Hawthorne / Aurelius / Henry 7 short stories that INTJ will love

1. Auflage 2020
ISBN: 978-3-96724-794-7
Verlag: Tacet Books
Format: EPUB
Kopierschutz: 6 - ePub Watermark

E-Book, Englisch, Band 11, 91 Seiten

Reihe: 7 short stories for your Myers-Briggs type

INTJs are highly capable and like to work alone; their mind works rationally and analytically, always one step ahead. In this book you will find seven short stories specially selected to please the tastes of the INTJ. These are stories by renowned authors that will surely bring reflections, insights and fun to people with this kind of personality. This book contains: - The Haunted Mind by Nathaniel Hawthorne. - The Cactus by O. Henry. - Meditations: Book Seven by Marcus Aurelius. - A Scandal in Bohemia by Arthur Conan Doyle. - The Atheist's Mass by Honoré de Balzac. - Bartleby, the Scrivener by Herman Melville. - The Canterville Ghost by Oscar Wilde.For more books that will suit you, be sure to check out our Two Classic Novels your Myers-Briggs Type Will Love collection! *** Cover image: Ludwig van Beethoven (1770-1827), one of the greatest composers of all time and INTJ.

Nathaniel Hawthorne was an American novelist, dark romantic, and short story writer. Much of Hawthorne's writing centers on New England, many works featuring moral metaphors with an anti-Puritan inspiration. His fiction works are considered part of the Romantic movement and, more specifically, dark romanticism. William Sydney Porter, better known by his pen name O. Henry, was an American short story writer. O. Henry's stories frequently have surprise endings. In his day he was called the American answer to Guy de Maupassant. While both authors wrote plot twist endings, O. Henry's stories were considerably more playful, and are also known for their witty narration. Most of O. Henry's stories are set in his own time, the early 20th century. Many take place in New York City and deal for the most part with ordinary people: policemen, waitresses, etc. Marcus Aurelius was Roman emperor from 161 to 180 and a Stoic philosopher. He was the last of the rulers traditionally known as the Five Good Emperors, and the last emperor of the Pax Romana, an age of relative peace and stability for the Roman Empire. He served as Roman consul in 140, 145, and 161. The Column and Equestrian Statue of Marcus Aurelius still stand in Rome, where they were erected in celebration of his military victories. Sir Arthur Ignatius Conan Doyle was a British writer best known for his detective fiction featuring the character Sherlock Holmes. Originally a physician, in 1887 he published A Study in Scarlet, the first of four novels and more than fifty short stories about Holmes and Dr. Watson. The Sherlock Holmes stories are generally considered milestones in the field of crime fiction. Honoré de Balzac was a French novelist and playwright. The novel sequence La Comédie humaine, which presents a panorama of post-Napoleonic French life, is generally viewed as his magnum opus. Owing to his keen observation of detail and unfiltered representation of society, Balzac is regarded as one of the founders of realism in European literature. He is renowned for his multi-faceted characters; even his lesser characters are complex, morally ambiguous and fully human. Herman Melville was an American novelist, short story writer, and poet of the American Renaissance period. Among his best-known works are Typee (1846), a romantic account of his experiences of Polynesian life, and his masterpiece Moby-Dick (1851). Moby-Dick (1851), although now considered one of the great American novels, was not well received among contemporary critics. Oscar Fingal O'Flahertie Wills Wilde was an Irish poet and playwright. After writing in different forms throughout the 1880s, he became one of London's most popular playwrights in the early 1890s. He is best remembered for his epigrams and plays, his novel The Picture of Dorian Gray, and the circumstances of his criminal conviction for 'gross indecency', imprisonment, and early death at age 46.

Autoren/Hrsg.

Hawthorne, Nathaniel

Aurelius, Marcus

Henry, O.

