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徐智慧

领域:中新网江苏

介绍:Other perils he runs, also, far worse; from the denizens of notorious Corinthian haunts in the vicinity of the docks, which in depravity are not to be matched by any thing this side of the pit that is bottomless....

吕红侠

领域:京华网

介绍:Now, the tops of a frigate are quite spacious and cosy. They are railed in behind so as to form a kind of balcony, very pleasant of a tropical night. From twenty to thirty loungers may agreeably recline there, cushioning themselves on old sails and jackets. We had rare times in that top. We accounted ourselves the best seamen in the ship; and from our airy perch, literally looked down upon the landlopers below, sneaking about the deck, among the guns. In a large degree, we nourished that feeling of "esprit de corps," always pervading, more or less, the various sections of a man-of-war's crew. We main-top-men were brothers, one and all, and we loaned ourselves to each other with all the freedom in the world.

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cce | <动态当天时间> | 阅读(39) | 评论(53)
Nor is it a dumb thing that the men who, in democratic Cromwell's time, first proved to the nations the toughness of the British oak and the hardihood of the British sailor—that in Cromwell's time, whose fleets struck terror into the cruisers of France, Spain, Portugal, and Holland, and the corsairs of Algiers and the Levant; in Cromwell's time, when Robert Blake swept the Narrow Seas of all the keels of a Dutch Admiral who insultingly carried a broom at his fore-mast; it is not a dumb thing that, at a period deemed so glorious to the British Navy, these Articles of War were unknown.【阅读全文】
om5 | <动态当天时间> | 阅读(848) | 评论(722)
On his way to the Buckingham, he stopped at a florist’s, and sent Sybil a beautiful basket of narcissus, with lovely white petals and staring pheasants’ eyes, and on arriving at the club, went straight to the library, rang the bell, and ordered the waiter to bring him a lemon-and-soda, and a book on Toxicology. He had fully decided that poison was the best means to adopt in this troublesome business. Anything like personal violence was extremely distasteful to him, and besides, he was very anxious not to murder Lady Clementina in any way that might attract public attention, as he hated the idea of being lionised at Lady Windermere’s, or seeing his name figuring in the paragraphs of vulgar society—newspapers. He had also to think of Sybil’s father and mother, who were rather old-fashioned people, and might possibly object to the marriage if there was anything like a scandal, though he felt certain that if he told them the whole facts of the case they would be the very first to appreciate the motives that had actuated him. He had every reason, then, to decide in favour of poison. It was safe, sure, and quiet, and did away with any necessity for painful scenes, to which, like most Englishmen, he had a rooted objection.【阅读全文】
u5m | <动态当天时间> | 阅读(921) | 评论(719)
"Oh, now, now, can't you be convivial without being censorious? I like easy, unexcited conviviality. For the sober man, really, though for my part I naturally love a cheerful glass, I will not prescribe my nature as the law to other natures. So don't abuse the sober [275] man. Conviviality is one good thing, and sobriety is another good thing. So don't be one-sided."【阅读全文】
ie6 | <动态当天时间> | 阅读(167) | 评论(640)
It was small and round, presenting one enamelled level, free from trees, and did not seem four feet above the water. Beyond it was another and larger island, about which a tropical sunset was throwing its glories; flushing all that part of the heavens, and making it flame like a vast dyed oriel illuminated.【阅读全文】
u6o | <动态当天时间> | 阅读(60) | 评论(472)
She turned from him, and with a tottering step climbed the winding stairs, and disappeared from him; while in the balluster he held, Pierre seemed to feel the sudden thrill running down to him from his mother's convulsive grasp.【阅读全文】
co5 | 2019-03-13 | 阅读(97) | 评论(67)
So obvious does this appear to me, that I expect it will hardly be disputed: and the objection made will be, not that desire can possibly be directed to anything ultimately except pleasure and exemption from pain, but that the will is a different thing from desire; that a person of confirmed virtue, or any other person whose purposes are fixed, carries out his purposes without any thought of the pleasure he has in contemplating them, or expects to derive from their fulfilment; and persists in acting on them, even though these pleasures are much diminished, by changes in his character or decay of his passive sensibilities, or are outweighed by the pains which the pursuit of the purposes may bring upon him. All this I fully admit, and have stated it elsewhere, as positively and emphatically as any one. Will, the active phenomenon, is a different thing from desire, the state of passive sensibility, and though originally an offshoot from it, may in time take root and detach itself from the parent stock; so much so, that in the case of an habitual purpose, instead of willing the thing because we desire it, we often desire it only because we will it. This, however, is but an instance of that familiar fact, the power of habit, and is nowise confined to