c2p-cmd/Good-Quotes-Authors huggingface dataset:
O principal é não mentir. Quem mente para si mesmo e dá ouvido à sua própria mentira chega a tal extremo que não consegue ver nenhuma verdade em si ou naqueles que o rodeiam e, por conseguinte, perde completamente o respeito por si e pelos outros. (...) Quem mente a si próprio pode ser o primeiro a ofender-se. Às vezes, é tão agradável uma pessoa se ofender, não é verdade? O indivíduo sabe que ninguém o injuriou, que tudo não passa de simples invenção, que ele próprio mentiu e exagerou apenas para criar um quadro, para fazer de um grão uma montanha - sabe tudo e, no entanto, se ofende. Ofende-se a ponto se sentir prazer na ofensa e, desse modo, atinge o verdadeiro ódio...
— Fyodor Dostoyevsky
The primitive tribes permitted far less individual freedom than does modern society. Ancient wars were committed with far less moral justification than modern ones. A technology that produces debris can find, and is finding, ways of disposing of it without ecological upset. And the schoolbook pictures of primitive man sometimes omit some of the detractions of his primitive life - the pain, the disease, famine, the hard labor needed just to stay alive. From that agony of bare existence to modern life can be soberly described only as upward progress, and the sole agent for this progress is quite clearly reason itself.
— Robert M. Pirsig
An ordinary mirror is silvered at the back but the window of the night train has darkness behind the glass. My face and the faces of other travellers were now mirrored on this darkness in a succession of stillnesses. Consider this, said the darkness: any motion at any speed is a succession of stillnesses; any section through an action will show just such a plane of stillness as this dark window in which your seeking face is mirrored. And in each plane of stillness is the moment of clarity that makes you responsible for what you do.
— Russell Hoban, The Medusa Frequency
Morality can provide at most only a severely limited and insufficient answer to the question of how a person should live.
— Harry G. Frankfurt, The Reasons of Love
It is evident as a matter of logic that, since they (world religions) disagree, not more than one of them can be true.
— Bertrand Russell
When Coleridge tried to define beauty, he returned always to one deep thought; beauty, he said, is unity in variety! Science is nothing else than the search to discover unity in the wild variety of nature,—or, more exactly, in the variety of our experience. Poetry, painting, the arts are the same search, in Coleridge’s phrase, for unity in variety.
— Bronowski
Tristetea, ca si suferinta, ne revela existenta, deoarece în ele avem în constiinta separatia noastra de lumea obiectiva si nelinistea care da un caracter tragic vietuirii în existenta.Daca ar exista un zeu al tristetii, lui nu i-ar putea creste decât aripi negre si grele, pentru a zbura nu înspre ceruri, ci în infern.
— Emil M. Cioran
The best reaction to a paradox is to invent a genuinely new and deep idea.
— Ian Hacking, An Introduction to Probability and Inductive Logic
If disaster, so be it, they said to themselves. There was nothing to be done except what could be done. The rest -- like the salt water around them, which swallowed the snow without effort, remaining what it was implacably -- was out of their hands, beyond.
— David Guterson, Snow Falling on Cedars
Le spectacle est le mauvais rêve de la société moderne enchaînée, qui n'exprime finalement que son désir de dormir. Le spectacle est le gardien de ce sommeil.
— Guy Debord
Is beauty enhanced or adulterated by utility?
— Sena Jeter Naslund, Ahab's Wife, or The Star-Gazer
In the most general terms, the Enlightenment goes back to Plato's belief that truth and beauty and goodness are connected; that truth and beauty, disseminated widely, will sooner or later lead to goodness. (While we're making at effort at truth and goodness, beauty reminds us what we're hold out for.)
— Susan Neiman, Moral Clarity: A Guide for Grown-up Idealists
Certainty a strange Ferris wheel of a statement!
— John Allen Paulos
The negotiations were simultaneously cerebral and physical, abstract and personal, something like a combination of chess and mountain climbing.
