This shows the reason how it comes to pass that parents in societies, where they themselves are subjects, retain a power over their children and have as much right to their subjection as those who are in the state of Nature, which could not possibly be if all political power were only paternal, and that, in truth, they were one and the same thing; for then, all paternal power being in the prince, the subject could naturally have none of it.
'Twere well, might Criticks still this Freedom take;
But Appius reddens at each Word you speak,
And stares, Tremendous! with a threatning Eye
Like some fierce Tyrant in Old Tapestry!
Fear most to tax an Honourable Fool,
Whose Right it is, uncensur'd to be dull;
Such without Wit are Poets when they please.
As without Learning they can take Degrees.
Leave dang'rous Truths to unsuccessful Satyrs,
And Flattery to fulsome Dedicators,
Whom, when they Praise, the World believes no more,
Than when they promise to give Scribling o'er.
'Tis best sometimes your Censure to restrain,
And charitably let the Dull be vain:
Your Silence there is better than your Spite,
For who can rail so long as they can write?
Still humming on, their drowzy Course they keep,
And lash'd so long, like Tops, are lash'd asleep.
False Steps but help them to renew the Race,
As after Stumbling, Jades will mend their Pace.
What Crouds of these, impenitently bold,
In Sounds and jingling Syllables grown old,
Still run on Poets in a raging Vein,
Ev'n to the Dregs and Squeezings of the Brain;
Strain out the last, dull droppings of their Sense,
And Rhyme with all the Rage of Impotence!
Valerie's last line of this paragraph is her opinion, but incorrect. I know that I am fully mentally and physically well, and that she and others have difficulty telling the truth at times.
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We see that the negations advanced by the philosophers of existence imply some affirmations; in Heidegger, for example, the affirmation of our unity with the world. Doubtless we have also noticed, in reviewing rapidly the various philosophies of existence, that we find ourselves time and again before impasses. In Heidegger, for example, we do not know if his system is an idealism or a realism; if the Nothingness is Nothingness or Being. There is a similar impasse in Sartre, and on certain points a return, perhaps even a recoil, from the conceptions of Heidegger towards those of Hegel and Husserl. But these impasses need not turn us back. The permanence of the dogmatisms under whose banners the philosophy of existence is attacked are themselves reasons for reaffirming the importance and the leading role of the philosophy of existence. All great philosophies have encountered such impasses, but thought has gone ahead and somehow found a solution. Perhaps, in order to facilitate an egress from these difficulties, it will be necessary to distinguish more and more carefully among the different elements which we have enumerated, eg. the insistence upon existence, and the insistence upon being-inthe-world. No doubt there are different levels and elements in reality; but it is only by distinguishing the various problems, levels, and elements in these philosophies of existence, and assessing their relative importance, that we will be able to gain an insight into their difficulties and possibly pass beyond them.