Butler Quotes

There is no life without the conditions of life that variably sustain life, and those conditions are pervasively social, establishing not the discrete ontology of the person, but rather the interdependency of persons, involving reproducible and sustaining social relations, and relations to the environment and to non-human forms of life, broadly considered. This mode of social ontology (for which no absolute distinction between social and ecological exists) has concrete implications for how we re-approach the issues of reproductive freedom and anti-war politics. The question is not whether a given being is living or not, nor whether the being in question has the status of a “person”; it is, rather, whether the social conditions of persistence and flourishing are or are not possible. Only with this latter question can we avoid the anthropocentric and liberal individualist presumptions that have derailed such discussions.

Hey, bodyguard. You better get down to the gymnasium. This jumbo pixie guy is killing your sister." "Really?" said Butler, unconvinced. "Really. Juliet just does not seem to be herself. She can't put two moves together. It's pathetic, really. Everybody is betting against her." "I see," said Butler, straightening. Mulch held the door. "It's going to make things really interesting when you show up to help." Butler grinned. "I'm not coming to help. I just want to be there when she stops faking." "Ah," said Mulch, comprehension dawning on his face. "So I should switch my bet to Juliet?" "You certainly should" said Butler.

... I should wish to add, as a tribute to the great merits of your lordship's cellar, that, although I was obliged to drink a somewhat large quantity both of the Cockburn '68 and the 1800 Napoleon I feel no headache or other ill effects this morning. Trusting that your lordship is deriving real benefit from the country air, and that the little information I have been able to obtain will prove satisfactory, I remain, With respectful duty to all the family, their ladyships, Obediently yours, MERVYN BUNTER. 　"Y'know," said Lord Peter thoughtfully to himself, "I sometimes think Mervyn Bunter's pullin' my leg.

Dorothy L. Sayers

It was no time for mercy, it was time to terminate with extreme prejudice.

I'm simpley one hell of a butler.

Sebastian Michealis

To Stanley Ager, the gift of human "service" was no one-way loyalty. He clearly gave his all to the families he served but, though he was almost too polite to state this, his expectation of loyalty in return was implicit.

What it means to be a ‘better person’, then, must be concrete and practical — that is to say, concerned with people’s political situations as a whole — rather than narrowly abstract, concerned only with the immediate interpersonal relations which can be abstracted from this concrete whole. It must be a question of political and not only of ‘moral’ argument: that is to say, it must be genuine moral argument, which sees the relations between individual qualities and values and our whole material conditions of existence. Political argument is not an alternative to moral preoccupations: it is those preoccupations taken seriously in their full implications.

An Irish Airman foresees his DeathI Know that I shall meet my fatet Somewhere among the clouds above;t Those that I fight I do not hatet Those that I guard I do not love, My country is Kiltartan Cross,My countrymen Kiltartan’s poor,t No likely end could bring them losst Or leave them happier than before.t Nor law, nor duty bade me fight,t Nor public man, nor cheering crowds,t A lonely impulse of delightt Drove to this tumult in the clouds;t I balanced all, brought all to mind,t The years to come seemed waste of breath,A waste of breath the years behindt In balance with this life, this death.

According to Melanie Klein, we develop moral responses in reaction to questions of survivability. My wager is that Klein is right about that, even as she thwarts her own insight by insisting that it is the ego's survivability that is finally at issue. Why the ego? After all, if my survivability depends on a relation to others, to a "you" or a set of "yous" without whom I cannot exist, then my existence is not mine alone, but is to be found outside myself, in this set of relations that precede and exceed the boundaries of who I am. If I have a boundary at all, or if a boundary can be said to belong to me, it is only because I have become separated from others, and it is only on condition of this separation that I can relate to them at all. So the boundary is a function of the relation, a brokering of difference, a negotiation in which I am bound to you in my separateness. If I seek to preserve your life, it is not only because I seek to preserve my own, but because who "I" am is nothing without your life, and life itself has to be rethought as this complex, passionate, antagonistic, and necessary set of relations to others. I may lose this "you" and any number of particular others, and I may well survive those losses. But that can happen only if I do not lose the possibility of any "you" at all. If I survive, it is only because my life is nothing without the life that exceeds me, that refers to some indexical you, without whom I cannot be.

The thing about a diversion is that it has to be diverting.

Somehow the idea of Montgomery as a fairy doesn't have the same effect on me as it appears to have on you.-Raphael

The thing about a diversion is that it has to be diverting.

Somehow the idea of Montgomery as a fairy doesn't have the same effect on me as it appears to have on you.-Raphael