Academics From England

"There is always trouble if meat is not divided by lot. Someone immediately says that he has been given more than his share, and tries to hand a piece to someone else. Then there is much arguing and swearing by God, with everyone insisting that he has been given too much, and finally a deadlock ensues which can only be settled by casting lots for the meat – as should have been done in the first place. I have never heard a man grumble that he has received less than his share. Such behaviour would be inconceivable to the Bedu, for they are careful never to appear greedy, and quick to notice anyone who is."

"The Empty Quarter offered me the chance to win distinction as a traveller; but I believed that it could give me more than this, that in those empty wastes I could find the peace that comes with solitude, and, among the Bedu, comradeship in a hostile world. Many who venture into dangerous places have found this comradeship among members of their own race; a few find it more easily among people from other lands, the very differences which separate them binding them ever more closely. I found it among the Bedu. Without it these journeys would have been a meaningless penance."

"God, you must be a couple of pansies."

"They [the Middle East Anti Locust Unit] were the golden key that unlocked Arabia for me. To somebody who was interested in desert exploration the Empty Quarter offered the, sort of, ultimate challenge."

"I think the harder the life, the finer the type, yes, and I certainly felt this about the Bedu. When I went there, I felt that the difficulty was going to be living up physically to the hardships of their life. But, on the contrary, it was the difficulty of meeting their high standards: their generosity, their patience, their loyalty, their courage and all these things. And they had a quality of nobility."

"All that is best in the Arabs has come to them from the desert: their deep religious instinct, which has found expression in Islam; their sense of fellowship, which binds them as members of one faith; their pride of race; their generosity and sense of hospitality; their dignity and the regard which they have for the dignity of others as fellow human beings; their humour, their courage and patience, the language which they speak and their passionate love of poetry. But the Arabs are a race which produces its best only under conditions of extreme hardship and deteriorates progressively as living conditions become easier."

"The biggest misfortune in human history is the invention of the combustion engine. Cars and airplanes diminish the world, rob it of all its diversity. Young men who meet me want to know how they could do what I've done. But all they can be is tourists now."

"They were Bedu, and these empty spaces where there was neither shade nor shelter were their homelands. Any of them could have worked in the gardens around Salala; all of them would have scorned this easier life of lesser men. Among the Bedu only the broken are stranded among the cultivations on the desert’s shore."

"China's greatest work of literature, the 18th-century novel Dream of the Red Chamber, ... is still virtually unknown in the English-speaking world. In its native land, The Story of the Stone, as the book is also known – Stone for short – enjoys a unique status, comparable to the plays of Shakespeare. Apart from its literary merits, Chinese readers recommend it as the best starting point for any understanding of Chinese psychology, culture and society."

"The Art of War is about how to take advantage of your neighbours, how to destroy people, how to succeed at the expense of other people."

"One of the foremost cultural intermediaries of our day."

"In the Daily Telegraph, 28 July 2012, John Minford, a professor of Chinese literature, published an article under the provocative headline '[China's Story of the Stone:] the Best Book You've Never Heard Of'. ... It was significant that a few weeks after Minford's article, the Nobel Committee awarded the 2012 Prize for Literature to Mo Yan."

"There, up on deck, standing in the very entrance to his cabin and silhouetted dimly against the snow, was the figure of a man with shaven head and bare feet, wrapped in a large cape made of crimson felt. The figure knelt down and bowed to Jia Zheng, who did not recognize the features and hurried out on deck, intending to raise him up and ask him his name. The man bowed four times, and now stood upright, pressing his palms together in monkish greeting. Jia Zheng was about to reciprocate with a respectful bow of the head when he looked into the man's eyes and with a sudden shock recognized him as Bao-yu. 'Are you not my son?' he asked. The man was silent and an expression that seemed to contain both joy and sorrow played on his face. Jia Zheng asked again: 'If you are Bao-yu, why are you dressed like this? And what brings you to this place?' Before Bao-yu could reply two other men appeared on the deck, a Buddhist monk and a Taoist, and holding him between them they said: 'Come, your earthly karma is complete. Tarry no longer.' The three of them mounted the bank and strode off into the snow. Jia Zheng went chasing after them along the slippery track, but although he could spy them ahead of him, somehow they always remained just out of reach."

