Let me pass over the trip to Sante Fe with something of the same speed which made Mrs. Roebuck `` wonduh if the wahtahm speed limit '' ( 35 m.p.h. ) `` is still in ee-faket ''.

The content is not the same, however: rather than individual security, it is the security and continuing existence of an `` ideological group '' -- those in the `` free world '' -- that is basic.

The stink is all the same to me, but I really think they can make one another out blindfolded ''.

I knew that a conversation with the author would not settle such questions, because a man is not the same as his writing: in the last analysis, the questions had to be settled by the work itself.

At the same time, he is plainly sympathetic, clearly friendly.

How is the beat poet to achieve unity of form when he is at the same time engaged in a systematic derangement of senses.

Robert Penn Warren puts it this way in `` Brother To Dragons '': `` The recognition of complicity is the beginning of innocence '', where innocence, I think, means about the same thing as redemption.

One is that they were established, or gained eminence, under pressure provided by these same immigrants, from whom the old families wished to segregate their children.

At the same time, because the personal code of the detective coincides with the legal dictates of his society, because he likes to catch criminals, he is in middle class eyes a virtuous man.

The same command is repeated as many times as there are levels in rank from general to corporal.

And it is clearly argued by Lord Percy of Newcastle, in his remarkable long essay, The Heresy Of Democracy, and in a more general way by Voegelin, in his New Science Of Politics, that this same Rousseauan idea, descending through European democracy, is the source of Marx's theory of the dictatorship of the proletariat.

It is to say rather, I believe, that he has brought to bear on the history, the traditions, and the lore of his region a critical, skeptical mind -- the same mind which has made of him an inveterate experimenter in literary form and technique.

At the same time, I am aware that my recoil could be interpreted by readers of the tea leaves at the bottom of my psyche as an incestuous sign, since theirs is a science of paradox: if one hates, they say it is because one loves ; ;

This is a problem to be solved not by America alone, but also by every nation cherishing the same ideals and in position to provide help.

No matter how earnest is our quest for guaranteed peace, we must maintain a high degree of military effectiveness at the same time we are engaged in negotiating the issue of arms reduction.

It is not the same dress as the one on her manikin in the Smithsonian.

She had stood at the bottom of the stairs, as usual, when Mrs. Coolidge came down, in the same dress that is now in the Smithsonian, to greet her guests.

In this domain the simple fact of coexistence in the same local, national, and world community is enough to guarantee that we cannot refrain from having some effect, large or small, upon Gentile-Jewish relations.

The symposium provides an opportunity to confront the self with specific statements which were made at particular times by identifiable communicators who were addressing definite audiences -- and throughout several hundred pages everyone is talking about the same key symbol of identification.

It is true that this distinction between style and idea often approaches the arbitrary since in the end we must admit that style and content frequently influence or interpenetrate one another and sometimes appear as expressions of the same insight.

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.

Has the agrarian tradition become such an addiction that the switch to urbanism is somehow dreaded or unwanted??

All but the most rabid of Confederate flag wavers admit that the Old Southern tradition is defunct in actuality and sigh that its passing was accompanied by the disappearance of many genteel and aristocratic traditions of the reputedly languid ante-bellum way of life.

Its ontological status is itself most tenuous because apart from individual men, who are its `` matter '', tradition, the `` form '' of society exists only as a shared perception of truth.

Thus, it is no mystical intuition, but an analyzable conception to say that man and his tradition can `` fall out of existence ''.

Despite the hopelessness of the response, it is explicable in terms of the crisis of tradition itself.

But this truth is distorted by its extreme application: the assumption of the separate existence of tradition.

Reaction is rooted in a perception of tradition as a whole.

The reactionary is confused about the existential status of a decaying tradition, but he does perceive the unity tradition had when it was healthy.

Some historians have found his point of view not to their taste, others have complained that he makes the Tory tradition appear `` contemptible rather than intelligible '', while a sympathetic critic has remarked that the `` intricate interplay of social dynamics and political activity of which, at times, politicians are the ignorant marionettes is not a field for the exercise of his talents ''.

Faust rescuing Helen from Menelaus' vengeance is the genius of renaissance Europe restoring to life the classic tradition.

