...I knew he would be dead, because Dally Winston wanted to be dead and he always got what he wanted.
Interpretation
This quote reflects on the inevitability of Dally Winstonβs tragic fate, highlighting the power of desire and intention.
In this quote, the narrator expresses a profound understanding of Dally Winston's character, suggesting that his strong desire to escape life led to his eventual demise. It underscores the idea that a person's deepest desires can shape their reality, sometimes with tragic consequences, revealing a melancholy truth about the interplay between will and fate.
In practice
Sharing this quote during a discussion about the impact of personal choices on one's destiny.
Your mother is not crazy. Neither, contrary to popular belief, is your brother. He is merely miscast in a play. He would have made the perfect knight in a different century, or a very good pagan prince in a time of heroes. He was born in the wrong era, on the wrong side of the river, with the ability to do anything and finding nothing he wants to do.
Sometimes, I feel like I spent the first part of my life wishing to be a teen-age boy, and the second part condemned to being one.
That's why people don't ever think to blame the Socs and are always ready to jump on us. We look hoody and they look decent. It could be just the other way around - half of the hoods I know are pretty decent guys underneath all that grease, and from what I've heard, a lot of Socs are just cold-blooded mean - but people usually go by looks.
Anything you read can influence your work, so I try to read good stuff.
Things were rough all over, but it was better that way. That way you could tell the other guy was human too.
I had it then. Soda fought for fun, Steve for hatred, Darry for pride, and Two-Bit for conformity. Why do I fight? I thought, and couldn't think of any real good reason. There isn't any real good reason for fighting except self-defense.
Those who, like the beasts, have no such Hope, pass their old age shrouded with an inward gloom.
We've got in the habit of not really understanding how freedom was in the 19th century, the idea of government of the people in the 19th century. America commits itself to that in theory.
Psychology is action, not thinking about oneself. We continue to shape our personality all our life. To know oneself, one should assert oneself.
To say nothing, especially when speaking, is half the art of diplomacy.
No one in this country need go hungry, and alleviating the problem is primarily a matter of readjusting our priorities. In both the government and the private sector, self-interest has displaced the ideal of community that made this country great. The old world view of "us, we, our" has been replaced by "I, me, mine." The reasons for this are manifold and complex, but at the end of the day, we need to remember that, if one of us is suffering needlessly, all of us are diminished.
There are those who ask what authority, what theological qualification, the Council intended to give to its teachings, knowing that it avoided issuing solemn dogmatic definitions backed by the Church's infallible teaching authority. The answer is known by those who remember the conciliar declaration of March 6, 1964, repeated on November 16, 1964. In view of the pastoral nature of the Council, it avoided proclaiming in an extraordinary manner any dogmata carrying the mark of infallibility.
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