I dismissed these feelings as wishful thinking but I could not get it out of my head that we had a strong physical attraction for one another and we both feared to dwell on it because of our relationship.

I felt a queasiness in my own stomach but it wouldn't do to show these girls that we were afraid.

In his Message of December 2, 1862, he put his purpose and his policy in these words -- which I would call the Lincoln Law of Liberty-and-Union: `` In giving freedom to the slave, we assure freedom to the free ''.

We have staved off a war and, since our behavior has involved all these elements, we can only keep adding to our ritual without daring to abandon any part of it, since we have not the slightest notion which parts are effective.

When these had been pocketed, we could still spend a morning cracking open other pebbles for our delight in seeing how much prettier they were inside than their dull exteriors indicated.

Properly mindful of all the cultures in existence today throughout the world, we must employ these resources without war or violent revolution.

We feel uncomfortable at being bossed by a corporation or a union or a television set, but until we have some knowledge about these phenomena and what they are doing to us, we can hardly learn to control them.

With these we shape our destiny and own private property, and that, sir, makes ours the best of all possible societies.

Not for a moment do we forget that our own fate is firmly fastened to that of these countries ; ;

To us and to every nation of the Free World, rich or poor, these qualities are necessary today as never before if we are to march together to greater security, prosperity and peace.

But, just as we drew on Europe for assistance in our earlier years, so now do these new and emerging nations that do have this faith and determination deserve help.

I cannot express to you the depth of my conviction that, in our own and free world interest, we must co-operate with others to help these people achieve their legitimate ambitions, as expressed in their different multi-year plans.

By extending this help, we hope to make possible the enthusiastic enrollment of these nations under freedom's banner.

As a nation we can successfully pursue these objectives only from a position of broadly based strength.

If art is to release us from these postulated things ( things we must think symbolically about ) and bring us back to the ineffable beauty and richness of the aesthetic component of reality in its immediacy, it must sever its connection with these common sense entities ''.

William Wimsatt and Cleanth Brooks, it seems to me, have a penetrating insight into the way in which this control is effected: `` For if we say poetry is to talk of beauty and love ( and yet not aim at exciting erotic emotion or even an emotion of Platonic esteem ) and if it is to talk of anger and murder ( and yet not aim at arousing anger and indignation ) -- then it may be that the poetic way of dealing with these emotions will not be any kind of intensification, compounding, or magnification, or any direct assault upon the affections at all.

In recent years, we have come increasingly to recognize that ideas have a history and that not the least important chapters of this history have to do with thematic or conceptual aspects of literature and the arts, although these aspects should be studied in conjunction with the history of philosophy, of religion, and of the sciences.

It is not possible to reconstruct fully the arrangements whereby these honors lists were then made up or even how the names that they contained assumed the order in which we find them.

But these prolusions that we have surviving from the Christ's College days are only one phase of his existence then.

In the prayer Jesus taught his disciples to pray we find these words, `` Forgive us our debts ''.

We have far less to fear in the migrant family than we have in the migrant developer under these conditions.

She said, `` My name is Songau and these girls are Ponkob and Piwen.

This is puzzling to an outsider conscious of the classic tradition of liberalism, because it is clear that these Democrats who are left-of-center are at opposite poles from the liberal Jefferson, who held that the best government was the least government.

And the great majority of these people are of Anglo-Saxon or Celtic descent.

A national consensus of near unanimity exists that these governmental efforts are desirable as well as necessary.

I have just asked these questions in the Pentagon, in the White House, in offices of key scientists across the country and aboard the submarines that prowl for months underwater, with neat rows of green launch tubes which contain Polaris missiles and which are affectionately known as `` Sherwood Forest ''.

Only one rule prevailed in my conversations with these men: The more highly placed they are -- that is, the more they know -- the more concerned they have become.

For these centers, too, are on the gold circuit.

What these fragments are and how they activate the go order may not be revealed.

Often, too, the social institutions are housed in these pavilions and palaces and bridges, for these great structures are not simply `` historical monuments '' ; ;

But more important, and the thing which the casual traveler and the blind sojourner often do not see, is that these places and activities are often the settings in which Persians exercise their extraordinary aesthetic sensibilities.

Water, air, fruit, poetry, music, the human form -- these things are important to Persians, and they experience them with an intense and discriminating awareness.

The line of an eyebrow, the color of the skin, a ghazal from Hafiz, the purity of spring water, the long afternoon among the boughs which crowd the upper story of a pavilion -- these things are noticed, judged, and valued.

Where are the writers to treat these changes??

Lucretius has remarked: `` The reason why all Mortals are so gripped by fear is that they see all sorts of things happening in the earth and sky with no discernable cause, and these they attribute to the will of God ''.

And Zen Buddhism, though it is extremely difficult to understand how these internal contradictions are reconciled, helps them in their struggle to achieve personal salvation through sexual release.

Whatever pole of this contrast one emphasizes and whatever the tension between these two approaches to understanding the artistic imagination, it will be readily seen that they are not mutually exclusive, that they belong together.

Underlying these conceptions of mimesis are certain presuppositions concerning the nature of primary human experience which require some exposition before the main argument can proceed.

Later abstractive and rational processes may indicate errors of judgment in these apprehensions of value, but the apprehensions themselves are the primary stuff of experience.

Of these there are surely few that would be more rewarding discoveries than Verner Von Heidenstam, the Swedish poet and novelist who received the award in 1916 and whose centennial was celebrated two years ago.

Somewhat uneven in interest for an average reader, eight or ten of these are among the finest of their kind in literature.