"When reading, writing and translating, it is important to have a way of keeping track of what you have absorbed and learned, so that you can build on it and acquire richer resources for the future. When reading, read actively and critically. Jot down interesting expressions, forceful adjectives, little turns of phrase, that strike you as effective, as things you might one day be able to use yourself—in both languages."

"We must never lose sight of the deep and indestructible connections between translation/literature and life. If what we write is to have a chance of living on the page, then we must also live, we must observe life, we must experience and learn to transmute that experience. Translators no less than creative writers."

"As translators, we must be courageous, free and passionate about what we are doing. We must constantly strive to enrich our own cultural and linguistic repertoire. We must read, we must write. We must be prepared to rethink, to revise, to rewrite, constantly. We must have endless time and patience. Deadlines are there to be ignored, to be kept alive. Above all we must play with words, ideas and feelings. Delight in them. We must never lose sight of the playfulness and creative licence that are the lifeblood of art and literature, and hence of translation."

"[The Stone]'s an absolutely magical work. ... It's about everything, so much detail, and yet the bigger picture is so inspiring. It's about that extraordinary cross connection between human feelings and the ability to see through human feelings – kan po hong chen（看破紅塵). But even though you kan po hong chen, you still have strong feelings. That's what so special about The Stone. It captures that. For me that's what I read about. Every time you read, you find more depth, more detail. ... The author communicates – for lack of a better word, what I would just call – love. It's a love for humanity."

"Love is one of the great mysteries of life. There is nothing more sacred, nothing more mysterious, nothing more powerful. I come back to that – great literature is nearly always full of love, in a very broad sense. ... You come out of the book with a warm feeling."

"We should never forget that Gautama was born and brought up a Hindu and lived and died a Hindu. His teaching, far-reaching and original as it was, and really subversive of the religion of the day, was Indian throughout. He was the greatest and wisest and best of the Hindus."

"[Gautama Buddha] ‘was the only man of our own race, the only Aryan, who can rank as the founder of a great religion’ [and that therefore] ‘the whole intellectual and religious development of which Buddhism is the final outcome was distinctively Aryan, and Buddhism is the one essentially Aryan faith’ (1896:185), [which] ‘took its rise among an advancing and conquering people full of pride in their colour and their race… ‘ (1896:187).”"

"In his researches, Grünendahl (2012:194) has checked Rhys-Davids’ writings and discovered a telling example of how the racialist “NS” worldview was already present in Britain earlier: “However, a more important factor seems to me to be Rhys Davids’s racialist—or more precisely Aryanist—bias, documented, for example, in statements to the effect that Gautama Buddha ‘was the only man of our own race, the only Aryan, who can rank as the founder of a great religion’ and that therefore ‘the whole intellectual and religious development of which Buddhism is the final outcome was distinctively Aryan, and Buddhism is the one essentially Aryan faith’ (1896:185), which ‘took its rise among an advancing and conquering people full of pride in their colour and their race... ‘(1896:187).”"

"I do not believe that the present flowering of science is due in the least to a real appreciation of the beauty and intellectual discipline of the subject. It is due simply to the fact that power, wealth and prestige can only be obtained by the correct application of science."

"Molecules that differ from each other by rotation about single bonds are called conformational isomers or conformers. Derek H. R. Barton (…) showed that the chemical and physical properties of complicated molecules can be interpreted in terms of their specific or preferred rotational arrangements and that a knowledge of the conformations of molecules is crucial to understanding the stereochemical basis of many reaction."

"Gay subject–subject consciousness is more compatible with Buddhist non‐duality than the hetero subject–object consciousness. It can be claimed, therefore, that Buddha Nature, and Buddhism itself, is queer."

"The stress on 'human resources' as an organizational asset goes back at least to Drucker (1954). This was elaborated in the theory of 'human capital' by Schultz (1963) who was concerned to describe the benefits of education as a 'production good' enhancing the economic resources of society, and by others like Becker (1964) who argued for the benefits to economic growth of a well-trained workforce. While labour market segmentation theory developed in reaction (stressing institutional processes in labour market formation), human asset accounting in the 1970s applied the capital theory to quantifying investments in people by the organization (Flamholtz, 1974). This was embraced by some (for example, Likert, 1967) as a way of encouraging humane employment policies, less geared to the short-term (although others saw in it the rule of accountants)."

