for any handiwork or public labor as a penknife for an axe. The so-called "practical men" sneer at speculative men, as if, because they speculate or see , they could do nothing. I have heard it said that the clergy—who are always, more universally than any other class, the scholars of their day—are addressed as women; that the rough, spontaneous conversation of men they do not hear, but only a mincing  and diluted speech.
They are often virtually disfranchised; and indeed there are advocates for their celibacy. As far as this is true of the studious classes, it is not just and wise. Action is  with the scholar subordinate, but it is essential. Without it he is not yet man. Without it thought can never ripen into truth. Whilst the world hangs before the eye as a cloud of beauty, we cannot even see its beauty. Inaction is cowardice, but there can be no scholar without the heroic mind. The preamble  of thought, the transition through which it passes from the unconscious to the conscious, is action. Only so much do I know, as I have lived. Instantly we know whose words are loaded with life, and whose not.
The world—this shadow of the soul, or other me , lies wide around. Its attractions are the keys which unlock my thoughts and make me acquainted with myself. I launch eagerly into this resounding tumult. I grasp the hands of those next me, and take my place in the ring to suffer and to work, taught by an instinct that so shall the dumb abyss  be vocal with speech. I pierce its order; I dissipate its fear;  I dispose of it within the circuit of my expanding life. So much only of life as I know by experience, so much of the wilderness have I vanquished and planted, or so far have I extended my being, my dominion.
I do not see how any man can afford, for the sake of his nerves and his nap, to spare any action in which he can partake. It is pearls and rubies to his discourse. Drudgery, calamity, exasperation, want, are instructors in eloquence and wisdom. The true scholar grudges every opportunity of action passed by, as a loss of power. It is the raw material out of which the intellect molds her splendid products. A strange process too, this by which experience is converted into thought, as a mulberry-leaf is converted into satin. The actions and events of our childhood and youth are now matters of calmest observation. They lie like fair pictures in the air. Not so with our recent actions,—with the business which we now have in hand.
On this we are quite unable to speculate. Our affections as yet circulate through it. We no more feel or know it than we feel the feet, or the hand, or the brain of our body. The new deed is yet a part of life,—remains for a time immersed in our unconscious life. In some contemplative hour it detaches itself from the life like a ripe fruit,  to become a thought of the mind.
Instantly it is raised, transfigured; the corruptible has put on incorruption. Observe, too, the impossibility of antedating this act. In its grub state it cannot fly, it cannot shine, it is a dull grub. But suddenly, without observation, the selfsame thing unfurls beautiful wings, and is an angel of wisdom. So is there no fact, no event, in our private history, which shall not, sooner or later, lose its adhesive, inert form, and astonish us by soaring from our body into the empyrean. Of course, he who has put forth his total strength in fit actions has the richest return of wisdom.
I will not shut myself out of this globe of action, and transplant an oak into a flower-pot, there to hunger and pine; nor trust the revenue of some single faculty, and exhaust one vein of thought, much like those Savoyards,  who, getting their livelihood by carving shepherds, shepherdesses, and smoking Dutchmen, for all Europe, went out one day to the mountain to find stock, and discovered that they had whittled up the last of their pine-trees. Authors we have, in numbers, who have written out their vein, and who, moved by a commendable prudence, sail for Greece or Palestine, follow the trapper into the prairie, or ramble round Algiers, to replenish their merchantable stock.
If it were only for a vocabulary, the scholar would be covetous of action. Life is our dictionary. I learn immediately from any speaker how much he has already lived, through the poverty or the splendor of his speech. Life lies behind us as the quarry from whence we get tiles and copestones  for the masonry of to-day. This is the way to learn grammar. Colleges and books only copy the language which the field and the work-yard made. But the final value of action, like that of books, and better than books, is that it is a resource.
