Are You Addicted Book 1 Chapter 112-208 Pdf Download |VERIFIED|

Are you waiting desperately for the second season of Addicted Web Series? Are you not afraid of spoilers because the only way to quench the thirst (or, if you're a more serious case, to satisfy the addiction) somewhat is to find out what happens next in this addictive story? The pace of translating the long online novel from Chinese into English so far has been painfully slow. Until now! With your help and a wiki interface like that of Wikipedia, we can greatly speed up the progress. You can contribute as little as fixing a punctuation, or more such as spreading the word about this project, sharing ideas, copying and pasting the original Chinese source text into Google Translate and posting the result, proofreading, or translating as many words or chapters to your heart's content. Any contribution is welcome. Every small bit counts. Let's do it for the love of this beautiful story.

Notes: SPOILER ALERT!! It is the spinoff after Addicted 2 had ended, devoted to the secondary couple, YangMeng and YouQi. However, GuHai and BaiLuoYin do make appearances throughout these chapters.

Are You Addicted Book 1 Chapter 112-208 Pdf Download

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Since writing the above-mentioned article for the British QuarterlyReview, I learnt that a volume of Maimoniana had been issued in 1813by an old friend of our philosopher, Dr. Wolff[4]; and through thekindness of a friend in Leipsic, I was enabled, after some delay, toprocure a copy. It is a small volume of 260 pages, and adds extremelylittle to our knowledge of Maimon. Nearly one third is simply acondensation of the autobiography; and the remainder shows the authorwith the opportunities indeed, but without the faculty, of a Boswell. Hehas preserved but few of the felicities of Maimon's conversation; andwhat he has preserved loses a good deal of its flavour from his want ofthe lively memory by which Boswell was able to reproduce the peculiarmannerisms of Johnson's talk. Still I have[Pg xiv] culled from the littlevolume a few notes for illustration of the autobiography, and I amindebted to it for most of the materials of the concluding chapter. Allmy additions are indicated by "Trans." appended.

Once when we were taking a walk on the wall round the town, andconversing about the tendency of men, which is evinced in suchexpressions, to deceive themselves and others, I said to Lapidoth,"Friend, let us be fair, and pass our censure on ourselves, as well ason others. Is not the contemplative life which we lead, and which is byno means adapted to our circumstances, to be regarded as a result of ourindolence and inclination to idleness, which we seek to defend byreflections on the vanity of all things? We are content with ourpresent[Pg 141] circumstances; why? Because we cannot alter them without firstfighting against our inclination to idleness. With all our pretence ofcontempt for everything outside of us, we cannot avoid the secret wishto be able to enjoy better food and clothing than at present. Wereproach our friends as vain men addicted to the pleasures of sense,because they have abandoned our mode of life, and undertaken occupationsadapted to their powers. But wherein consists our superiority over them,when we merely follow our inclination as they follow theirs? Let us seekto find this superiority merely in the fact, that we at least confessthis truth to ourselves, while they profess as the motive of theiractions, not the satisfaction of their own particular desires, but theimpulse to general utility." Lapidoth, on whom my words produced apowerful impression, answered with some warmth, "Friend, you areperfectly right. If we cannot now mend our faults, we will not deceiveourselves about them, but at least keep the way open for amendment."

A tutor in the next village, who was a somnambulist, rose one night fromhis bed and went to the village churchyard with a volume of the Jewishceremonial laws in his hand. After remaining some time there he returnedto his bed. In the morning he rose up, without remembering the least ofwhat had happened during the night, and went to the chest where his copyof the ceremonial laws was usually kept, in order to take out the firstpart, Orach Chajim or the Way of Life, which he was accustomed to readevery morning. The code consists of four parts, each of which was boundseparately, and all the four had certainly been locked up in the chest.He was therefore astonished to find only three of the parts, JorehDeah or the Teacher of Wisdom, being awanting. As he knew about hisdisease he searched everywhere, till at last he came to the churchyardwhere he found the Joreh Deah lying open at the chapter, HilchothAbheloth or the Laws of Mourning. He took this for a bad omen and camehome much disquieted. On being asked the cause of his disquietude herelated the incident which had occurred, with the addition, "Ah! Godknows how my poor mother is!" He begged of his master the loan of ahorse and permission to ride to the nearest town, where his motherlived, in order to enquire after her welfare. As he had to pass theplace where I was tutor, and I saw him riding[Pg 150] in great excitementwithout being willing to dismount even for a little while, I asked himthe cause of his excitement when he related to me the above-mentionedincident.

After the account of the secret society in the last chapter, this seemsthe most appropriate place to state, for the examination of thethoughtful reader, my opinion about mysteries in general, and aboutthe mysteries of religion in particular.

This, however, contributed not a little to alienate my friends. At lastMendelssohn asked me to come and see him, when he informed me of thisalienation, and pointed out to me its causes. They complained, (1) thatI had not made up my mind to any plan of life, and had thereby renderedfruitless all their exertions in my behalf; (2) that I was trying tospread dangerous opinions and systems; and (3) that, according togeneral rumour, I was leading a rather loose life, and was very muchaddicted to sensual pleasures.

It is perhaps scarcely necessary to state that Maimon's life to the veryend continued to retain the stamp it bore throughout the whole perioddescribed in the preceding chapters. That stamp had apparently beenimpressed on it even before he left Poland; and the Western influences,under which he came in Germany, never altered essentially the characterhe brought with him from home.

Perhaps Maimon might have risen out of the chronic destitution, to whichhe seemed doomed, if he had cultivated in any degree the virtue ofthrift. But thriftlessness, as the Autobiography shows, had been anhereditary vice in his family, at least for two generations before him;and though he gives vivid pictures of its pitiable results in thehouseholds of his grandfather and father, he never made any effort torise above it himself. Whenever he obtained any remuneration for hiswork, instead of husbanding it economically till he obtained more, heusually squandered it at once in extravagancies, often of a useless,sometimes of a reprehensible kind.[75] He points out in his firstchapter, that his grandfather might have been a rich man if he had keptaccounts of income and expenditure. But his friend Wolff, has to confessthat, good mathematician as Maimon was, he never seemed to think of thedifference between plus and minus in money-matters.[76] With such acharacter one of Maimon's friends was not far from the truth, when on afresh application for assistance, he dismissed him, too harshly perhaps,with the blunt remark, "People like you there is no use in trying tohelp."[77] Certainly help was not to be found in Maimon himself, and itis difficult to see how he could have avoided the chance of a miserabledeath by actual starvation, had it not been that a generous home was atlast opened to him, where he closed his days in comfort and peace. 17dc91bb1f