— Richard Holbrooke, To End a War: The Conflict in Yugoslavia--America's Inside Story--Negotiating with Milosevic
What about you, Snipes?" Dunbar asked. "You think there to be mountain lions up here or is it just folks' imaginings?"Snipes pondered the question a few moments before speaking.They's many a man of science would claim there aint because you got no irredeemable evidence like panther scat or fur or tooth or tail. In other words, some part of the animal in questions. Or better yet having the actual critter itself, the whole think kit and caboodle head to tail, which all your men of science argue is the best proof of all a thing exists, whether it be a panther, or a bird, or even a dinosaur."To put it another way, if you was to stub your toe and tell the man of science what happened he'd not believe a word of it less he could see how it'd stoved up or was bleeding. But your philosophers and theologians and such say there’s things in the world that’s every bit as real even though you can’t see them.”Like what?” Dunbar asked.Well,” Snipes said. “They’s love, that’s one. And courage. You can’t see neither of them, but they’re real. And air, of course. That’s one of your most important examples. You wouldn’t be alive a minute if there wasn’t air, but nobody’s ever seen a single speck of it.”… “All I’m saying is there is a lot more to this old world than meets the eye.”… “And darkness. You can’t see it no more than you can see air, but when its all around you sure enough know it.” (Serena, 65-66)
— Ron Rash
Partout où il y a représentation indépendante, le spectacle se reconstitue.
— Guy Debord, The Society of the Spectacle
Il est le soleil qui ne se couche jamais sur l'empire de la passivité moderne. Il recouvre toute la surface du monde et baigne indéfiniment dans sa propre gloire.
— Guy Debord
Cada época, cada cultura, cada costume e tradição tem seu próprio estilo, tem sua delicadeza e sua severidade, suas belezas e crueldades, aceitam certos sofrimentos como naturais, sofrem pacientemente certas desgraças. O verdadeiro sofrimento, o verdadeiro inferno da vida humana reside ali onde se chocam duas culturas ou duas religiões. Um homem da antiguidade, que tivesse de viver na Idade Média, haveria de sentir-se tão afogado quanto um selvagem se sentiria em nossa civilização. Há momentos em que toda uma geração cai entre dois estilos de vida, e toda evidência, toda moral, toda salvação e inocência ficam perdidos para ela. Naturalmente isso não nos atinge da mesma maneira. 
— Hermann Hesse, O lobo da estepe
Napoleon said of Massena, that he was not himself until the battle began to go against him; then, when the dead began to fall in ranks around him, awoke his powers of combination, and he put on terror and victory as a robe. So it is in rugged crises, in unweariable endurance, and in aims which put sympathy out of question, that the angel is shown.
— Ralph Waldo Emerson, Collected Works of Ralph Waldo Emerson, Volume I: Nature, Addresses, and Lectures
Not a good book. It attempts to take a complex subject and make it assessable to the layman with cartoons, and in this effort it fails. Moreover, the authors often take biased stances, and while I agree with them for the most part it nonetheless detracts from any scholarly offerings in which they wish to partake.
— Richard Appignanesi, Introducing Postmodernism
Il est ce qui échappe à l'activité des hommes, à la reconsidération et à la correction de leur œuvre.
— Guy Debord
- Escute mais isso. Por outro lado, forças jovens, frescas, sucumbem em vão por falta de apoio, e isso aos milhares, e isso em toda parte! Cem, mil boas ações e iniciativas que poderiam ser implementadas e reparadas com o dinheiro da velha, destinado a um mosteiro! Centenas, talvez milhares de existências encaminhadas; dezenas de famílias salvas da miséria, da desagregação, da morte, da depravação, das doenças venéreas - e tudo isso com o dinheiro dela. Mate-a e tome-lhe o dinheiro, para com sua ajuda dedicar-se depois a servir toda a humanidade e a uma causa comum: o que você acha, esse crime ínfimo não seria atenuado por milhares de boas ações? Por uma vida - milhares de vidas salvas do apodrecimento e da degeneração. Uma morte e cem vidas em troca - ora, isso é uma questão de aritimética.
— Fyodor Dostoyevsky, Crime e Castigo
Le spectacle est la principale production de la société actuelle.
— Guy Debord
Le but n'est rien, le développement est tout. Le spectacle ne veut en venir à rien d'autre qu'à lui-même.
— Guy Debord
You’re still a little shy, I see, the wizard noted. I think if you ignore evil, my friend, it tends to grow stronger. (Quinhelm, the wizard - from BRIGGEN)
— Ann B. Keller
Rousseau identified reason as the disease for which it pretended to be the cure.
— Robert Zaretsky
Une philosophie doit etre portative.
— Paul Valéry, Cahiers = Notebooks
Dont tout «avoir» effectif doit tirer son prestige immédiat et sa fonction dernière.
— Guy Debord
To establish that a rule is likely to be true, one must try to prove it false.