"The nature of the firm is not simply a minimizer of transaction costs, but a kind of protective enclave from the potentially volatile and sometimes destructive, ravaging speculation of a competitive market. In the market the rational calculus depends upon the fragile price conven- tion which can often depend on ‘whim or sentiment or chance’. Habits and traditions within the firm are necessarily more enduring because they embody skills and information which cannot always or easily be codified or made subject to a rational calculus. what the tlrm achieves is an institutionalization of these rules and routines within a durable organizational structure. In consequence they are given some degree of permanence and guarded to some extent from the mood waves of speculation in the market."

"The firm as a relatively durable organizational structure is able to deal with the lack of knowledge about the future fruits of research and development and innovation. Its relative internal stability means that it can carry unquantifiable risks which would be eschewed in the volatility of the market. In particular large firms are able to set up and sustain R&D departments with their own funds. It is widely recognized that atomized, small-scale private enterprise is not well able to make such long-term commitments."

"Common sense is the very antipodes of science."

"Titchener always seemed to me the nearest approach to genius of anyone with whom I have been closely associated.… He was competent with languages, and could ad lib in Latin when the occasion required it. If you had mushrooms, he would tell you at once how they should be cooked. If you were buying oak for a new floor, he would at once come forward with all the advantages of ash. If you were engaged to be married, he would have his certain and insistent advice about the most unexpected aspects of your problems, and if you were honeymooning, he would write to remind you, as he did me, on what day you ought to be back at work."

"The term “introspective psychology” is misleading in that it covers a variety of diverging positions on the theory and practice of introspection. From the beginning there was a basic discrepancy between the British and the German philosophic tradition, the former relying more exclusively on introspection than the latter. Wilhelm Wundt’s advocacy and use of introspection was extremely circumscribed and essentially limited to simple judgments tied to external stimulation. During the first decade of the twentieth century some experimental psychologists, notably E. B. Titchener and the , greatly enlarged the scope of introspection, ushering in the brief vogue of “systematic introspection.” The latter never gained wide support in North America and was supplanted in Germany by developments that do not constitute “introspective psychology” in any precise sense."

"The use of the term institution has become widespread in the social sciences in recent years, reflecting the growth in institutional economics and the use of the institution concept in several other disciplines, including philosophy, sociology, politics, and geography. The term has a long history of usage in the social sciences, dating back at least to in his Scienza Nuova of 1725. However, even today, there is no unanimity in the definition of this concept. Furthermore, endless disputes over the definitions of key terms such as institution and organization have led some writers to give up matters of definition and to propose getting down somehow to practical matters instead. But it is not possible to carry out any empirical or theoretical analysis of how institutions or organizations work without having some adequate conception of what an institution or an organization is. This paper proposes that those that give up are acting in haste; potentially consensual definitions of these terms are possible, once we overcome a few obstacles and difficulties in the way. It is also important to avoid some biases in the study of institutions, where institutions and characteristics of a particular type are overgeneralized to the set"

"Market exchange requires a combination of both state and customary institutions. For any developed system of commodity exchange there must be a legal system inscribing and protecting rights to individual or corporate property. There must be a body of contract law with criteria for distinguishing between voluntary and involuntary transfers of goods and services, and courts to adjudicate in such matters. However, the evolution of law is not simply a matter of legislative construction; a great deal of law grows out of custom and precedent. Property and contract law are not exceptions. Consequently, the existence of property and exchange is tied up with a number of legal and other institutions, e.g. government, political system, and common societal values."

"Knowledge is the product of leisure. The members of a very primitive society have no time to amass knowledge; their days are fully occupied with the provision of the bare necessities of life. But as soon as a community begins to accumulate wealth, and so becomes able to support a leisured class (priests, instructors of rich men's children), an opportunity is created for those who desire knowledge to devote their lives to its acquirement. Out of this 'curiosity to know' science is born."

