/lit/ - Literature

>he uses semicolons in his 4chan posts

>>14966618
>>14967707

>book is under 1500 pages

kids enjoying themselves always brings a smile to my face. it just seems like one of the purest forms of goodness in the world.

>>14667479
Scholarships
Don't lie
There are still other avenues to get in

live life sincerely and follow your own judgement. i wish you the best, anon.

can you imagine the schizo who made this. he put a lot of effort into it and its pretty cute desu, but still /x/-tier

>>13531849
>he hasn't found the commie tranny circle

>>13337412
Now you've flipped the script, with a meaningless meme but an actual quote.

Can you meld thesis with antithesis?

>>12959407
what do you disagree with?

>>12560158
>having information on your goodreads that could lead to your irl

>>12244983
The catch call of the revolution: Liberté! égalité! fraternité! could well map onto the three waves of popular revolution. We had our first, the revolution of Liberté, and it seemed the second, the revolution of égalité, was just around the corner on the eve of 1848. However, the revolution would have to wait as the Monarchists and Aristocracies broke the uprisings of 1848 and kept their grasp on power in society, and their particular ethics of prestige and tradition. However, for all the extraordinary leadership we saw in that period, pandora’s box, once opened, could not be closed again.
The war to end all wars would be the catalyst of this second revolution. While the dull thunk of the guillotine (and Louis XVI’s head) could be seen as the moment when the symbol of the crown was broken forever, it would be the first great war that would finish what that fateful day had started. A war of attrition, a war of mass casualties and mass rhetoric, a people’s war, that is what WW1 represented. The levée en masse was an invention of the revolution, a particular by-product of popular government; if the everyone rules, everyone has a stake in the protection and interests of the country, and so everyone must fight. The levée en masse is a far more dangerous tool for those who do not make the pretences of ruling on behalf of the people. A fact that poor Alexander and Wilhelm would soon find out. The pressure of this war, and the historical conditions of serfdom, would see Russia the centre for the second wave of popular revolutions—the revolution of égalité: The Communist Revolution.

>>12171042
>>>/h/obbes on religion and the sovereign.
Because Hobbes saw religious pretences to civil power as a primary cause of war in commonwealths, he sought to essentially break the power of religious institutions in society by subordinating them to the state. In his appraisal of the Civil War he notes that many of the anti-royalist, what he considers seditious, rhetoric rose from the preaching’s of priests on Sundays and the squabbles of university scholars as to one’s obligations to God. Hobbes saw this as a unique problem of Christianity, wondering “How we can have peace with this as our religion, I cannot tell” (Behemoth, D1, 57). Having people who think their obligation is foremost to God, or foremost to God’s messenger in Rome, or foremost to someone else who claims to be his messenger, or claims to have the correct interpretation, is, to Hobbes, to diminish the sovereignty of the civil power and split it between two power bases. This is one of the other major causes of civil strife; Hobbes states again and again in all his works that “Man cannot serve two masters”, that is, that the division of the sovereign power is impossible. Hobbes also understood that much of the power of the Sovereign came in the belief of their legitimacy—a fact demonstrated when Charles I couldn’t raise much of an army against the Parliament. Because of this power of opinion, and Christianity’s propensity to theological conflicts, Hobbes saw it as necessary that “the one man or council to whom sovereign power has been committed by the commonwealth, also has the right both the decide which opinions and doctrines are inimical to peace and to forbid their being taught” (De Cive, VI, 80) and in reference to this idea states “There is virtually no dogma either in religion or the human sciences, from which disagreements may not arise and from them conflicts, quarrelling and eventually, war. This is not because the dogma is false, but because of human nature […] One cannot prevent such disagreements from happening. However, by use of sovereign power they can be kept from interfering with the public peace.” (De Cive, VI, 80-81). Hobbes’ concerns were never about whether the doctrines being taught were correct or not, whether the theological issues were legitimate or not, but rather that they must conform with the public peace. The cover of Leviathan gives is a demonstration of this: The Leviathan, a representation of the sovereign, wields the sword AND the sceptre—both civill and ecclesiasticall power—in the assurance of peace.

riverboat, past Gaiter and Allen's, from swerve of swamp to bottle of booze, brings us by a froggodius sickus of regret back to Forth Channel and Environs.
hang in there frogbro

>>12141803
Anime is the metaphysical realm of forms; the smug anime girl is the platonic form of smugness from which all other things are mere shadows. To gaze upon any form will set one's soul alight, much as Socrates describes in Phaedrus, which is why the smug anime girl has such a piercing presence.