— Stuart Sutherland, Irrationality
A farm regulated to production of raw commodities is not a farm at all. It is a temporary blip until the land is used up, the water polluted, the neighbors nauseated, and the air unbreathable. The farmhouse, the concrete, the machinery, and outbuildings become relics of a bygone vibrancy when another family farm moves to the city financial centers for relief.
— Joel Salatin, Everything I Want to Do Is Illegal: War Stories from the Local Food Front
When I was a boy, I would read those postcards and know exactly why my father was doing what he was doing: he was taking a stab at greatness, that is, if greatness is simply another word for doing something different from what you were already doing--or maybe greatness is the thing we want to have so that other people will want to have us, or maybe greatness is merely the grail for our unhappy, striving selves, the thing we think we need but don't and can't get anyway.
— Brock Clarke, An Arsonist's Guide to Writers' Homes in New England
Kein Philosoph würde ein dickes Buch schreiben, wenn er im Vornherein wüsste, auf welche Weise er später zitiert werden wird.
— Juli Zeh, Spieltrieb
There is only one religion - it is a way a man dies.
— James Runcie, The Colour Of Heaven
Der Pragmatismus ersetzt uns alles, was früher die großen Ideen, die Ideologien und Religionen, der Glaube an Friede, Menschenrechte und Demokratie zu bieten hatten. Der Pragmatismus hält uns davon ab, zu Verbrechern zu werden, oder er macht uns zu solchen, wenn es nötig ist. Er legitimiert das Bestehen von Rechtssystem, Familie und Arbeit, er lässt uns nett sein und empfiehlt, sich ein angenehmes Äußeres zu erwerben. Nachdem wir uns aller Zwänge nach und nach erledigt haben, sorgt ein einziger Betreuer für uns: Pragmatismus.
— Juli Zeh, Spieltrieb
Das Spiel ist der Inbegriff demokratischer Lebensart. Es ist die letzt uns verbliebene Seinsform. Der Spieltrieb ersetzt die Religiosität, beherrscht die Börse, die Politik, die Gerichtssäle, die Pressewelt, und er ist es, der uns seit Gottes Tod mental am Leben hält.
— Juli Zeh, Spieltrieb
It ain't no broken.
— Scott Taylor
For Christians . . . an unreflective faith is not possible if we take seriously the injunction to love God with the mind as well as the heart and soul.
— Delwin Brown, What Does a Progressive Christian Believe?: A Guide for the Searching, the Open, and the Curious
I am philosophical Christ
—  crucified on the cross of ignorance for the sake ofdivine vanity.
My one and only goal is to unite the world.
— Anthony T.Hincks
Colors are what trick the mind and our imaginations into buying things.
— Anthony T.Hincks
It's when you tame your nightmares, that your dreams will willingly enter the corral.
— Anthony T.Hincks
You discuss philosophy about what you read but never really live the wisdom.
— Dragos Bratasanu, Ph.D., Sleepers: A Little Book on How to Find Hope, Meaning and the Courage to Fall in Love with Your Dreams
Depression! It really gets you down.
— Anthony T.Hincks
God's everywhere.So remember when you go to the toilet not to laugh.
— Anthony T.Hincks
It's when you sit alone,Or lay in your bed, That we will be watching,Waiting,Until you get scared.Then we will come,A scratch and a chill,For you will feel goosebumps,Look at the windowsill!Did you see a face?Looking in at you,You know that you did,Beware...you'll turn blue.Is that the wind,Howling at the moon,Or is it a werewolf,That's coming for you?So sit in your chair,Or lay in your bed,Because we''ll be there,And you'll be dead!
— Anthony T Hincks
We use Halloween to scare the kids and bankers to scare the adults.
— Anthony T Hincks
Wonder begets culture, which begets yet more wonder, and the end of wonder is wisdom, which is the state of perpetual wonder.
— Neel Burton, Heaven and Hell: The Psychology of the Emotions
The search for first causes is the ultimate wild goose chase.
— Marty Rubin
When you separate thought from life, you get philosophy.
— Marty Rubin
Logical positivism is philosophy from the neck up.
— Marty Rubin
Understanding how little we know is crucial to gaining knowledge.
— Eraldo Banovac
Choose to hustle now, to work hard now, to make all the sacrifice now. So that you can enjoy your tomorrow. Whatever it is that you suppose to do now. If you don't do it now, it will affect you badly for the rest of your life.
