57 ideas
23890 | For Plato true wisdom is supernatural [Plato, by Weil] |
Full Idea: It is evident that Plato regards true wisdom as something supernatural. | |
From: report of Plato (works [c.375 BCE]) by Simone Weil - God in Plato p.61 | |
A reaction: Taken literally, I assume this is wrong, but we can empathise with the thought. Wisdom has the feeling of rising above the level of mere knowledge, to achieve the overview I associate with philosophy. |
23064 | So-called wisdom is just pondering things instead of acting [Cioran] |
Full Idea: What is known as 'wisdom' is ultimately only a perpetual 'thinking it over', i.e. non-action as first impulse. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 01) | |
A reaction: This may be how most people view wisdom. Wisdom is for the spectators, not the actors (perhaps). Wisdom needs a lot of thought, and I don't associate it with extremely active people. |
3060 | Plato never mentions Democritus, and wished to burn his books [Plato, by Diog. Laertius] |
Full Idea: Plato, who mentions nearly all the ancient philosophers, nowhere speaks of Democritus; he wished to burn all of his books, but was persuaded that it was futile. | |
From: report of Plato (works [c.375 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 09.7.8 |
23072 | Systems are the worst despotism, in philosophy and in life [Cioran] |
Full Idea: Aristotle, Aquinas, Hegel - three enslavers of the mind. The worst form of despotism is the system, in philosophy and in everything. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 07) | |
A reaction: I'm not quite clear why intellectual 'despotism' is a dreadful crime. I revere Aristotle, partly because he is systematic, but I reject about 30% of what he says. Still, many people agree with this idea. |
8996 | If if time is money then if time is not money then time is money then if if if time is not money... [Quine] |
Full Idea: If if time is money then if time is not money then time is money then if if if time is not money then time is money then time is money then if time is money then time is money. | |
From: Willard Quine (Truth by Convention [1935], p.95) | |
A reaction: Quine offers this with no hint of a smile. I reproduce it for the benefit of people who hate analytic philosophy, and get tired of continental philosophy being attacked for its obscurity. |
23075 | A text explained ceases to be a text [Cioran] |
Full Idea: Why embroider upon what excludes commentary? A text explained is not longer a text. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 09) | |
A reaction: I like that. I'm not a great fan of explicating texts, especially if they are literary, where the whole point is the primary experience, of a novel, poem or play. Philosophy is different, because that is a dialogue between writer and reader. |
23891 | Two contradictories force us to find a relation which will correlate them [Plato, by Weil] |
Full Idea: Where contradictions appear there is a correlation of contraries, which is relation. If a contradiction is imposed on the intelligence, it is forced to think of a relation to transform the contradiction into a correlation, which draws the soul higher. | |
From: report of Plato (works [c.375 BCE]) by Simone Weil - God in Plato p.70 | |
A reaction: A much better account of the dialectic than anything I have yet seen in Hegel. For the first time I see some sense in it. A contradiction is not a falsehood, and it must be addressed rather than side-stepped. A kink in the system, that needs ironing. |
8995 | Definition by words is determinate but relative; fixing contexts could make it absolute [Quine] |
Full Idea: A definition endows a word with complete determinacy of meaning relative to other words. But we could determine the meaning of a new word absolutely by specifying contexts which are to be true and contexts which are to be false. | |
From: Willard Quine (Truth by Convention [1935], p.89) | |
A reaction: This is the beginning of Quine's distinction between the interior of 'the web' and its edges. The attack on the analytic/synthetic distinction will break down the boundary between the two. Surprising to find 'absolute' anywhere in Quine. |
10064 | Quine quickly dismisses If-thenism [Quine, by Musgrave] |
Full Idea: Quine quickly dismisses If-thenism. | |
From: report of Willard Quine (Truth by Convention [1935], p.327) by Alan Musgrave - Logicism Revisited §5 | |
A reaction: [Musgrave quotes a long chunk of Quine which is hard to compress!] Effectively, he says If-thenism is cheating, or begs the question, by eliminating whole sections of perfectly good mathematics, because they cannot be derived from axioms. |
