Teach workers to work,鈥攁 wise saying; wise when applied to German boys and American girls; wiser when said of Negro boys, for they have less knowledge of working and none to teach them. Teach thinkers to think,鈥攁 needed knowledge in a day of loose and careless logic; and they whose lot is gravest must have the carefulest training to think aright. If these things are so, how foolish to ask what is the best education for one or seven or sixty million souls! shall we teach them trades, or train them in liberal arts? Neither and both: teach the workers to work and the thinkers to think; make carpenters of carpenters, and philosophers of philosophers, and fops of fools. Nor can we pause here. We are training not isolated men but a living group of men,鈥攏ay, a group within a group. And the final product of our training must be neither a psychologist nor a brickmason, but a man. And to make men, we must have ideals, broad, pure, and inspiring ends of living,鈥攏ot sordid money-getting, not apples of gold. The worker must work for the glory of his handiwork, not simply for pay; the thinker must think for truth, not for fame. And all this is gained only by human strife and longing; by ceaseless training and education; by founding Right on righteousness and Truth on the unhampered search for Truth; by founding the common school on the university, and the industrial school on the common school; and weaving thus a system, not a distortion, and bringing a birth, not an abortion. Well into his eighties, Buddy could tell amazing stories highlighting the personalities of dogs hed had five or six decades earlier. He remembered their names, their looks, their peculiar habits, how he came by them, the precise way they retrieved shot birds. Lots of people would come by his house and sit on the porch for a visit. After they left hed have a story about them or their kidssometimes funny, sometimes sad, usually sympathetic, always understanding. This group of men honor Mr. Washington for his attitude of conciliation toward the white South; they accept the "Atlanta Compromise" in its broadest interpretation; they recognize, with him, many signs of promise, many men of high purpose and fair judgment, in this section; they know that no easy task has been laid upon a region already tottering under heavy burdens. But, nevertheless, they insist that the way to truth and right lies in straightforward honesty, not in indiscriminate flattery; in praising those of the South who do well and criticising uncompromisingly those who do ill; in taking advantage of the opportunities at hand and urging their fellows to do the same, but at the same time in remembering that only a firm adherence to their higher ideals and aspirations will ever keep those ideals within the realm of possibility. They do not expect that the free right to vote, to enjoy civic rights, and to be educated, will come in a moment; they do not expect to see the bias and prejudices of years disappear at the blast of a trumpet; but they are absolutely certain that the way for a people to gain their reasonable rights is not by voluntarily throwing them away and insisting that they do not want them; that the way for a people to gain respect is not by continually belittling and ridiculing themselves; that, on the contrary, Negroes must insist continually, in season and out of season, that voting is necessary to modern manhood, that color discrimination is barbarism, and that black boys need education as well as white boys. Those of us who could have gone to Vietnam but didnt were nevertheless marked by it, especially if we had friends who were killed there. I was always interested to see how others who took a pass and later got into public life dealt with military issues and political dissent. Some of them turned out to be superhawks and hyperpatriots, claiming that personal considerations justified their failure to serve while still condemning those who opposed a war they themselves had avoided. By 2002, Vietnam apparently had receded so far into the shadows of the American psyche that in Georgia, Republican congressman Saxby Chambliss, who had a Vietnam-era deferment, was able to defeat Senator Max Cleland, who lost three limbs in Vietnam, by questioning his patriotism and commitment to Americas security. Before 1750, while the fire of African freedom still burned in the veins of the slaves, there was in all leadership or attempted leadership but the one motive of revolt and revenge,鈥攖ypified in the terrible Maroons, the Danish blacks, and Cato of Stono, and veiling all the Americas in fear of insurrection. The liberalizing tendencies of the latter half of the eighteenth century brought, along with kindlier relations between black and white, thoughts of ultimate adjustment and assimilation. Such aspiration was especially voiced in the earnest songs of Phyllis, in the martyrdom of Attucks, the fighting of Salem and Poor, the intellectual accomplishments of Banneker and Derham, and the political demands of the Cuffes. 2019最新国产高清不卡a/狼人香蕉香蕉在线28/国语在线只有精品/中文字字幕在线 On one occasion the hopes of all the party, that they should findthemselves at the court of the Grand Khan, were greatly quickened. ASpaniard had gone into a forest alone, hunting. Suddenly he saw a manclothed in white, or thought he did, whom he supposed to be a friar of theorder of Saint Mary de Mercedes, who was with the expedition. But,almost immediately, ten other friars dressed in the same costume, appeared,and then as many as thirty. The Spaniard was frightened at themultiplication of their number, it hardly appears why, as they were all menof peace, or should have been, whatever their number. He called out to his companions, and bade them escape. But the men in white called out to him,and waved their hands, as if to assure him that there was no danger. He didnot trust them, however, but rushed back to the shore and the ship, as fastas he could, to report what he had seen to the Admiral. "For this purpose, he gave orders to take as many dry peas as therewere persons in the ship, and to cut, with a knife, a cross upon one of them,and to put them all into a cap, and to shake them up well. The first whoput his hand in was the Admiral. He drew out the dry pea marked with thecross; so it was upon him that the lot fell, and he regarded himself, after that, as a pilgrim, obliged to carry into effect the vow which he had thustaken. They drew lots a second time, to select a person to go as pilgrim toOur Lady of Lorette, which is within the boundaries of Ancona, making apart of the States of the Church: it is a place where the Holy Virgin hasworked and continues to work many and great miracles. The lot havingfallen this time upon a sailor of the harbor of Santa Maria, named Pedro deVilla, the Admiral promised to give him all the money necessary for theexpenses. He decided that a third pilgrim should be sent to watch onenight at Santa Clara of Moguer, and to have a mass said there. For thispurpose, they again shook up the dry peas, not forgetting that one whichwas marked with the cross, and the lot fell once again to the Admiralhimself. He then took, as did all his crew, the vow that, on the first shorewhich they might reach, they would go in their shirts, in a procession, tomake a prayer in some church in invocation of Our Lady.""Besides the general vows, or those taken by all in common, each manmade his own special vow, because nobody expected to escape. The stormwhich they experienced was so terrible, that all regarded themselves aslost; what increased the danger was the circumstance that the vessel lackedballast, because the consumption of food, water and wine had greatlydiminished her load. The hope of the continuance of weather as fine asthat which they had experienced in all the islands, was the reason why theAdmiral had not provided his vessel with the proper amount of ballast. For fifty years Negro religion thus transformed itself and identified itself with the dream of Abolition, until that which was a radical fad in the white North and an anarchistic plot in the white South had become a religion to the black world. Thus, when Emancipation finally came, it seemed to the freedman a literal Coming of the Lord. His fervid imagination was stirred as never before, by the tramp of armies, the blood and dust of battle, and the wail and whirl of social upheaval. He stood dumb and motionless before the whirlwind: what had he to do with it? Was it not the Lord's doing, and marvellous in his eyes? Joyed and bewildered with what came, he stood awaiting new wonders till the inevitable Age of Reaction swept over the nation and brought the crisis of to-day.