— De philosopher DJ Kyos
And further, God should not be regarded as older than His creations by any period of time, but rather by the peculiar property of His own single nature. For the infinite changing of temporal things tries to imitate the ever simultaneously present immutability of His life: it cannot succeed in imitating or equalling this, but sinks from immutability into change, and falls from the single directness of the present into an infinite space of future and past. And since this temporal state cannot possess its life completely and simultaneously, but it does, in the same manner, exist forever without ceasing, it therefore seems to try in some degree to rival that which it cannot fulfill or represent, for it binds itself to some sort of present time out of this small and fleeting moment; but inasmuch as this temporal present bears a certain appearance of that abiding present, it somehowmakes those, to whom it comes, seem to be in truth what they imitate. But since this imitation could not be abiding, the unending march of time has swept it away, and thus we find that it has bound together, as it passes, a chain of life, which it could not by abiding embrace in its fullness. And thus if we would apply proper epithets to those subjects, we can say, following Plato, that God is eternal, but the universe is continual.
— Boethius, The Consolation of Philosophy
That of which we cannot speak, we must pass over in silence
— Ludwig Wittgenstein, Tractatus Logico-Philosophicus
Be supportive to you partner. Be there for them.Listen to them and show you care. Humans fall in love with someone who listens and care, over someone who is beautiful and rich and that's how you lose your lover to others. It is because those people show interest ,they listen and care what you partner is saying or what she or he is going through. Beauty and money will get you relationship , but not love. Listening, caring and being there will get you Love.
— De philosopher DJ Kyos
Beauty and Money will get you a relationship , but not love. Listening, caring and being there will get you Love.
— De philosopher DJ Kyos
Darkness does not exist at all. It is merely the absence of light but it is essential for being there even if it isn't there at all given that it takes a certain amount of darkness to allow one in understanding light. How would have one understood light, or say, differentiated light from light, if it were not for the absence of light- darkness- to allow such a generous sympathy?
— Q. M. Sidd
It’s sad that most of our real life problems that affect us daily, don't make it as breaking news on facebook. They are not trending on twitter or not glamorous enough for instagram and those problems are the ones that take away our happiness. The problems that other people don't know about. The ones we fight alone everyday and every night.
— De philosopher DJ Kyos
I was born on the cusp of technology.
— Anthony T.Hincks
Deny God and you deny the world in which we all live.
— Anthony T.Hincks
Beauty is seeing a flower bloom in a garden or in nature.Artificial is seeing that same flower try and grow in a vase of water.
— Anthony T.Hincks
The most perfect and satisfactory knowledge is that of perception but this is limited to the absolutely particular, to the individual. The comprehension of the many and the various into *one* representation is possible only through the *concept*, in other words, by omitting the differences; consequently, the concept is a very imperfect way of representing things. The particular, of course, can also be apprehended immediately as a universal, namely when it is raised to the (Platonic) *Idea*; but in this process, which I have analysed in the third book, the intellect passes beyond the limits of individuality and therefore of time; moreover, this is only an exception.These inner and essential imperfections of the intellect are further increased by a disturbance to some extent external to it but yet inevitable, namely, the influence that the *will* exerts on all its operations, as soon as that will is in any way concerned in their result. Every passion, in fact every inclination or disinclination, tinges the objects of knowledge with its colour. Most common of occurrence is the falsification of knowledge brought about by desire and hope, since they show us the scarcely possible in dazzling colours as probable and well-nigh certain, and render us almost incapable of comprehending what is opposed to it. Fear acts in a similar way; every preconceived opinion, every partiality, and, as I have said, every interest, every emotion, and every predilection of the will act in an analogous manner.Finally, to all these imperfections of the intellect we must also add the fact that it grows old with the brain; in other words, like all physiological functions, it loses its energy in later years; in this way all its imperfections are then greatly increased.”—from_The World as Will and Representation_. Translated from the German by E. F. J. Payne in two volumes: volume II, pp. 139-141
— Arthur Schopenhauer
Don't be fooled. It's good to be rich and to have money, but know that money is not everything the way people hyped it. People who claim to have more money or rich can't still can't afford what they want, nomatter how much they have. Things like love, friendship , happiness, peaceful mind, inner peace and whatever they so desire to have.
— De philosopher DJ Kyos
Я почуваюся мов немовля, яке надто довго жило в череві цього світу, аж поки він не став затісним для нього. Це небо придавлює мене, ці будинки накликають напади клаустрофобії. Мені час виходити назовні.