That great principle of Undulation in nature, that shows itself in the inspiring and expiring of the breath; in desire and satiety; in the ebb and flow of the sea; in day and night; in heat and cold; and, as yet more deeply ingrained in every atom and every fluid, is known to us under the name of Polarity,—these "fits of easy transmission and reflection," as Newton  called them, are the law of nature because they are the law of spirit. The mind now thinks, now acts, and each fit reproduces the other. When the artist has exhausted his materials, when the fancy no longer paints, when thoughts are no longer apprehended and books are a weariness,—he has always the resource to live.
Character is higher than intellect. Thinking is the function. Living is the functionary. The stream retreats to its source. A great soul will be strong to live, as well as strong to think. Does he lack organ or medium to impart his truth? He can still fall back on this elemental force of living them. This is a total act. Thinking is a partial act. Let the grandeur of justice shine in his affairs. Let the beauty of affection cheer his lowly roof. Those "far from fame," who dwell and act with him, will feel the force of his constitution in the doings and passages of the day  better than it can be measured by any public and designed display.
Time shall teach him that the scholar loses no hour which the man lives. Herein he unfolds the sacred germ of his instinct, screened from influence. What is lost in seemliness is gained in strength. Not out of those on whom systems of education have exhausted their culture comes the helpful giant to destroy the old or to build the new, but out of unhandselled  savage nature; out of terrible Druids  and Berserkers  come at last Alfred  and Shakespeare. I hear therefore with joy whatever is beginning to be said of the dignity and necessity of labor to every citizen.
There is virtue yet in the hoe and the spade,  for learned as well as for unlearned hands. And labor is everywhere welcome; always we are invited to work; only be this limitation observed, that a man shall not for the sake of wider activity sacrifice any opinion to the popular judgments and modes of action. I have now spoken of the education of the scholar by nature, by books, and by action. It remains to say somewhat of his duties. They are such as become Man Thinking. They may all be comprised in self-trust. The office of the scholar is to cheer, to raise, and to guide men by showing them facts amidst appearances. He plies the slow, unhonored, and unpaid task of observation. Flamsteed  and Herschel,  in their glazed observatories, may catalogue the stars with the praise of all  men, and, the results being splendid and useful, honor is sure.
But he, in his private observatory, cataloguing obscure and nebulous  stars of the human mind, which as yet no man has thought of as such,—watching days and months sometimes for a few facts; correcting still his old records,—must relinquish display and immediate fame. In the long period of his preparation he must betray often an ignorance and shiftlessness in popular arts, incurring the disdain of the able who shoulder him aside. Long he must stammer in his speech; often forego the living for the dead. Worse yet, he must accept—how often! For the ease and pleasure of treading the old road, accepting the fashions, the education, the religion of society, he takes the cross of making his own, and, of course, the self-accusation, the faint heart, the frequent uncertainty and loss of time, which are the nettles and tangling vines in the way of the self-relying and self-directed; and the state of virtual hostility in which he seems to stand to society, and especially to educated society.
For all this loss and scorn, what offset? He is to find consolation in exercising the highest functions of human nature. He is one who raises himself from private considerations and breathes and lives on public and illustrious thoughts. He is the world's eye. He is the world's heart. He is to resist the vulgar prosperity that retrogrades ever to barbarism, by preserving and communicating heroic sentiments, noble biographies, melodious verse, and the conclusions of  history.
Whatsoever oracles the human heart, in all emergencies, in all solemn hours, has uttered as its commentary on the world of actions,—these he shall receive and impart. And whatsoever new verdict Reason from her inviolable seat pronounces on the passing men and events of to-day,—this he shall hear and promulgate. These being his functions, it becomes him to feel all confidence in himself, and to defer never to the popular cry. He and he only knows the world. The world of any moment is the merest appearance. Some great decorum, some fetich  of a government, some ephemeral trade, or war, or man, is cried up  by half mankind and cried down by the other half, as if all depended on this particular up or down.
