Shaking a Stick at Wisdom: Revisited

Spilt Milk
Why Cry?
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Upon reflection, I realized I could do better on my proverb of September 21:

Cuss Instead

"It's no g-ddamn use crying over spilt milk."

Don't be a crying shame! Cuss like a sailor!

Truer Words Were Never Spoken!

Forging Good Luck
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Even strong metal can grow fatigued:

Overwrought Iron

"Strike while the irony's hot."

I deserve a  medal for this one . . . although it's been said many times, many ways.

UPDATE: TheBigHenry predates me on this twisted proverb by almost a decade! The man deserves a medal.

There'll Be Hell To Pay!

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Somewhere

Why be a hypocrite about it?

Fee Speech

"If you don't have anything nice to say, then don't say anything nice at all."

But it ain't kostenlos. Got that, dunderhead?

War and Peaceful Domesticity

See What Careless Love Has Done

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BBC

I'm still very busy with the semester's bustling beginning, so here's another twisted proverb:

Fallen in Love

"All's fair in love and war of the sexes."

The thought occurs to me that the original version of this twisted proverb was even more twisted since there are rules of warfare.

More Wisdom Than You Can't Shake a Stick At

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Due to unforeseen inactivities, I am again offering meaty chunks of wisdom for your delectation!

Cuss Instead?

"It's no use crying over spilléd milk."

Stop worrying about your new shoes, and get a mop!

Another Twisted Proverb!

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Here's a discrete bit of knowledge to keep discreetly to yourself:

Proverbial Knowledge

"A little knowledge is a dangerous thing."

Re-memorize this, and know when the ledge is too narrow!

Update: Yes, I've edited the line.

Kim Myongsob and I, Cited by Chih-Yu Shih (Zhiyu Shi) on East Asia . . .

Getting Schooled
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In chapter 8 ("Justifying non-intervention: East Asian Schools of International Relations") of Civilization, Nation and Modernity in East Asia (2012), Chih-Yu Shih (Zhiyu Shi) briefly cites Kim Myongsob and me (in the underlined, bold-fonted words) within the context of a discussion on international relations (IR) in East Asia:

In fact, the quest for a proper role for one's own nation does not belong exclusively to a rising power. Asian intellectuals aspire for indigenous schools of IR that reflect their historical experiences and implicate plausible international norms for a much wider audience (Acharya and Buzan, 2007). However, the recent call for indigenous schools of IR in Asian communities may backfire for two reasons. The first reason is related to the epistemological limitation. The quest for an indigenous school of IR in East Asian communities has its origin in the English School, which conceives IR as a 'society' as opposed to a 'system' in the American IR literature (Little, 2000). For other indigenous schools of IR, the task is to demonstrate that there are different kinds of societal norms other than English anarchy or natural law such as the Chinese all-under-heaven (Zhao T., 2009; Shih, 1990), Japanese Asianism (Mori and Hirano, 2007; Iriye, 1997a), Indian subaltern sensibility and non-alignment (Chatterjee, 1993; Nandy, 1994), Korean civilizational in-betweenness (Kim and Hodges, 2006; 2005), the ASEAN way (Haccke, 2005), and Taiwanese non-sovereign agency (Ling, Hwang and Chen, 2010; Chen C., 2009), etc. However different these societal norms may appear, they reinforce the English School ontology that international relations are not scientific systems or context-free patterns independent from their spatio-temporal settings and hence are epistemologically European in origin.

That's on page 141. The bibliographical entry is on page 223, and to my surprise, I find two items:

Kim, Myongsob and Horace Jeffery Hodges. 2006. 'Korea as a Clashpoint of Civilizations'. Korea Observer 37, 3 (Autumn): 513–545.
Kim, Myongsob and Horace Jeffery Hodges, 2005. 'On Huntington's Civilizational Paradigm: A Reappraisal'. Issues and Studies 41, 2 (June): 217-248.

Most of my scholarly collaborations with Kim Myongsob drew upon the civilizational theory of Samuel Huntington.That's another interest of mine. From the various citations shown over the past several days, I suspect that readers can see why I do, in fact, merit the label "Gypsy Scholar," for I wander hither and yon in search of knowledge.

Janet Todd cites me on Pride and Prejudice

Photo of Darcy and Elizabeth!
Amazon

In chapter 2 of The Cambridge Companion to 'Pride and Prejudice' (2013), Janet Todd presents recent literary 'Criticism' on the novel Pride and Prejudice, including an article of my own:

In 'Darcy's Ardent Love and Resentful Temper in Pride and Prejudice' Horace Hodges argued that Darcy was used to test current ideas of resentment, such as those discussed by Scottish Enlightenment thinkers Adam Smith and the historian William Robertson, who wrote of 'the strong resentment which calumniated innocence naturally feels'. Darcy's love for Elizabeth lets him put resentment in an epistemological framework and is imbued with 'the Christian concept of a love that is not proud and that seeks to perceive what is good in the loved one'.[26]

That's on page 144, and so is the footnote:

[26] Horace Hodges, 'Darcy's Ardent Love and Resentful Temper in Pride and Prejudice', Persuasions 30 (Winter 2009).

So, I'm now officially "Horace Hodges," I reckon . . .

Corrinne Harol and Jessica MacQueen cite me on corruption . . .

Secrets!
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In The Secrets of Generation: Reproduction in the Long Eighteenth Century (2015), Raymond Stephanson and ‎Darren N. Wagner include an article, "Eve's Choices: Procreation, Reproduction, and the Politics of Generation in Paradise Lost," by Corrinne Harol and Jessica MacQueen, who cite me from an article I published on the problem of uncorrupt fruit falling from prelapsarian trees in Milton's Paradise Lost:

Because Adam and Eve do not yet have children while all other creations seem already to be multiplying, "uncropped" fruit falls to the ground in Eden faster than the pair can manage it (IV.731).[12]

Harol and MacQueen cite me on this point:

[12] Horace Jeffrey Hodges (2011) links the language of uncropped versus cropped to virginity versus death and sexual corruption, and he argues that Satan and Eve, who embody the qualities of cropped fruit, are necessary to God's plan.

My name is again misspelled, and my main point is not fully brought out, which involves puns on uncorrupt and corrupt through the words uncropt and cropt, but I at least merited a footnote!

Also cited by Shuli Barzilai . . .

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In Tales of Bluebeard and His Wives from Late Antiquity to Postmodern Times (2009), pages 10-11, Shuli Barzilai cites my online article "'Ethical' Dualism of Food in The Gospel of John":

Furthermore, in both early Jewish and Christian sources, connotations of corruption and death accrue to vinegar as a form of spoiled or overfermented wine. For confirmation that "rabbinical tradition considered vinegar a 'cursed' substance," Jeffery Hodges cites the reiteration in the Babylonian Talmud and the Jerusalem Talmud of a mishnaic ruling attributed to Rabbi Yehuda HaNasi ("Judah the Prince"): Over vinegar....R. Judah says, Anything which is in the nature of a curse: one does not say a Blessing over it."

In my article, I was identifying vinegar as wine gone bad, indeed cursed, in contrast to the good wine of the miracle at Cana.