— Lyubko Deresh, Спустошення
Справжнє порно- це зовсім не хоум-відео про пацанів і дівах, справжнє порно- це найновіші комп'ютерні гаджети, це слогани косметичних компаній і ресторанів швидкого харчування, це дорогі автомобілі й реклама сигарет, скандали й плітки, гласні розслідування проти олігархів і гучні антикорупційні справи - ось справжній хард-кор, що увінчується колективним буккаке з лайків і коментів у соцмережах. І справжнє порно в тому, що ті, в кого цього немає, копіпейстять про це, захлинаючись слиною.
— Lyubko Deresh, Спустошення
When you're lost in space
—  it's time to buy some new furniture!
A pair of jeans makes you feel good.A pair of Levis make you feel special!
— Anthony T.Hincks
A thirst for water may be an oasis in your day.
— Anthony T.Hincks
Dreams come from that special place in our mind where our soul loves to spend its holidays.
— Anthony T.Hincks
For over a century and a half, anarchists have been arguing that coercive, hierarchical organization (as embodied in government and corporations) is not equivalent to organization per se (which they regard as necessary), and that coercive organization should be replaced by decentralized, nonhierarchical organization based on voluntary cooperation and mutual aid. This is hardly a rejection of organization.
— Chaz Bufe, Anarchism: What It Is & What It Isn't
Anarchism is not chaos; Anarchism is not rejection of organization. This is another popular misconception, repeated ad nauseam by the corporate media and by anarchism's political foes, especially Marxists (who sometimes know better).
— Chaz Bufe, Anarchism: What It Is & What It Isn't
To most anarchists, the advocacy of freedom on Earth while bowing to a heavenly tyrant (no matter how imaginary) seems an insupportable contradiction.
— Chaz Bufe, Anarchism: What It Is & What It Isn't
The justification of capitalism is not that the economy grows faster than it grows under any other system ... not that the goods pour forth. The justification of capitalism is that it is the only economic system consistent with the requirements of man's rational nature, that it protects man's rights and leaves each individual free to act ... based on nothing but his own uncoerced, rational judgment. That is the human mode of survival; that is what man's nature requires of him if he is to live on earth. The abundance of a capitalist economy is a consequence of its coherence with man's rational nature.
— M. Northrup Buechner, Objective Economics: Ayn Rand's philosophy changes everything about economics
Sometimes witchraft is when the heart is full of hate that it consumes your mind not appreciate good things that are done by other people.
— De philosopher DJ Kyos
To clarify the existentiality of the Self, we take as our ‘natural’ point of departure Dasein’s everyday interpretation of the Self. In *saying* “*I*,” Dasein expresses itself about ‘itself’. It is not necessary that in doing so Dasein should make any utterance. With the ‘I’, this entity has itself in view. The content of this expression is regarded as something utterly simple. In each case, it just stands for me and nothing further. Also, this ‘I’, as something simple, is not an attribute of other Things; it is not *itself* a predicate, but the absolute ‘subject’. What is expressed and what is addressed in saying “I,” is always met as the same persisting something. The characteristics of ‘simplicity’, ‘substantiality’, and ‘personality’, which Kant, for instance, made the basis for his doctrine ‘of the paralogisms of pure reason’, arise from a genuine pre-phenomenological experience. The question remains whether that which we have experienced ontically in this way may be Interpreted ontologically with the help of the ‘categories’ mentioned.Kant, indeed, in strict conformity with the phenomenal content given in saying “I,” shows that the ontical theses about the soul-substance which have been inferred [*erschlossenen*] from these characteristics, are without justification. But in so doing, he merely rejects a wrong *ontical* explanation of the “I”; he has by no means achieved an *ontological* Interpretation of Selfhood, nor has he even obtained some assurance of it and made positive preparation for it. Kant makes a more rigorous attempt than his predecessors to keep hold of the phenomenal content of saying “I”; yet even though in theory he has denied that the ontical foundations of the ontology of the substantial apply to the “I,” he still slips back into *this same* inappropriate ontology. This will be shown more exactly, in order that we may establish what it means ontologically to take saying “I” as the starting point for the analysis of Selfhood. The Kantian analysis of the ‘I think’ is now to be added as an illustration, but only so far as is demanded for clarifying these problems."―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, p. 366
— Martin Heidegger
