Inspirasi Kediri Bertutur

                                          Bond said, "No. We're not looking for a crook." He wondered how far to go with this man. Because people are very careful with the secrets of their own business doesn't mean that they'll be careful with the secrets of yours. Bond picked up a wood and ivory plaque that lay on the table. It said:
                                          The key to establishing rapport with strangers isto learn how to become like them. Fortunately,this is both very simple and a lot of fun to do. Itallows you to look on each new encounter as apuzzle, a game, a joy.

                                                                                  Doctor No said, "You persist in underestimating me, Mister Bond. You are an obstinate man, and stupider than I had expected. I am aware of these possibilities. I have taken one of these men and made him into a private monitor. He has duplicates of the ciphers and of the cipher machine. He lives in another part of the mountain. The others think that he died. He watches on all the routine times. He gives me a second copy of all the traffic that passes. So far, the signals from Moscow have been innocent of any sign of conspiracy. I am thinking of these things constantly, Mister Bond. I take precautions and I shall take further precautions. As I said, you underestimate me."

                                                                                  Le Chiffre and his two men only had to walk a few yards from their ambush.


                                                                                  Little by little every village came to have its own power plant. Even isolated houses generated their own power and could produce the simpler materials. In the main, however, the village was the unit of the new social system. Its strength was due to the scope and limitations of the standard generator, which employed directly and indirectly in village industry and agriculture between fifty and five hundred persons. The population of the average village consisted of the electro-magnetic engineers who saw to the generating of power, a number of craftsmen specialized in the production of the different kinds of material needed by the village, and another set of craftsmen who worked up the materials into articles of use. The former class of craftsmen, who were called ‘atomic weavers’, used as their raw material ingredients in the local earth. These they bombarded with sub-atomic particles, fired out by their mighty power plant, and thus they produced a great range of elements and compounds. The process demanded the same kind of skill as that of the old-time hand-spinners and weavers, the craftsmen vying with each other to produce the subtlest and most serviceable compounds and mixtures free from all impurities. These products were then worked up by craftsmen of the other class into crockery, furniture, cutting tools, building materials, clothing, and so on. The village textile workers clothed their fellow villagers in a great variety of simple but pleasing fabrics. Even isolated households, with their smaller plant, could provide themselves with many of the simpler materials. On the other hand some villages excelled so much in a particular line of craftsmanship that their products were in demand throughout the countryside. Only the most difficult materials and articles had to be brought to the village from the local factory, itself but a large and highly specialized village or cluster of villages around a great power house and synthesis station.
                                                                                  He was totally exhilarated by his hours with Marc-Ange in Marseilles and by the prospects before him - the job that was to be done and, at the end of it, Tracy.

                                                                                  There are two ladies of whom I would fain say a word, though I feel that I am making my list too long, in order that I may declare how much I have admired their work. They are Annie Thackeray and Rhoda Broughton. I have known them both, and have loved the former almost as though she belonged to me. No two writers were ever more dissimilar — except in this that they are both feminine. Miss Thackeray’s characters are sweet, charming, and quite true to human nature. In her writings she is always endeavouring to prove that good produces good, and evil evil. There is not a line of which she need be ashamed — not a sentiment of which she should not be proud. But she writes like a lazy writer who dislikes her work, and who allows her own want of energy to show itself in her pages.
                                                                                  Enter Agnes.

                                                                                                                          They came to the door of Tiffany's cabin, but she pulled him away and on down the long, softly creaking corridor.

                                                                                                                                                                  Crack-a pause. Crack. Crack. Crack. Four bullets, at twenty yards, dead on the target.

                                                                                                                                                                                                          Of unbelievers (so called) as well as of believers, there are many species, including almost every variety of moral type. But the best among them, as no one who has had opportunities of really knowing them will hesitate to affirm (believers rarely have that opportunity), are more genuinely religious, in the best sense of the word religion, than those who exclusively arrogate to themselves the title. The liberality of the age, or in other words the weakening of the obstinate prejudice which makes men unable to see what is before their eyes because it is contrary to their expectations, has caused it to be very commonly admitted that a Deist may be truly religious: but if religion stands for any graces of character and not for mere dogma, the assertion may equally be made of many whose belief is far short of Deism. Though they may think the proof incomplete that the universe is a work of design, and though they assuredly disbelieve that it can have an Author and Governor who is absolute in power as well as perfect in goodness, they have that which constitutes the principal worth of all religions whatever, an ideal conception of a Perfect Being, to which they habitually refer as the guide of their conscience; and this ideal of Good is usually far nearer to perfection than the objective Deity of those, who think themselves obliged to find absolute goodness in the author of a world so crowded with suffering and so deformed by injustice as ours.