20296 | Logic needs general conventions, but that needs logic to apply them to individual cases [Quine, by Rey] |
Full Idea: Quine argues that logic could not be established by conventions, since the logical truths, being infinite in number, must be given by general conventions rather than singly; and logic is needed in the meta-theory, to apply to individual cases. | |
From: report of Willard Quine (Truth by Convention [1935]) by Georges Rey - The Analytic/Synthetic Distinction 3.4 | |
A reaction: A helpful insight into Quine's claim. If only someone would print these one sentence summaries at the top of classic papers, we would all get far more out of them at first reading. Assuming Rey is right! |
8998 | Claims that logic and mathematics are conventional are either empty, uninteresting, or false [Quine] |
Full Idea: If logic and mathematics being true by convention says the primitives can be conventionally described, that works for anything, and is empty; if the conventions are only for those fields, that's uninteresting; if a general practice, that is false. | |
From: Willard Quine (Truth by Convention [1935], p.102) | |
A reaction: This is Quine's famous denial of the traditional platonist view, and the new Wittgensteinian conventional view, preparing the ground for a more naturalistic and empirical view. I feel more sympathy with Quine than with the other two. |
8999 | Logic isn't conventional, because logic is needed to infer logic from conventions [Quine] |
Full Idea: If logic is to proceed mediately from conventions, logic is needed for inferring logic from the conventions. Conventions for adopting logical primitives can only be communicated by free use of those very idioms. | |
From: Willard Quine (Truth by Convention [1935], p.104) | |
A reaction: A common pattern of modern argument, which always seems to imply that nothing can ever get off the ground. I suspect that there are far more benign circles in the world of thought than most philosophers imagine. |
9000 | If a convention cannot be communicated until after its adoption, what is its role? [Quine] |
Full Idea: When a convention is incapable of being communicated until after its adoption, its role is not clear. | |
From: Willard Quine (Truth by Convention [1935], p.106) | |
A reaction: Quine is discussing the basis of logic, but the point applies to morality - that if there is said to be a convention at work, the concepts of morality must already exist to get the conventional framework off the ground. What is it that comes first? |
23066 | Negation doesn't arise from reasoning, but from deep instincts [Cioran] |
Full Idea: Negation never proceeds from reasoning but from something much more obscure and old. Arguments come afterward, to justify and sustain it. Every no rises out of the blood. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 02) | |
A reaction: Music to my ears. In the Fregean era no one is allowed to talk about the origins of logical relations in the universal facts of physical existence. You can watch dogs saying no. |
8994 | If analytic geometry identifies figures with arithmetical relations, logicism can include geometry [Quine] |
Full Idea: Geometry can be brought into line with logicism simply by identifying figures with arithmetical relations with which they are correlated thought analytic geometry. | |
From: Willard Quine (Truth by Convention [1935], p.87) | |
A reaction: Geometry was effectively reduced to arithmetic by Descartes and Fermat, so this seems right. You wonder, though, whether something isn't missing if you treat geometry as a set of equations. There is more on the screen than what's in the software. |
8997 | There are four different possible conventional accounts of geometry [Quine] |
Full Idea: We can construe geometry by 1) identifying it with algebra, which is then defined on the basis of logic; 2) treating it as hypothetical statements; 3) defining it contextually; or 4) making it true by fiat, without making it part of logic. | |
From: Willard Quine (Truth by Convention [1935], p.99) | |
A reaction: [Very compressed] I'm not sure how different 3 is from 2. These are all ways to treat geometry conventionally. You could be more traditional, and say that it is a description of actual space, but the multitude of modern geometries seems against this. |
8993 | If mathematics follows from definitions, then it is conventional, and part of logic [Quine] |
Full Idea: To claim that mathematical truths are conventional in the sense of following logically from definitions is the claim that mathematics is a part of logic. | |
From: Willard Quine (Truth by Convention [1935], p.79) | |