The ‘I’ is a bare consciousness, accompanying all concepts. In the ‘I’, ‘nothing more is represented than a transcendental subject of thoughts’. ‘Consciousness in itself (is) not so much a representation…as it is a form of representation in general.’ The ‘I think’ is ‘the form of apperception, which clings to every experience and precedes it.’Kant grasps the phenomenal content of the ‘I’ correctly in the expression ‘I think’, or—if one also pays heed to including the ‘practical person’ when one speaks of ‘intelligence’—in the expression ‘I take action’. In Kant’s sense we must take saying “I” as saying “I think.” Kant tries to establish the phenomenal content of the “I” as *res cogitans*. If in doing so he calls this “I” a ‘logical subject’, that does not mean that the “I” in general is a concept obtained merely by way of logic. The “I” is rather the subject of logical behavior, of binding together. ‘I think’ means ‘I bind together’. All binding together is an ‘*I* bind together’. In any taking-together or relating, the “I” always underlies—the ὑποκείμενον [hypokeimenon; subjectum; subject]. The *subjectum* is therefore ‘consciousness in itself’, not a representation but rather the ‘form’ of representation. That is to say, the “I think” is not something represented, but the formal structure of representing as such, and this formal structure alone makes it possible for anything to have been represented. When we speak of the “form” of representation, we have in view neither a framework nor a universal concept, but that which, as εἶδος [eidos], makes every representing and everything represented be what it is. If the “I” is understood as the form of representation, this amounts to saying that it is the ‘logical subject’.Kant’s analysis has two positive aspects. For one thing, he sees the impossibility of ontically reducing the “I” to a substance; for another thing, he holds fast to the “I” as ‘I think’. Nevertheless, he takes this “I” as subject again, and he does so in a sense which is ontologically inappropriate. For the ontological concept of the subject *characterizes not the Selfhood of the “I” qua Self, but the self-sameness and steadiness of something that is always present-at-hand*. To define the “I” ontologically as “*subject*” means to regard it as something always present-at-hand. The Being of the “I” is understood as the Reality of the *res cogitans*."―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 366-367
— Martin Heidegger
But how does it come about that while the ‘I think’ gives Kant a genuine phenomenal starting-point, he cannot exploit it ontologically, and has to fall back on the ‘subject’—that is to say, something *substantial*? The “I” is not just an ‘I think’, but an ‘I think something’. And does not Kant himself keep on stressing that the “I” remains related to its representations, and would be nothing without them?For Kant, however, these representations are the ‘empirical’, which is ‘accompanied’ by the “I”—the appearances to which the “I” ‘clings’. Kant nowhere shows the kind of Being of this ‘clinging’ and ‘accompanying’. At bottom, however, their kind of Being is understood as the constant Being-present-at-hand of the “I” along with its representations. Kant has indeed avoided cutting the “I” adrift from thinking; but he has done so without starting with the ‘I think’ itself in its full essential content as an ‘I think something’, and above all, without seeing what is ontologically ‘presupposed’ in taking the ‘I think something’ as a basic characteristic of the Self. For even the ‘I think something’ is not definite enough ontologically as a starting-point, because the ‘something’ remains indefinite. If by this “something” we understand an entity *within-the-world*, then it tacitly implies that the *world* has been presupposed; and this very phenomenon of the world co-determines the state of Being of the “I,” if indeed it is to be possible for the “I” to be something like an ‘I think something’. In saying “I,” I have in view the entity which in each case I am as an ‘I-am-in-a-world’. Kant did not see the phenomenon of the world, and was consistent enough to keep the ‘representations’ apart from the *a priori* content of the ‘I think’. But as a consequence the “I” was again forced back to an *isolated* subject, accompanying representations in a way which is ontologically quite indefinite.*In saying “I,” Dasein expresses itself as Being-in-the-world*. But does saying “I” in the everyday manner have *itself* in view *as* being-in-the-world [*in-der-Welt-seiend*]? Here we must make a distinction. When saying “I,” Dasein surely has in view the entity which, in every case, it is itself. The everyday interpretation of the Self, however, has a tendency to understand itself in terms of the ‘world’ with which it is concerned. When Dasein has itself in view ontically, it *fails to see* itself in relation to the kind of Being of that entity which it is itself. And this holds especially for the basic state of Dasein, Being-in-the-world."―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 367-370
— Martin Heidegger
What is the motive for this ‘fugitive’ way of saying “I”? It is motivated by Dasein’s falling; for as falling, it *flees* in the face of itself into the “they.” When the “I” talks in the ‘natural’ manner, this is performed by the they-self. What expresses itself in the ‘I’ is that Self which, proximally and for the most part, I am *not* authentically. When one is absorbed in the everyday multiplicity and the rapid succession [*Sich-jagen] of that with which one is concerned, the Self of the self-forgetful “I am concerned” shows itself as something simple which is constantly selfsame but indefinite and empty. Yet one *is* that with which one concerns oneself. In the ‘natural’ ontical way in which the “I” talks, the phenomenal content of the Dasein which one has in view in the "I" gets overlooked; but this gives *no justification for our joining in this overlooking of it*, or for forcing upon the problematic of the Self an inappropriate ‘categorial’ horizon when we Interpret the “I” ontologically.Of course by thus refusing to follow the everyday way in which the “I” talks, our ontological Interpretation of the ‘I’ has by no means *solved* the