                                                                                                                                                                                                                                                  'Ye-yes,' I said, 'he was well taken care of. I mean he had not the unutterable happiness that I had in being so near you.'

                                                                                                                                                                                                                                                                                          鈥楧ec. 21.鈥擨 paid a visit to a village to-day. I first went to the school, then paid my respects to the lady of the place.... She showed me into a pretty bare room,鈥攁 chair was brought for me afterwards. But I thought little about the room; its strange occupants attracted my attention. I seemed transported into the Middle Ages, and found myself amongst the retainers of some bold baron,鈥攎en who looked like the stuff out of which freebooters are, or were, made. There were four powerful men, with four falcons; and the hoods of the falcons were grand. I suspect that they were valuable birds, used for hunting.

                                                                                                                                                                                                                                                                                                                                  "Not after tonight it won't be. Roll them bones, boy. Roll them bones."

                                                                                                                                                                                                                                                                                                                                                                          Now, the difference between these two schools of philosophy, that of intuition, and that of Experience and Association, is not a mere matter of abstract speculation; it is full of practical consequences, and lies at the foundation of all the greatest differences of practical opinion in an age of progress. The practical reformer has continually to demand that changes be made in things which are supported by powerful and widely-spread feelings, or to question the apparent necessity and indefeasibleness of established facts; and it is often an indispensable part of his argument to show, how those powerful feelings had their origin, and how those facts came to seem necessary and indefeasible. There is therefore a natural hostility between him and a philosophy which discourages the explanation of feelings and moral facts by circumstances and association, and prefers to treat them as ultimate elements of human nature; a philosophy which is addicted to holding up favourite doctrines as intuitive truths, and deems intuition to be the voice of Nature and of God, speaking with an authority higher than that of our reason. In particular, I have long felt that the prevailing tendency to regard all the marked distinctions of human character as innate, and in the main indelible, and to ignore the irresistible proofs that by far the greater part of those differences, whether between individuals, races, or sexes, are such as not only might but naturally would be produced by differences in circumstances, is one of the chief hindrances to the rational treatment of great social questions, and one of the greatest stumbling blocks to human improvement. This tendency has its source in the intuitional metaphysics which characterized the reaction of the nineteenth century against the eighteenth, and it is a tendency so agreeable to human indolence, as well as to conservative interests generally, that unless attacked at the very root, it is sure to be carried to even a greater length than is really justified by the more moderate forms of the intuitional philosophy. That philosophy not always in its moderate forms, had ruled the thought of Europe for the greater part of a century. My father's Analysis of the Mind, my own Logic, and Professor Bain's great treatise, had attempted to re-introduce a better mode of philosophizing, latterly with quite as much success as could be expected; but I had for some time felt that the mere contrast of the two philosophies was not enough, that there ought to be a hand-to-hand fight between them, that controversial as well as expository writings were needed, and that the time was come when such controversy would be useful. Considering then the writings and fame of Sir W. Hamilton as the great fortress of the intuitional philosophy in this country, a fortress the more formidable from the imposing character, and the in many respects great personal merits and mental endowments, of the man, I thought it might be a real service to philosophy to attempt a thorough examination of all his most important doctrines, and an estimate of his general claims to eminence as a philosopher, and I was confirmed in this resolution by observing that in the writings of at least one, and him one of the ablest, of Sir W. Hamilton's followers, his peculiar doctrines were made the justification of a view of religion which I hold to be profoundly immoral-that it is our duty to bow down in worship before a Being whose moral attributes are affirmed to be unknowable by us, and to be perhaps extremely different from those which, when we are speaking of our fellow creatures, we call by the same names.