A reaction: Quine is about to attack logic as convention, so he is endorsing the logicist programme (despite his awareness of Gödel), but resisting the full Wittgenstein conventionalist picture. |
23077 | The word 'being' is very tempting, but in fact means nothing at all [Cioran] |
Full Idea: Whether it is spoken by a grocer or a philosopher, the word 'being', apparently so rich, so tempting, so charged with significance, in fact means nothing at all; incredible that a man in his right mind can use it on any occasion whatever. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 12) | |
A reaction: I entirely agree. It resembles the redundancy view of 'true' (with which I do not agree). |
23068 | People who really believe anti-realism don't bother to prove it [Cioran] |
Full Idea: When you know quite absolutely that everything is unreal, you then cannot see why you should take the trouble to prove it. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 02) | |
A reaction: Does the same apply to realists? There are at least genuine arguments in both directions. Presumably the thought is that realists have something they care about, but true anti-realists don't. |
14502 | Plato's idea of 'structure' tends to be mathematically expressed [Plato, by Koslicki] |
Full Idea: 'Structure' tends to be characterized by Plato as something that is mathematically expressed. | |
From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects V.3 iv | |
A reaction: [Koslicki is drawing on Verity Harte here] |
17948 | Plato's Forms meant that the sophists only taught the appearance of wisdom and virtue [Plato, by Nehamas] |
Full Idea: Plato's theory of Forms allowed him to claim that the sophists and other opponents were trapped in the world of appearance. What they therefore taught was only apparent wisdom and virtue. | |
From: report of Plato (works [c.375 BCE]) by Alexander Nehamas - Eristic,Antilogic,Sophistic,Dialectic p.118 |
3039 | When Diogenes said he could only see objects but not their forms, Plato said it was because he had eyes but no intellect [Plato, by Diog. Laertius] |
Full Idea: When Diogenes told Plato he saw tables and cups, but not 'tableness' and 'cupness', Plato replied that this was because Diogenes had eyes but no intellect. | |
From: report of Plato (works [c.375 BCE]) by Diogenes Laertius - Lives of Eminent Philosophers 06.2.6 |
20906 | Platonists argue for the indivisible triangle-in-itself [Plato, by Aristotle] |
Full Idea: The Platonists, on the basis of purely logical arguments, posit the existence of an indivisible 'triangle in itself'. | |
From: report of Plato (works [c.375 BCE]) by Aristotle - Coming-to-be and Passing-away (Gen/Corr) 316a15 | |
A reaction: A helpful confirmation that geometrical figures really are among the Forms (bearing in mind that numbers are not, because they contain one another). What shape is the Form of the triangle? |
556 | If there is one Form for both the Form and its participants, they must have something in common [Aristotle on Plato] |
Full Idea: If there is the same Form for the Forms and for their participants, then they must have something in common. | |
From: comment on Plato (works [c.375 BCE]) by Aristotle - Metaphysics 991a |
563 | If gods are like men, they are just eternal men; similarly, Forms must differ from particulars [Aristotle on Plato] |
Full Idea: We say there is the form of man, horse and health, but nothing else, making the same mistake as those who say that there are gods but that they are in the form of men. They just posit eternal men, and here we are not positing forms but eternal sensibles. | |
From: comment on Plato (works [c.375 BCE]) by Aristotle - Metaphysics 997b |
557 | A Form is a cause of things only in the way that white mixed with white is a cause [Aristotle on Plato] |
Full Idea: A Form is a cause of things only in the way that white mixed with white is a cause. | |
From: comment on Plato (works [c.375 BCE]) by Aristotle - Metaphysics 991a |
565 | The Forms cannot be changeless if they are in changing things [Aristotle on Plato] |
Full Idea: The Forms could not be changeless if they were in changing things. | |
From: comment on Plato (works [c.375 BCE]) by Aristotle - Metaphysics 998a |
9607 | The greatest discovery in human thought is Plato's discovery of abstract objects [Brown,JR on Plato] |
Full Idea: The greatest discovery in the history of human thought is Plato's discovery of abstract objects. | |
From: comment on Plato (works [c.375 BCE]) by James Robert Brown - Philosophy of Mathematics Ch. 2 | |
A reaction: Compare Idea 2860! Given the diametrically opposed views, it is clearly likely that Plato's central view is the most important idea in the history of human thought, even if it is wrong. |