problem; but it has indeed *prescribed the direction* for any further inquiries. In the “I,” we have in view that entity which one is in ‘being-in-the-world’.Being-already-in-a-world, however, as Being-alongside-the-ready-to-hand-within-the-world, means equiprimordially that one is ahead of oneself. With the ‘I’, what we have in view is that entity for which the *issue* is the Being of the entity that it is. With the ‘I’, care expresses itself, though proximally and for the most part in the ‘fugitive’ way in which the “I” talks when it concerns itself with something. The they-self keeps on saying “I” most loudly and most frequently because at bottom it *is not authentically* itself, and evades its authentic potentiality-for-Being. If the ontological constitution of the Self is not to be traced back either to an “I”-substance or to a ‘subject’, but if, on the contrary, the everyday fugitive way in which we keep on saying “I” must be understood in terms of our *authentic* potentiality-for-Being, then the proposition that the Self is the basis of care and constantly present-at-hand, is one that still does not follow. Selfhood is to be discerned existentially only in one’s authentic potentiality-for-Being-one’s-Self—that is to say, in the authenticity of Dasein’s Being *as care*. In terms of care the *constancy of the Self*, as the supposed persistence of the *subjectum*, gets clarified. But the phenomenon of this authentic potentiality-for-Being also opens our eyes for the *constancy of the Self*, in the double sense of steadiness and steadfastness, is the *authentic* counter-possibility to the non-Self-constancy which is characteristic of irresolute falling. Existentially, “*Self-constancy*” signifies nothing other than anticipatory resoluteness. The ontological structure of such resoluteness reveals the existentiality of the Self’s Selfhood."―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 368-369
— Martin Heidegger
Dasein *is authentically itself* in the primordial individualization of the reticent resoluteness which exacts anxiety of itself. *As something that keeps *silent*, authentic *Being*-one’s-Self is just the sort of thing that does not keep on saying ‘I’; but in its reticence it ‘*is*’ that thrown entity as which it can authentically be. The Self which the reticence of resolute existence unveils is the primordial phenomenal basis for the question as to the Being of the ‘I’. Only if we are oriented phenomenally by the meaning of the Being of the authentic potentiality-for-Being-one’s-Self are we put in a position to discuss what ontological justification there is for treating substantiality, simplicity, and personality as characteristics of Selfhood. In the prevalent way of saying “I,” it is constantly suggested that what we have in advance is a Self-Thing, persistently present-at-hand; the ontological question of the Being of the Self must turn away from any such suggestion.*Care does not need to be founded in a Self. But existentiality, as constitutive for care, provides the ontological constitution of Dasein’s Self-constancy, to which there belongs, in accordance with the full structural content of care, its Being-fallen factically into non-Self-constancy*. When fully conceived, the care-structure includes the phenomenon of Selfhood. This phenomenon is clarified by Interpreting the meaning of care; and it is as care that Dasein’s totality of Being has been defined.”―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 369-370
— Martin Heidegger
Man is encased, as though in a shell, in the particular ranking of the simplest values and value-qualities which represent the objective side of his *ordo amoris*, values which have not yet been shaped into things and goods. He carries this shell along with him wherever he goes and cannot escape from it no matter how quickly he runs. He perceives the world and himself through the windows of this shell, and perceives no more of the world, of himself, or of anything else besides what these windows show him, in accordance with their position, size, and color. The structure and total content of each man's environment, which is ultimately organized according to its value structure, does not wander or change, even though he himself wanders further and further in space. It is simply filled out anew with certain individual things. However, even this fulfillment must obey the law of formation prescribed by the value structure of the milieu. The goods along the route of a man's life, the practical things, the resistances to willing and acting against which he sets his will, are from the very first always inspected and "sighted," as it were, by the particular selective mechanism of his *ordo amoris*. Wherever he arrives, it is not the same men and the same things, but the same types of men and things (and this are in every case *types* of values), that attract or repulse him in accordance with certain constant rules of preference and rejection. What he actually notices, what he observes or leaves unnoticed and unobserved, is determined by this attraction and this repulsion; these already determine the material of *possible* noticing and observing. Moreover, the attraction and repulsion are felt to come from things, not from the self, in contrast to the case of so-called active attention, and are themselves governed and circumscribed by potentially effective attitudes of interest and love, experienced as readiness for being affected." —from_Ordo Amoris_
— Max Scheler
When you are truly happy you will realise that there is nothing to prove to people.
