An introduction to the life and works of richard linklater

Numerous smaller and larger compositions had already been written by this stage, including many songs, his first Symphony in D minor, String Quartet op. Much of this had already been performed in Munich. The Serenade for 13 wind instruments enjoys a special position among the works of his youth and suggests that this period was coming to an end:

His name has long been inseparably connected with the University of Wisconsin and with all forward movements in the state, looking toward larger rights and greater happiness for all the people.

Ely was born in at Ripley, New York, and received his collegiate training at Columbia and Heidelberg. He was professor of political economy at Johns Hopkins from tosince which time he has been at Wisconsin.

He was founder of the American Economic Association, and later its secretary and president. He is the author of many learned works, which have taken the form both of texts and contributions to learned magazines.

But he has a fine literary touch, a feeling for vivid and forceful expression, and a clearness and sincerity of utterance that have been felt by every student who has sat under his instruction.

The state and the nation are distinctly better because of the teaching of Professor Ely. Chapter IV, pages We all crave happiness. Happiness is an end of life which is worthy of effort, but it is an end which must be subordinated to another end if it is to be pursued successfully; and this other end is service.

But service means sacrifice; apparently the opposite of happiness. We reach this paradox then: Happiness is a worthy end of our efforts; but if we place it before ourselves as the direct and immediate end to be striven for, we cannot reach it.

It will elude us. It will be to us like the water all about Tantalus, the cold flood welling ever to his chin, yet always retreating from his fiery lips; like the fruit over his head which the winds whirled skyward through the air: If you would attain to happiness seek something else.

Poets, philosophers, and prophets, all tell us this, for to all it comes as the result of the deepest insight and the ripest experience. But all go further.

You must cast aside the thought of happiness as a chief aim. You may not keep it concealed in a corner of your mind and heart as after all the main thing, but a thing to be reached in a round-about-way.

You cannot successfully juggle with yourself. You must in very truth renounce yourself to find yourself, and give up yourself to save yourself. To the author's mind there are few more interesting, more instructive, and withal pathetic life histories than that of John Stuart Mill, penned by himself.

It is the story of a rarely gifted noble nature, purposely brought up outside of the pale of Christianity and taught to look upon all religions as so many forms of superstition, yet gradually approaching the light as the years passed by.

Mill tells us that in his early life his object was to be a reformer of the world, and that his conception of his own happiness was entirely identified with this object. He thought he had the certainty of a happy life, because he had placed his happiness in something durable and distant; in a goal toward which approach could always be made although it could never be reached.

But Mill found that even so noble a pursuit could not give permanent happiness when happiness was the end sought. He reached a period when existence seemed almost an intolerable burden; a burden which he himself said was well described by Coleridge's lines on "Dejection: Aiming thus at something else they find happiness by the way.

We reach ethical ends only indirectly.

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Resolving to be good will in itself never make us good. But shall we heap paradox on paradox? We have already found that while the craving for happiness is natural and the desire for happiness is legitimate, we shall lose it if we seek it.

We have discovered that the secret of life is renunciation. We must sacrifice our life to receive it in fullness. Self-sacrifice in itself is no virtue and may not be made an end in itself. Self-sacrifice pursued as an end leads to a gloomy asceticism which would have us refuse the joy of life as something bad and hateful to the Giver of all good things.

Self-sacrifice bears its fruit of peace and happiness and life only when it is pursued indirectly. Have we not seen this in those who have found the secret of life? Have we not noticed how those whose life is wholly given to others--perhaps in some far-away land, deprived of almost everything which we hold dear--speak of their privileges?

Have we never heard a noble woman, wholly given to good works in a dreary slum of a great city, and who in the opinion of a host of admiring friends is almost ready for canonization, resent the thought that her life was one of self-sacrifice? And there is one word that gives the key to these paradoxes.Richard Wilbur was born on March 1, in New York City.

One of the most lauded and honored poets of 20th century American verse, Wilbur was the second poet laureate of the United States, succeeding Robert Penn Warren. Clinton Richard Dawkins, FRS FRSL (born 26 March ) is an English ethologist, evolutionary biologist, and author.

He is an emeritus fellow of New College, Oxford, and was the University of Oxford's Professor for Public Understanding of Science from until Richard Schechner, one of the founders of Performance Studies, is a performance theorist, theater director, author, editor of TDR, and University Professor at the Tisch School of the Arts, New York University.

Schechner combines his work in performance theory with innovative approaches to the broad spectrum of performance including theatre.

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