"We shall here define the market as a set of social institutions in which a large number of commodity exchanges of a specific type regularly take place, and to some extent are facilitated and structured by those institutions. Exchange as defined above, involves contractual agreement and the exchange of property rights, and the market consists in part of mechanisms to structure, organize and legitimate these activities. Markets, in short, are organized and institutionalized exchange. Stress is placed on those market institutions, which help to both regulate and establish a consensus over prices and, more generally, to communicate information regarding products, prices, quantities, potential buyers and potential sellers."

"Some institutions within the market are associated with exchange and contracts in an elemental sense (such as the legal system and the customs which govern the contract)... These would be present even if a formal market did not exist. Other institutions are specifically to do with the development of a market and the coordination of a large number of exchanges in an organized manner."

"It is because prices are stable, and are perceived by agents to be in equilibrium, that the task facing market institutions is less daunting in this respect. However, market institutions may still have many other functions, such as providing information regarding quality and the location of potential buyers and sellers, and regulating both the product and the entrants to the market. In fact, a crucial function may be more subtle; by ordering trade under the aegis of some institution, the price and quality of the product may be legitimized at its given level. There is a kind of stamp of institutional approval which may contribute in a powerful manner to the emergence of price norms….."

"One-third of our children will live to 100-years-old. That will make a huge difference in how we think about careers. Longevity will be one of the most important issues we face. It will affect everyone and organisations are extremely ill-prepared."

"An unhysterical look at the future of employment. We are now facing a revolution in the way we work. A substantial schism in the past which is so great that the work we do will change – possibly so that in two decades our working lives will have been so REWORKED that they are unrecognisable.This is not just about the impact that a low carbon enonomy will have on the way we work. It is also about how the nexus of technology and globalisation will work together with demographic and societal changes to fundamentally transform much of what we take for granted about work"

"Work is a defining, all-consuming part of our lives. Now, more than ever, the speed at which the nature of work is changing is having an extraordinary impact on working lives everywhere."

"You can't expect that what you've become a master in will keep you valuable throughout the whole of your career, and you want to add to that the fact that most people are now going to be working into their 70s. Being a generalist is, in my view, very unwise. Your major competitor is Wikipedia or Google."

"Two of the most widely adopted models of human resource management are the hard and soft versions. These are based on opposing views of human nature and managerial control strategies. The hard model is based on notions of tight strategic control, and an economic model of man according to Theory X, while the soft model is based on control through commitment and Theory Y. We argue that because these assumptions are so divergent, they cannot both properly be incorporated within a single model of human resource management."

"We are more likely to love our work when we see it as play."

"Each of us needs three things, three types of network. We need a ‘posse’ prepared to ride out with us, so that when things get really tough you can e-mail them in the middle of the night to say, ‘Oh shit!’ and they get it, they know what you mean. I have about four people in my posse... You also need what I call the ‘big ideas’ crowd – people who live in different worlds from you. And I think we also need what I call a ‘regenerative community’: a physical place – because much of what we do now is virtual – a real place with real people who know you, who love you. My feeling is that the regenerative community is the bit that we’ve got most wrong right now, because the big default of the future is that we’re lonely. We live on our own in cities, and we’re lonely."

"By organization Maturana refers to the relations between components that give a system its identity, that make it a member of a particular type. Thus, if the organization of a system changes, so does its identity. By structure Maturana means the actual components and relations between components that constitute a particular example of a type of system. The organization is realized through the structure, but it is the structure that can interact and change. So long as the structural changes maintain the organization, the system’s identity remains."

"My immediate answer was, 'I don't have a singing butler and three maids who sing, but I will tell you what I can as an assistant professor.'"

"He did extensive linguistic fieldwork on a scale it had not been done before, and when he brought it back from the field he found ways to use sophisticated laboratory equipment to analyze his recordings."

"The International Phonetic Association is like the Episcopal church. One can hold almost any theoretical position as long as one gets the symbols right."

"It was really [David] Whitteridge who taught me to be a scientist."

"I wanted to find out why Shelley could write better-sounding poetry than I."

"[It's] not our decision to make. It's up to the people themselves."