There is, of course, nothing new about dystopias, for they belong to a literary tradition which, including also the closely related satiric utopias, stretches from at least as far back as the eighteenth century and Swift's Gulliver's Travels to the twentieth century and Zamiatin's We, Capek's War With The Newts, Huxley's Brave New World, E. M. Forster's `` The Machine Stops '', C. S. Lewis's That Hideous Strength, and Orwell's Nineteen Eighty-Four, and which in science fiction is represented before the present deluge as early as Wells's trilogy, The Time Machine, `` A Story Of The Days To Come '', and When The Sleeper Wakes, and as recently as Jack Williamson's `` With Folded Hands '' ( 1947 ), the classic story of men replaced by their own robots.

he usually draws some kind of comparison with the jazz tradition and the poem he is reading -- for instance, he draws the parallel between a poem he reads about an Oriental courtesan waiting for the man she loves, and who never comes, and the old blues chants of Ma Rainy and other Negro singers -- but usually the comparison is specious.

But it is tradition rather than the record which balks at the expunging of the Tammany name.

Civil Defense has far to go and many problems to solve, but is it not in the best spirit of our pioneer tradition to be not only willing, but prepared to care for our own families and help our neighbors in any disaster -- storm, flood, accident or even war??

There is an oral tradition among the members of the population in regard to the origin and subsequent separate status of the group in the larger society.

Confused and divided though this tradition may be, it is an important part of the social and cultural heritage of the group, and acts as a means of socialization, particularly for members of the rural community.

Though it is not easy to apply the evidence of the Iliad to any specific era, this marvelous product of the epic tradition had certainly taken definitive shape by 750.

most of the rest is medieval or humanist or part of an old tradition of social criticism.

Since none of these glimpses of poetizing without writing is intended to incorporate a signature into the epic matter, there is prima-facie evidence that Beowulf and the Homeric poems each derive from an oral tradition.

I want the room in the attic prepared for him He is a most unusual lad, quite precocious in many ways.

In fact it has caused us to give serious thought to moving our residence south, because it is not easy for the most objective Southerner to sit calmly by when his host is telling a roomful of people that the only way to deal with Southerners who oppose integration is to send in troops and shoot the bastards down.

but for this discussion the most important division is between those who have been reconstructed and those who haven't.

But apart from racial problems, the old unreconstructed South -- to use the moderate words favored by Mr. Thomas Griffith -- finds itself unsympathetic to most of what is different about the civilization of the North.

The general acceptance of the idea of governmental ( i.e., societal ) responsibility for the economic well-being of the American people is surely one of the two most significant watersheds in American constitutional history.

Accidental war is so sensitive a subject that most of the people who could become directly involved in one are told just enough so they can perform their portions of incredibly complex tasks.

Even though in most cases the completion of the definitive editions of their writings is still years off, enough documentation has already been assembled to warrant drawing a new composite profile of the leadership which performed the heroic dual feats of winning American independence and founding a new nation.

It is clear that, while most writers enjoy picturing the Negro as a woolly-headed, humble old agrarian who mutters `` yassuhs '' and `` sho' nufs '' with blissful deference to his white employer ( or, in Old South terms, `` massuh '' ), this stereotype is doomed to become in reality as obsolete as Caldwell's Lester.

Presenting an individualized Negro character, it would seem, is one of the most difficult assignments a Southern writer could tackle ; ;

Yet often fear persists because, even with the most rigid ritual, one is never quite free from the uneasy feeling that one might make some mistake or that in every previous execution one had been unaware of the really decisive act.

Perhaps the most illuminating example of the reduction of fear through understanding is derived from our increased knowledge of the nature of disease.

The consciousness it mirrors may have come earlier to Europe than to America, but it is the consciousness that most `` mature '' societies arrive at when their successes in technological and economic systematization propel them into a time of examining the not-strictly-practical ends of culture.

And the life they lead is undisciplined and for the most part unproductive, even though they make a fetish of devoting themselves to some creative pursuit -- writing, painting, music.

The music which Lautner has composed for this episode is for the most part `` rather pretty and perfectly banal ''.

Presupposed in Plato's system is a doctrine of levels of insight, in which a certain kind of detached understanding is alone capable of penetrating to the most sublime wisdom.

As long as perception is seen as composed only of isolated sense data, most of the quality and interconnectedness of existence loses its objectivity, becomes an invention of consciousness, and the result is a philosophical scepticism.

And it is precisely in this poorer economic class that one finds, and has always found, the most racial friction.

It is something which most of us try to get out from under.

We assume for this illustration that the size of the land plots is so great that the distance between dwellings is greater than the voice can carry and that most of the communication is between nearest neighbors only, as shown in Figure 2.