By Mark Barrowcliffe
Dave Bartok isn't having the easiest of years. His mom has simply died, he's an addicted poker participant, and (hugely in debt), his genuine property company is sinking, and he doesn't fairly like his longtime female friend. whilst he will get saddled with an deserted puppy, he doesn't imagine issues can worsen. after which Reg the puppy starts off speaking --and simply Dave can pay attention him.
At first Dave thinks he's long past loopy, yet he quickly realizes he's stumbled on his soul mate. Dave and Reg start up on a madcap experience that might locate them twisted up with the mob, thinking about an unlawful genuine property deal, cleansing up on the poker desk, and stumbling towards actual love.
The knowledge of Reg the dog:
On couches being chewable simply because they're really sausages
"It's acquired a dermis, it's obtained stuffing, what am I no longer getting here?"
On coming into a perilous establishment
"Actually, I've replaced my brain. There's no surroundings so menacing it can't be banished by way of a ham sandwich."
On Dave's lousy girlfriend
"She desires as a way to be pack chief. She acts as though she's up to speed whilst you're there, you defer to her for all time. would it be larger if she have been allowed to head and shape her personal pack?"
"Every time you place it on you find yourself going someplace you don't are looking to. That's what I name a leash."
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Extra resources for Lucky Dog
March– June: publication of Les Misérables (novel), written – and –. April: publication of William Shakespeare (literary criticism). October: Charles Hugo marries Alice Lehaene. October: publication of Songs of Street and Wood (Les Chansons des rues et des bois, verse), written and . March: publication of The Toilers of the Sea (Les Travailleurs de la mer, novel). August: birth of Charles’s son Georges. August: death of Adèle I. April– May: publication of The Laughing Man (L’Homme qui rit, novel).
Thus we ﬁnd the spirit of melancholy and meditation and the demon of analysis and controversy appearing together–– virtually arm in arm. Longinus marks one end of this transitional age, Augustine* marks the other. We mustn’t eye the period too scornfully; it was the seedbed of everything that has come to fruition since, and (allow me to use a banal but expressive image) its second-rate writers made it a dunghill to fertilize the future harvest. The Middle Ages were grown from the Byzantine empire.
And what’s more, Boileau. ’ These are, no doubt, signiﬁcant arguments (their most notable merit being their originality). But I don’t have any obligation to answer them. I’m not erecting any system here–– God preserve us from systems! I’m simply stating a fact. I’m writing history, not criticism. Like it or not, this is the way things are. To return to the point, then, let’s try to show that this fertile union of the grotesque with the sublime has been the origin of the modern spirit–– so complex, so varied in form, so inﬁnite in its creations (in striking contrast to the uniform simplicity of the ancient spirit); this must be our point of departure, if we are to describe the real and radical diﬀerence between the two systems.
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