13263 | We can grasp whole things in science, because they have a mathematics and a teleology [Plato, by Koslicki] |
Full Idea: Due to the mathematical nature of structure and the teleological cause underlying the creation of Platonic wholes, these wholes are intelligible, and are in fact the proper objects of science. | |
From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects 5.3 | |
A reaction: I like this idea, because it pays attention to the connection between how we conceive objects to be, and how we are able to think about objects. Only examining these two together enables us to grasp metaphysics. |
13261 | Plato sees an object's structure as expressible in mathematics [Plato, by Koslicki] |
Full Idea: The 'structure' of an object tends to be characterised by Plato as something that is mathematically expressible. | |
From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects 5.3 | |
A reaction: This seems to be pure Pythagoreanism (see Idea 644). Plato is pursuing Pythagoras's research programme, of trying to find mathematics buried in every aspect of reality. |
13265 | Plato was less concerned than Aristotle with the source of unity in a complex object [Plato, by Koslicki] |
Full Idea: Plato was less concerned than Aristotle with the project of how to account, in completely general terms, for the source of unity within a mereologically complex object. | |
From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects 5.5 | |
A reaction: Plato seems to have simply asserted that some sort of harmony held things together. Aristotles puts the forms [eidos] within objects, rather than external, so he has to give a fuller account of what is going on in an object. He never managed it! |
593 | Plato's holds that there are three substances: Forms, mathematical entities, and perceptible bodies [Plato, by Aristotle] |
Full Idea: Plato's doctrine was that the Forms and mathematicals are two substances and that the third substance is that of perceptible bodies. | |
From: report of Plato (works [c.375 BCE]) by Aristotle - Metaphysics 1028b |
13260 | Plato says wholes are either containers, or they're atomic, or they don't exist [Plato, by Koslicki] |
Full Idea: Plato considers a 'container' model for wholes (which are disjoint from their parts) [Parm 144e3-], and a 'nihilist' model, in which only wholes are mereological atoms, and a 'bare pluralities' view, in which wholes are not really one at all. | |
From: report of Plato (works [c.375 BCE]) by Kathrin Koslicki - The Structure of Objects 5.2 | |
A reaction: [She cites Verity Harte for this analysis of Plato] The fourth, and best, seems to be that wholes are parts which fall under some unifying force or structure or principle. |
11237 | Only universals have essence [Plato, by Politis] |
Full Idea: Plato argues that only universals have essence. | |
From: report of Plato (works [c.375 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 1.4 |
11238 | Plato and Aristotle take essence to make a thing what it is [Plato, by Politis] |
Full Idea: Plato and Aristotle have a shared general conception of essence: the essence of a thing is what that thing is simply in virtue of itself and in virtue of being the very thing it is. It answers the question 'What is this very thing?' | |
From: report of Plato (works [c.375 BCE]) by Vassilis Politis - Aristotle and the Metaphysics 1.4 |
23078 | Opinions are fine, but having convictions means something has gone wrong [Cioran] |
Full Idea: To have opinions is inevitable, is natural; to have convictions is less so. Each time I meet someone who has convictions, I wonder what intellectual vice, what flaw has caused him to acquire such a thing. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 12) | |
A reaction: 'The best lack all conviction/ While the worst are full of passionate intensity' (Yeats). I agree with this. Convictions are so often accompanied by anger. |
23073 | Convictions are failures to study anything thoroughly [Cioran] |
Full Idea: We have convictions only if we have studied nothing thoroughly. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 08) | |
A reaction: Excellent! I cannot imagine studying anything at all in great depth without it resulting in a dwindling expectation of full understanding. Philosophy in spades, but also probably any topic in history. |
17085 | A good explanation totally rules out the opposite explanation (so Forms are required) [Plato, by Ruben] |