the case of virtuous actions. Many indifferent things, which men originally did from a motive of some sort, they continue to do from habit. Sometimes this is done unconsciously, the consciousness coming only after the action: at other times with conscious volition, but volition which has become habitual, and is put into operation by the force of habit, in opposition perhaps to the deliberate preference, as often happens with those who have contracted habits of vicious or hurtful indulgence. Third and last comes the case in which the habitual act of will in the individual instance is not in contradiction to the general intention prevailing at other times, but in fulfilment of it; as in the case of the person of confirmed virtue, and of all who pursue deliberately and consistently any determinate end. The distinction between will and desire thus understood, is an authentic and highly important psychological fact; but the fact consists solely in this—that will, like all other parts of our constitution, is amenable to habit, and that we may will from habit what we no longer desire for itself, or desire only because we will it. It is not the less true that will, in the beginning, is entirely produced by desire; including in that term the repelling influence of pain as well as the attractive one of pleasure. Let us take into consideration, no longer the person who has a confirmed will to do right, but him in whom that virtuous will is still feeble, conquerable by temptation, and not to be fully relied on; by what means can it be strengthened? How can the will to be virtuous, where it does not exist in sufficient force, be implanted or awakened? Only by making the person desire virtue—by making him think of it in a pleasurable light, or of its absence in a painful one. It is by associating the doing right with pleasure, or the doing wrong with pain, or by eliciting and impressing and bringing home to the person's experience the pleasure naturally involved in the one or the pain in the other, that it is possible to call forth that will to be virtuous, which, when confirmed, acts without any thought of either pleasure or pain. Will is the child of desire, and passes out of the dominion of its parent only to come under that of habit. That which is the result of habit affords no presumption of being intrinsically good; and there would be no reason for wishing that the purpose of virtue should become independent of pleasure and pain, were it not that the influence of the pleasurable and painful associations which prompt to virtue is not sufficiently to be depended on for unerring constancy of action until it has acquired the support of habit. Both in feeling and in conduct, habit is the only thing which imparts certainty; and it is because of the importance to others of being able to rely absolutely on one's feelings and conduct, and to oneself of being able to rely on one's own, that the will to do right ought to be cultivated into this habitual independence. In other words, this state of the will is a means to good, not intrinsically a good; and does not contradict the doctrine that nothing is a good to human beings but in so far as it is either itself pleasurable, or a means of attaining pleasure or averting pain.【阅读全文】
oiw | 2019-03-13 | 阅读(925) | 评论(767)
Through low arches in the bulkhead beyond, you peep in upon distant vaults and catacombs, obscurely lighted in the far end, and showing immense coils of new ropes, and other bulky articles, stowed in tiers, all savouring of tar.【阅读全文】
wk5 | 2019-03-13 | 阅读(97) | 评论(522)
DURING this state of semi-unconsciousness, or rather trance, a remarkable dream or vision came to him. The actual artificial objects around him slid from him, and were replaced by a baseless yet most imposing spectacle of natural scenery. But though a baseless vision in itself, this airy spectacle assumed very familiar features to Pierre. It was the phantasmagoria of the Mount of the Titans, a singular height standing quite detached in a wide solitude not far from the grand range of dark blue hills encircling his ancestral manor.【阅读全文】
4qi | 2019-03-13 | 阅读(128) | 评论(571)
All this time Lord Arthur Savile had remained standing by the fireplace, with the same feeling of dread over him, the same sickening sense of coming evil. He smiled sadly at his sister, as she swept past him on Lord Plymdale’s arm, looking lovely in her pink brocade and pearls, and he hardly heard Lady Windermere when she called to him to follow her. He thought of Sybil Merton, and the idea that anything could come between them made his eyes dim with tears.【阅读全文】
q4o | 2019-03-12 | 阅读(792) | 评论(292)
"Hold, I haven't come to the milk-turning part yet. My name is Thomas Fry. Until my twenty-third year I went by the nickname of Happy Tom—happy—ha, ha! They called me Happy Tom, d'ye see? because I was so good-natured and laughing all the time, just as I am now—ha, ha!"【阅读全文】
4wu | 2019-03-12 | 阅读(984) | 评论(686)
