Quotes of All Topics . Occasions . Authors
I remember I prayed to God. I was like, "Just let me be on TV." Let my friends see me on TV in a good thing. I like, if I'm funny a little bit on a commercial and then I don't need to act ever again. "Just let them see me." And then it worked. I got the commercial. I was on TV. My friends all saw me. I was a kind of a star at school for like three days. And then it faded away and I was hungry and I had to like make another deal with God. I remember it still.
Nearly all our ills are the result of neglect in some way or other. And this truth may be said to apply to the ills of nations as well. Negligence is at the bottom of all decay. And decay always starts by showing little signs-or warnings. Then is the time to show interest and to be alert. There is nothing quite so easy as to neglect, and nothing quite so difficult as to repair that negligence. Negligence always carries a high price. It costs nothing to avoid it!
Some days,' I say, 'I feel like I don't belong anywhere in that world. That world out there. 'I point to Grant. 'People walk down our street and people drive down it and people ride their bicycles down it and all of them, even the ones I know, could be from another planet. And I'm a visiting alien.' And aliens don't belong anywhere,' Adam finishes for me, 'except in their own little corners of the universe.' Right,' I say. ~pgs 57-58 Hattie and Adam on alienation
That mercy towards one set of creatures was cruelty towards another sickened his sense of harmony. As you got older, and felt yourself to be at the center of your time, and not at a point in its circumference, as you had felt when you were little, you were seized with a sort of shuddering, he perceived. All around you there seemed to be something glaring, garish, rattling, and the noises and glares hit upon the little cell called your life, and shook it, and warped it.
Coming from the South, I just felt you had to work just a little bit harder. It was not going to be handed to you. I’d get the letters from all the major schools but no one came out to talk to me face to face until this small, dominant black school, Mississippi State Valley University sent a coach out to me. I had a chance to talk to him and he said, ‘Hey Jerry, we’re going to be doing some great things at Mississippi Valley State University and we would love to have you there.’
To me, a poem is almost like someone whispering to another person, or you hear the whispering in your head. I hope with my own poems that the reader feels a connection, soul to soul, that'll help us all feel a little less alone on the planet. And it does have the power to direct change. A writer can make the word 'dark' be something positive. You can relieve a word like 'hysterical' of its misogynistic implications. You can make the language your own. That's what poetry is about.
The Savior taught His disciples, 'For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it' (Luke 9:24)."I believe the Savior is telling us that unless we lose ourselves in service to others, there is little purpose to our own lives. Those who live only for themselves eventually shrivel up and figuratively lose their lives, while those who lose themselves in service to others grow and flourish—and in effect save their lives.
Yet in truth the big question Camus asked was never the Anglo-American liberal one: How can we make the world a little bit better tomorrow? It was the grander French one: Why not kill yourself tonight? That the answers come to much the same thing in the end-easy does it; tomorrow may be a bit better than today; and, after all, you have to have a little faith in people-doesn't diminish the glamour that clings to the man who turned the question over and look at it, elegantly, upside down.
A sign of the times: there are no longer any chairs in the bookshops along the embankments. [Noël] France was the last bookseller who provided chairs where you could sit down and chat and waste a little time between sales. Nowadays books are bought standing. A request for a book and the naming of the price: that is the sort of transaction to which the all-devouring activity of modern trade has reduced bookselling, which used to be a matter for dawdling, idling, and chatty, friendly browsing.
And in those varieties of pain of which we spoke anon, what a part of confidante has that poor teapot played ever since the kindly plant was introduced among us! What myriads of women have cried over it, to be sure! What sickbeds it has smoked by! What fevered lips have received refreshment from out of it! Nature meant very gently by women when she made that teaplant; and with a little thought what a series of pictures and groups the fancy may conjure up and assemble round the teapot and cup!
All our surest statements about the nature of the world are mathematical statements, yet we do not know what mathematics "is"... and so we find that we have adapted a religion strikingly similar to many traditional faiths. Change "mathematics" to "God" and little else might seem to change. The problem of human contact with some spiritual realm, of timelessness, of our inability to capture all with language and symbol-all have their counterparts in the quest for the nature of Platonic mathematics.
Even dramatically how you position some person, the depth, the existence [in 3D] is different than a flat image even though by itself it has depth, we create the illusion of depth. For example, some of the shots I have to stay closer to the actor because it's a young actor, I like it closer for some of the shots. I watch 2D scenes next to the camera, then when I go back to my station and watch it in 3D I have to go back and reduce his acting, he has to shrink a little bit because he peeks out more.
Distinguish open-minded people from closed-minded people. Open-minded people seek to learn by asking questions; they realize that what they know is little in relation to what there is to know and recognize that they might be wrong. Closed-minded people always tell you what they know, even if they know hardly anything about the subject being discussed. They are typically made uncomfortable by being around those who know a lot more about a subject, unlike open-minded people who are thrilled by such company.
He stood staring into the wood for a minute, then said: "What is it about the English countryside — why is the beauty so much more than visual? Why does it touch one so?" He sounded faintly sad. Perhaps he finds beauty saddening — I do myself sometimes. Once when I was quite little I asked father why this was and he explained that it was due to our knowledge of beauty's evanescence, which reminds us that we ourselves shall die. Then he said I was probably too young to understand him; but I understood perfectly.
You don't really see a muscle as a part of you, in a way. You see it as a thing. You look at it as a thing and you say well this thing has to be built a little longer, the bicep has to be longer; or the tricep has to be thicker here in the elbow area. And you look at it and it doesn't even seem to belong to you. Like a sculpture. Then after looking at it a sculptor goes in with his thing and works a little bit, and you do maybe then some extra forced reps to get this lower part out. You form it. Just like a sculpture.
Scientists themselves are of surprisingly little help. They find it difficult to talk of what they do because they tend to assume detailed knowledge is required for generalities to be understood. They find it hard to grasp the concept of the meaning of their work, assuming this to be a debate that takes place at a lower level than the specialized discussions with their colleagues. When they do generalize, - or "popularize" as it is usually called with a noticeable degree of contempt - they tend to reveal a startling philosophical naiveté.
I shall argue that it is the capital stock from which we derive satisfaction, not from the additions to it (production) or the subtractions from it (consumption): that consumption, far from being a desideratum, is a deplorable property of the capital stock which necessitates the equally deplorable activity of production: and that the objective of economic policy should not be to maximize consumption or production, but rather to minimize it, i.e. to enable us to maintain our capital stock with as little consumption or production as possible.
No man is much regarded by the rest of the world. He that considers how little he dwells upon the condition of others, will learn how little the attention of others is attracted by himself. While we see multitudes passing before us, of whom perhaps not one appears to deserve our notice or excites our sympathy, we should remember, that we likewise are lost in the same throng, that the eye which happens to glance upon us is turned in a moment on him that follows us, and that the utmost which we can reasonably hope or fear is to fill a vacant hour with prattle, and be forgotten.