Doyle, Arthur Conan

Melville, Herman

Wilde, Oscar

de Balzac, Honoré

Ho,

Nemo, August

Leseproben

By Marcus Aurelius WHAT is badness? It is that which thou hast often seen. And on the occasion of everything which happens keep this in mind, that it is that which thou hast often seen. Everywhere up and down thou wilt find the same things, with which the old histories are filled, those of the middle ages and those of our own day; with which cities and houses are filled now. There is nothing new: all things are both familiar and short-lived. How can our principles become dead, unless the impressions (thoughts) which correspond to them are extinguished? But it is in thy power continuously to fan these thoughts into a flame. I can have that opinion about anything, which I ought to have. If I can, why am I disturbed? The things which are external to my mind have no relation at all to my mind. — Let this be the state of thy affects, and thou standest erect. To recover thy life is in thy power. Look at things again as thou didst use to look at them; for in this consists the recovery of thy life. The idle business of show, plays on the stage, flocks of sheep, herds, exercises with spears, a bone cast to little dogs, a bit of bread into fish-ponds, labourings of ants and burden-carrying, runnings about of frightened little mice, puppets pulled by stringsall alike. It is thy duty then in the midst of such things to show good humour and not a proud air; to understand however that every man is worth just so much as the things are worth about which he busies himself. In discourse thou must attend to what is said, and in every movement thou must observe what is doing. And in the one thou shouldst see immediately to what end it refers, but in the other watch carefully what is the thing signified. Is my understanding sufficient for this or not? If it is sufficient, I use it for the work as an instrument given by the universal nature. But if it is not sufficient, then either I retire from the work and give way to him who is able to do it better, unless there be some reason why I ought not to do so; or I do it as well as I can, taking to help me the man who with the aid of my ruling principle can do what is now fit and useful for the general good. For whatsoever either by myself or with another I can do, ought to be directed to this only, to that which is useful and well suited to society. How many after being celebrated by fame have been given up to oblivion; and how many who have celebrated the fame of others have long been dead. Be not ashamed to be helped; for it is thy business to do thy duty like a soldier in the assault on a town. How then, if being lame thou canst not mount up on the battlements alone, but with the help of another it is possible? Let not future things disturb thee, for thou wilt come to them, if it shall be necessary, having with thee the same reason which now thou usest for present things. All things are implicated with one another, and the bond is holy; and there is hardly anything unconnected with any other thing. For things have been co-ordinated, and they combine to form the same universe (order). For there is one universe made up of all things, and one God who pervades all things, and one substance, and one law, one common reason in all intelligent animals, and one truth; if indeed there is also one perfection for all animals which are of the same stock and participate in the same reason. Everything material soon disappears in the substance of the whole; and everything formal (causal) is very soon taken back into the universal reason; and the memory of everything is very soon overwhelmed in time. To the rational animal the same act is according to nature and according to reason. Be thou erect, or be made erect. Just as it is with the members in those bodies which are united in one, so it is with rational beings which exist separate, for they have been constituted for one co-operation. And the perception of this will be more apparent to thee, if thou often sayest to thyself that I am a member (melos) of the system of rational beings. But if (using the letter r) thou sayest that thou art a part (meros) thou dost not yet love men from thy heart; beneficence does not yet delight thee for its own sake; thou still doest it barely as a thing of propriety, and not yet as doing good to thyself. Let there fall externally what will on the parts which can feel the effects of this fall. For those parts which have felt will complain, if they choose. But I, unless I think that what has happened is an evil, am not injured. And it is in my power not to think so. Whatever any one does or says, I must be good, just as if the gold, or the emerald, or the purple were always saying this, Whatever any one does or says, I must be emerald and keep my colour. The ruling faculty does not disturb itself; I mean, does not frighten itself or cause itself pain. But if any one else can frighten or pain it, let him do so. For the faculty itself will not by its own opinion turn itself into such ways. Let the body itself take care, if it can, that is suffer nothing, and let it speak, if it suffers. But the soul itself, that which is subject to fear, to pain, which has completely the power of forming an opinion about these things, will suffer nothing, for it will never deviate into such a judgement. The leading principle in itself wants nothing, unless it makes a want for itself; and therefore it is both free from perturbation and unimpeded, if it does not disturb and impede itself. Eudaemonia (happiness) is a good daemon, or a good thing. What then art thou doing here, O imagination? Go away, I entreat thee by the gods, as thou didst come, for I want thee not. But thou art come according to thy old fashion. I am not angry with thee: only go away. Is any man afraid of change? Why what can take place without change? What then is more pleasing or more suitable to the universal nature? And canst thou take a bath unless the wood undergoes a change? And canst thou be nourished, unless the food undergoes a change? And can anything else that is useful be accomplished without change? Dost thou not see then that for thyself also to change is just the same, and equally necessary for the universal nature? Through the universal substance as through a furious torrent all bodies are carried, being by their nature united with and cooperating with the whole, as the parts of our body with one another. How many a Chrysippus, how many a Socrates, how many an Epictetus has time already swallowed up? And let the same thought occur to thee with reference to every man and thing. One thing only troubles me, lest I should do something which the constitution of man does not allow, or in the way which it does not allow, or what it does not allow now. Near is thy forgetfulness of all things; and near the forgetfulness of thee by all. It is peculiar to man to love even those who do wrong. And this happens, if when they do wrong it occurs to thee that they are kinsmen, and that they do wrong through ignorance and unintentionally, and that soon both of you will die; and above all, that the wrong-doer has done thee no harm, for he has not made thy ruling faculty worse than it was before. The universal nature out of the universal substance, as if it were wax, now moulds a horse, and when it has broken this up, it uses the material for a tree, then for a man, then for something else; and each of these things subsists for a very short time. But it is no hardship for the vessel to be broken up, just as there was none in its being fastened together. A scowling look is altogether unnatural; when it is often assumed, the result is that all comeliness dies away, and at last is so completely extinguished that it cannot be again lighted up at all. Try to conclude from this very fact that it is contrary to reason. For if even the perception of doing wrong shall depart, what reason is there for living any longer? Nature which governs the whole will soon change all things which thou seest, and out of their substance will make other things, and again other things from the substance of them, in order that the world may be ever new. When a man has done thee any wrong, immediately consider with what opinion about good or evil he has done wrong. For when thou hast seen this, thou wilt pity him, and wilt neither wonder nor be angry. For either thou thyself thinkest the same thing to be good that he does or another thing of the same kind. It is thy duty then to pardon him. But if thou dost not think such things to be good or evil, thou wilt more readily be well disposed to him who is in error. Think not so much of what thou hast not as of what thou hast: but of the things which thou hast select the best, and then reflect how eagerly they would have been sought, if thou hadst them not. At the same time however take care that thou dost not through being so pleased with them accustom thyself to overvalue them, so as to be disturbed if ever thou shouldst not have them. Retire into thyself. The rational principle which rules has this nature, that it is content with itself when it does what is just, and so secures tranquility. Wipe out the imagination. Stop the pulling of the strings. Confine thyself to the present. Understand well what happens either to thee or to another. Divide and distribute every object into the causal (formal) and the material. Think of thy last hour. Let the wrong which is done by a man stay there where the wrong was done. Direct thy attention to what is said. Let thy understanding enter into the things that are doing and the things which do them. Adorn thyself with simplicity...