Now alive as he was to all these searching argumentative itemizings of the minutest known facts any way bearing upon the subject; and yet, at the same time, persuaded, strong as death, that in spite of them, Isabel was indeed his sister; how could Pierre, naturally poetic, and therefore piercing as he was; how could he fail to acknowledge the existence of that all-controlling and all-permeating wonderfulness, which, when imperfectly and isolatedly recognized by the generality, is so significantly denominated The Finger of God? But it is not merely the Finger, it is the whole outspread Hand of God; for doth not Scripture intimate, that He holdeth all of us in the hollow of His hand?—a Hollow, truly!【阅读全文】
5wi | 2019-03-12 | 阅读(810) | 评论(463)
Pacing beneath the long-skirting shadows of the elevated wood, waiting for the appointed hour to come, Pierre strangely strove to imagine to himself the scene which was destined to ensue. But imagination utterly failed him here; the reality was too real for him; only the face, the face alone now visited him; and so accustomed had he been of late to confound it with the shapes of air, that he almost trembled when he thought that face to face, that face must shortly meet his own.【阅读全文】
3gg | 2019-03-12 | 阅读(45) | 评论(360)
This, therefore, being the characteristic difference which marks off, not justice, but morality in general, from the remaining provinces of Expediency and Worthiness; the character is still to be sought which distinguishes justice from other branches of morality. Now it is known that ethical writers divide moral duties into two classes, denoted by the ill-chosen expressions, duties of perfect and of imperfect obligation; the latter being those in which, though the act is obligatory, the particular occasions of performing it are left to our choice; as in the case of charity or beneficence, which we are indeed bound to practise, but not towards any definite person, nor at any prescribed time. In the more precise language of philosophic jurists, duties of perfect obligation are those duties in virtue of which a correlative right resides in some person or persons; duties of imperfect obligation are those moral obligations which do not give birth to any right. I think it will be found that this distinction exactly coincides with that which exists between justice and the other obligations of morality. In our survey of the various popular acceptations of justice, the term appeared generally to involve the idea of a personal right—a claim on the part of one or more individuals, like that which the law gives when it confers a proprietary or other legal right. Whether the injustice consists in depriving a person of a possession, or in breaking faith with him, or in treating him worse than he deserves, or worse than other people who have no greater claims, in each case the supposition implies two things—a wrong done, and some assignable person who is wronged. Injustice may also be done by treating a person better than others; but the wrong in this case is to his competitors, who are also assignable persons. It seems to me that this feature in the case—a right in some person, correlative to the moral obligation—constitutes the specific difference between justice, and generosity or beneficence. Justice implies something which it is not only right to do, and wrong not to do, but which some individual person can claim from us as his moral right. No one has a moral right to our generosity or beneficence, because we are not morally bound to practise those virtues towards any given individual. And it will be found, with respect to this as with respect to every correct definition, that the instances which seem to conflict with it are those which most confirm it. For if a moralist attempts, as some have done, to make out that mankind generally, though not any given individual, have a right to all the good we can do them, he at once, by that thesis, includes generosity and beneficence within the category of justice. He is obliged to say, that our utmost exertions are due to our fellow creatures, thus assimilating them to a debt; or that nothing less can be a sufficient return for what society does for us, thus classing the case as one of gratitude; both of which are acknowledged cases of justice. Wherever there is a right, the case is one of justice, and not of the virtue of beneficence: and whoever does not place the distinction between justice and morality in general where we have now placed it, will be found to make no distinction between them at all, but to merge all morality in justice.【阅读全文】
q4y | 2019-03-11 | 阅读(570) | 评论(61)
Amazed at his earnestness, and hardly able to account for it altogether, I stood silent a moment; then said, "Why, Frank, this midshipman is your own brother, you say; now, do you really think that your own flesh and blood is going to give himself airs over you, simply because he sports large brass buttons on his coat? Never believe it. If he does, he can be no brother, and ought to be hanged—that's all!"【阅读全文】
swa | 2019-03-11 | 阅读(139) | 评论(817)
At other times, one of the tattooing artists would crawl over the bulwarks, followed by his sitter; and then a bare arm or leg would be extended, and the disagreeable business of "pricking" commence, right under my eyes; or an irruption of tars, with ditty-bags or sea-reticules, and piles of old trowsers to mend, would break in upon my seclusion, and, forming a sewing-circle, drive me off with their chatter.【阅读全文】
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友情链接,当前时间:2019-03-19

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