Full Idea: For Plato, an acceptable explanation is one such that there is no possibility of there being the opposite explanation at all, and he thought that only explanations in terms of the Forms, but never physical explanations, could meet this requirement. | |
From: report of Plato (works [c.375 BCE]) by David-Hillel Ruben - Explaining Explanation Ch 2 | |
A reaction: [Republic 436c is cited] |
23076 | If people always acted without words we would take them for robots [Cioran] |
Full Idea: It is because of speech that men give the illusion of being free. If they did - without a word - what they do, we would take them for robots. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 09) | |
A reaction: Love this one. Though it might be said that the power of speech does add an extra dimension of freedom to an action, beyond what any animal could attain. I take the absolute idea of 'being free' to be nonsense. |
1651 | Plato wanted to somehow control and purify the passions [Vlastos on Plato] |
Full Idea: Plato put high on his agenda a project which did not figure in Socrates' programme at all: the hygienic conditioning of the passions. This cannot be an intellectual process, as argument cannot touch them. | |
From: comment on Plato (works [c.375 BCE]) by Gregory Vlastos - Socrates: Ironist and Moral Philosopher p.88 | |
A reaction: This is the standard traditional view of any thinker who exaggerates the importance and potential of reason in our lives. |
23065 | If only we could write like a reptile, of endless sensations and no concepts! [Cioran] |
Full Idea: If only we could reach back before the concept, could write on a level with the senses, record the infinitesimal variations of what we touch, do what a reptile would do if it were to set about writing! | |
From: E.M. Cioran (The Trouble with Being Born [1973], 02) | |
A reaction: A lovely thought. It is a huge effort for us to try to imagine a mental life without concepts. And then to express that mental life in words…..! |
3324 | Plato's whole philosophy may be based on being duped by reification - a figure of speech [Benardete,JA on Plato] |
Full Idea: Plato is liable to the charge of having been duped by a figure of speech, albeit the most profound of all, the trope of reification. | |
From: comment on Plato (works [c.375 BCE]) by José A. Benardete - Metaphysics: the logical approach Ch.12 | |
A reaction: That might be a plausible account if his view was ridiculous, but given how many powerful friends Plato has, especially in the philosophy of mathematics, we should assume he was cleverer than that. |
23071 | We could only be responsible if we had consented before birth to who we are [Cioran] |
Full Idea: The problem of responsibility would have a meaning only if we had been consulted before our birth and had consented to be precisely who we are. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 06) | |
A reaction: The question could still be asked retrospectively, like agreeing to be in an army into which you have been conscripted. People gripped by deeply anti-social desires would probably welcome the chance to become different. |
23070 | We morally dissolve if we spend time with excessive beauty [Cioran] |
Full Idea: Moral disintegration when we spend time in a place that is too beautiful: the self dissolves upon contact with paradise. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 06) | |
A reaction: I'm not sure whether that is true, but it is worth thinking about the value of experiences which are overwhelming. |
7503 | Plato never refers to examining the conscience [Plato, by Foucault] |
Full Idea: Plato never speaks of the examination of conscience - never! | |
From: report of Plato (works [c.375 BCE]) by Michel Foucault - On the Genealogy of Ethics p.276 | |
A reaction: Plato does imply some sort of self-evident direct knowledge about that nature of a healthy soul. Presumably the full-blown concept of conscience is something given from outside, from God. In 'Euthyphro', Plato asserts the primacy of morality (Idea 337). |
2173 | As religion and convention collapsed, Plato sought morals not just in knowledge, but in the soul [Williams,B on Plato] |
Full Idea: Once gods and fate and social expectation were no longer there, Plato felt it necessary to discover ethics inside human nature, not just as ethical knowledge (Socrates' view), but in the structure of the soul. | |
From: comment on Plato (works [c.375 BCE]) by Bernard Williams - Shame and Necessity II - p.43 | |
A reaction: anti Charles Taylor |
9274 | Plato's legacy to European thought was the Good, the Beautiful and the True [Plato, by Gray] |
Full Idea: Plato's legacy to European thought was a trio of capital letters - the Good, the Beautiful and the True. | |
