For the Greeks, beauty was a virtue: a kind of excellence. Persons then were assumed to be what we now have to call—lamely, enviously—whole persons. If it did occur to the Greeks to distinguish between a person" s "inside" and "outside," they still expected that inner beauty would be matched by beauty of the other kind. The well-born young Athenians who gathered around Socrates found it quite paradoxical that their hero was so intelligent, so brave, so honorable, so seductive and so ugly. One of Socrates" main pedagogical acts was to be ugly-and to teach those innocent, no doubt splendid-looking disciples of his how full of paradoxes life really was. They may have resisted Socrates" lesson. We do not. Several thousand years later, we are more wary of the enchantments of beauty. We not only split off—with the greatest facility—the " inside" ( character, intellect) from the "outside" (looks) ; but we are actually surprised when someone who is beautiful is also intelligent, talented, good.

问答题The fortunate people in the world—the only really fortunate people in the world, in my mind, —are those whose work is also their pleasure. The class is not a large one, not nearly so large as it is often represented to be; and authors are perhaps one of the most important elements in its composition. They enjoy in this respect at least a real harmony of life. To my mind, to be able to make your work your pleasure is the one class distinction in the world worth striving for; and I do not wonder that others are inclined to envy those happy human beings who find their livelihood in the gay effusions of their fancy, to whom every hour of labor is an hour of enjoyment, to whom repose however necessary—is a tiresome interlude, and even a holiday is almost deprivation. Whether a man writes well or ill, has much to say or little, if he cares about writing at all, he will appreciate the pleasures of composition. To sit at one s table on a sunny morning, with four clear hours of uninterruptible security, plenty of nice white paper, and a Squeezer pen—that is true happiness. The complete absorption of the mind upon an agreeable occupation—what more is there than that to desire What does it matter what happens outside The House of Commons may do what it likes, and so may the House of Lords. The heathen may rage furiously in every part of the globe. The bottom may be knocked clean out of the American market. Consols may fall and suffragettes may rise. Never mind, for four hours, at any rate, we will withdraw ourselves from a common, ill-governed, and disorderly world, and with the key of fancy unlock that cupboard where all the good things of the infinite are put away.

问答题Many philosophers, both Western and Eastern, agree that there are two major problems of induction. The first is the lack of certainty of conclusions drawn by means of induction that is inherent in inductive methods. The second is the extent to which we humans ignore the important issue of whether we are justified in believing something that is based only on inductively derived conclusions. This is art important issue both scientifically and socially. Any jury decision, for example, is arrived at by inductive means from evidence presented by prosecutors relying on police who arrested suspects based on their own use of inductive techniques. We sometimes make irrevocable decisions, for example, putting someone to death, based on inductive reasoning( and in at least 70 cases in the past decade, evidence not presented at the trial cleared people so sentenced: in some cases after they had been executed). Thus, in using induction as a method, many philosophers warn us to proceed with extreme caution.