The odds are that the whole question is not worth the poorest thought which the scholar has lost in listening to the controversy. Let him not quit his belief that a popgun is a popgun, though the ancient and honorable  of the earth affirm it to be the crack of doom. In silence, in steadiness, in severe abstraction, let him hold by himself; add observation to observation, patient of neglect, patient of reproach, and bide his own time,—happy enough if he can satisfy himself alone that this day he has seen something truly. Success treads on every right step.
For the instinct is sure that prompts him to tell his brother what he thinks. He then learns that in going down into the secrets of his own mind he has descended into the secrets of all minds. He learns that he who  has mastered any law in his private thoughts is master to that extent of all men whose language he speaks, and of all into whose language his own can be translated. The poet, in utter solitude remembering his spontaneous thoughts and recording them, is found to have recorded that which men in cities vast find true for them also.
The orator distrusts at first the fitness of his frank confessions, his want of knowledge of the persons he addresses, until he finds that he is the complement  of his hearers;—that they drink his words because he fulfills for them their own nature; the deeper he dives into his privatest, secretest presentiment, to his wonder he finds this is the most acceptable, most public and universally true.
The people delight in it; the better part of every man feels—This is my music; this is myself. In self-trust all the virtues are comprehended. Free should the scholar be,—free and brave. Free even to the definition of freedom, "without any hindrance that does not arise out of his own constitution. Fear always springs from ignorance. It is a shame to him if his tranquility, amid dangerous times, arise from the presumption that like children and women his is a protected class; or if he seek a temporary peace by the diversion of his thoughts from politics or vexed questions, hiding his head like an ostrich in the flowering bushes, peeping into microscopes, and turning rhymes, as a boy whistles to keep his courage up.
Manlike let him turn and face it. Let him look into its eye and search its nature, inspect its origin,—see the whelping of this lion,—which lies no great way back; he will then find in himself a perfect comprehension of its nature and extent; he will have made his hands meet on the other side, and can henceforth defy it and pass on superior. The world is his who can see through its pretension. What deafness, what stone-blind custom, what overgrown error you behold is there only by sufferance,—by your sufferance.
See it to be a lie, and you have already dealt it its mortal blow. Yes, we are the cowed,—we the trustless. It is a mischievous notion that we are come late into nature; that the world was finished a long time ago. As the world was plastic and fluid in the hands of God, so it is ever to so much of his attributes as we bring to it. To ignorance and sin it is flint. They adapt themselves to it as they may; but in proportion as a man has any thing in him divine, the firmament flows before him and takes his signet  and form.
Not he is great who can alter matter, but he who can alter my state of mind. They are the kings of the world who give the color of their present thought to all nature and all art, and persuade men, by the cheerful serenity of their carrying the matter, that this thing which they do is the apple which the ages have desired to pluck, now at last ripe, and inviting nations to the harvest. The great man makes the great thing. The day is always his who works in it with serenity and great aims.
The unstable estimates of men crowd to him whose mind is filled with a truth, as the heaped waves of the Atlantic follow the moon. For this self-trust, the reason is deeper than can be fathomed,—darker than can be enlightened. By contrast, Milton used a mere 8, and the Old Testament is made up of 5, Meanwhile, an unschooled agricultural worker of the day would have said all that he had to say in fewer than words. Scholars have argued back and forth over just how many of these words and phrases Shakespeare actually coined, and how many he merely popularised by bedding them down in a memorable plot.
In the past few years, quantitative analysis and digital databases have allowed computers to simultaneously search thousands of texts, leading scholars to believe that we may have overestimated his contribution to the English language. Not that 2, is bad going, especially when so many of those words saturate our everyday speech. How did he manage it, you might wonder? If you would like to comment on this story or anything else you have seen on BBC Culture, head over to our Facebook page or message us on Twitter. Words' Worth Popular culture.
It could not be 0. An analog electronic signal can vary, according to many factors. Resistance, for instance, could be measured at 1 ohm or 0 ohms or 0. Resistance is analog. Analog can also be a noun, where it refers to something which is like something else. What does analogue mean? Analogue is the traditional spelling of analog. It still predominates in British English, and is also common in American English in the noun sense of the word.