From: report of Plato (works [c.375 BCE]) by John Gray - Straw Dogs 2.8 | |
A reaction: It seems to have been Baumgarten who turned this into a slogan (Idea 8117). Gray says these ideals are lethal, but I identify with them very strongly, and am quite happy to see the good life as an attempt to find the right balance between them. |
94 | Pleasure is better with the addition of intelligence, so pleasure is not the good [Plato, by Aristotle] |
Full Idea: Plato says the life of pleasure is more desirable with the addition of intelligence, and if the combination is better, pleasure is not the good. | |
From: report of Plato (works [c.375 BCE]) by Aristotle - Nicomachean Ethics 1172b27 | |
A reaction: It is obvious why we like pleasure, but not why intelligence makes it 'better'. Maybe it is just because we enjoy intelligence? |
17947 | Plato decided that the virtuous and happy life was the philosophical life [Plato, by Nehamas] |
Full Idea: Plato came to the conclusion that virtue and happiness consist in the life of philosophy itself. | |
From: report of Plato (works [c.375 BCE]) by Alexander Nehamas - Eristic,Antilogic,Sophistic,Dialectic p.117 | |
A reaction: This view is obviously ridiculous, because it largely excludes almost the entire human race, which sees philosophy as a cul-de-sac, even if it is good. But virtue and happiness need some serious thought. |
6015 | Plato, unusually, said that theoretical and practical wisdom are inseparable [Plato, by Kraut] |
Full Idea: Two virtues that are ordinarily kept distinct - theoretical and practical wisdom - are joined by Plato; he thinks that neither one can be fully possessed unless it is combined with the other. | |
From: report of Plato (works [c.375 BCE]) by Richard Kraut - Plato | |
A reaction: I get the impression that this doctrine comes from Socrates, whose position is widely reported as 'intellectualist'. Aristotle certainly held the opposite view. |
23074 | In anxiety people cling to what reinforces it, because it is a deep need [Cioran] |
Full Idea: In anxiety, a man clings to whatever can reinforce, can stimulate his providential discomfort: to try to cure him of it is to destroy his equilibrium, anxiety being the basis of his existence and his prosperity. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 09) | |
A reaction: A report from the front line of the age of anxiety, on which I am not qualified to comment. I assume that some anxiety can be a good thing, like nerves before a public performance. |
23069 | Fear cures boredom, because it is stronger [Cioran] |
Full Idea: Fear is the antidote to boredom: the remedy must be stronger than the disease. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 05) | |
A reaction: I suspect that this is the motivation of people who indulge in dangerous sports. Maybe all that is need is something daunting, rather than frightening. |
2912 | Plato is boring [Nietzsche on Plato] |
Full Idea: Plato is boring. | |
From: comment on Plato (works [c.375 BCE]) by Friedrich Nietzsche - Twilight of the Idols 9.2 |
23062 | It is better to watch the hours pass, than trying to fill them [Cioran] |
Full Idea: I do nothing, granted. But I see the hours pass - which is better than trying to fill them. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 01) | |
A reaction: As Nietzsche would have pointed out, this came from a man who regularly wrote books. It is, though, certainly worth asking whether the way we fill our time is better than doing nothing. |
23067 | Suicide is pointless, because it always comes too late [Cioran] |
Full Idea: It's not worth the bother of killing yourself, since you always kill yourself too late. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 02) | |
A reaction: A neat thought, but unlikely to be true for those who commit suicide, which presumably results from a sustained and apparently incurable situation. |
1526 | Almost everyone except Plato thinks that time could not have been generated [Plato, by Aristotle] |
Full Idea: With a single exception (Plato) everyone agrees about time - that it is not generated. Democritus says time is an obvious example of something not generated. | |
From: report of Plato (works [c.375 BCE]) by Aristotle - Physics 251b14 |
23063 | The first man obviously found paradise unendurable [Cioran] |
Full Idea: Paradise was unendurable, otherwise the first man would have adapted to it. | |
From: E.M. Cioran (The Trouble with Being Born [1973], 01) | |
A reaction: Seems a bit harsh. There was evidently one aspect that was missing (knowledge), and he was surprised to find himself ejected for wanting it. Like a holiday in a Mediterranean hotel, with good food. |