— De philosopher DJ Kyos
When the Illuminati thought of their name, they were hiding in a darkened room with one candle.They are still hiding in that room with the same candle.
— Anthony T.Hincks
We want your skull! Make no bones about it!
— Anthony T.Hincks
I'm collecting for God. Can you spare a smile?
— Anthony T.Hincks
Tickles are what power my giggle machine.
— Anthony T.Hincks
People are fighting so hard for attention and recognition, rather than fighting for their goals and dreams. They get attention they ask for, but their dreams are not known nor lived.
— De philosopher DJ Kyos
I sometimes think," said Jason, " that the soul may be a state of mind.
— Clifford D. Simak
The questions philosophers ask are not so much meaningless as irrelevant.
— Marty Rubin
Philosophy is like being in a dark room and looking for a black cat.Metaphysics is like being in a dark room and looking for a black cat that isn't there.Theology is like being in a dark room and looking for a black cat that isn't there, and shouting "I found it!"Science is like being in a dark room looking for a black cat while using a flashlight.
— Anonymous
If we are to climb that mountain, we had better find that molehill.
— Anthony T.Hincks
The depth of my feelings is proportional to the depth of the color.
— Anthony T.Hincks
It's when we're inches apart and not speaking or touching each other that I feel that we are miles apart.
— Anthony T.Hincks
The language of God is color because, it's the only thing that everyone understands. And even if you're blind to the world you can still hear the color in everything.If you don't believe me, close your eyes and listen to the wind and feel it on your skin; listen to the birds as they call one another and feel the sunlight on your face.That's love and that's what color is and that is the language of God.
— Anthony T.Hincks
No one can put words into my mouth, but they can put thoughts into my head.
— Anthony T.Hincks
We can't go back to who we once were. We can only go on and become the person we were meant to be.
— Anthony T.Hincks
Simplicity is one complication that I can live without.
— Anthony T.Hincks
Love is spelt C-O-L-O-R.AndColor is spelt L-O-V-E.
— Anthony T.Hincks
A smart person speaks out the truth. A wise person doesn't care about speaking it out, as much as he or she cares about utilizing that truth in the society, in a way that brings most progress, in a way that brings most human development. And that's the purpose atheism should have.
— Abhijit Naskar
A revived spirit, a renewed soul.
— Lailah Gifty Akita
God is our great Master.
— Lailah Gifty Akita
Love has many positionings. Cordelia makes good progress. She is sitting on my lap, her arm twines, soft and warm, round my neck; she leans upon my breast, light, without gravity; the soft contours scarcely touch me; like a flower her lovely figure twines about me, freely as a ribbon. Her eyes are hidden beneath her lashes, her bosom is dazzling white like snow, so smooth that my eye cannot rest, it would glance off if her bosom were not moving. What does this movement mean? Is it love? Perhaps. It is a presentiment of it, its dream. It still lacks energy. Her embrace is comprehensive, as the cloud enfolding the transfigured one, detached as a breeze, soft as the fondling of a flower; she kisses me unspecifically, as the sky kisses the sea, gently and quietly, as the dew kisses a flower, solemnly as the sea kisses the image of the moon.I would call her passion at this moment a naive passion. When the change has been made and I begin to draw back in earnest, she will call on everything she has to captivate me. She has no other means for this purpose than the erotic itself, except that this will now appear on a quite different scale. It then becomes a weapon in her hand which she wields against me. I then have the reflected passion. She fights for her own sake because she knows I possess the erotic; she fights for her own sake so as to overcome me. She herself is in need of a higher form of the erotic. What I taught her to suspect by arousing her, my coldness now teaches her to understand but in such a way that she thinks it is she herself who discovers it. So she wants to take me by surprise; she wants to believe that she has outstripped me in audacity, and that makes me her prisoner. Her passion then becomes specific, energetic, conclusive, dialectical; her kiss total, her embrace without hesitation.—In me she seeks her freedom and finds it the better the more firmly I encompass her. The engagement bursts. When that has happened she needs a little rest, so that nothing unseemly will emerge from this wild tumult. Her passion then composes itself once more and she is mine.”—from_Either/Or: A Fragment of Life_, (as written by his pseudonym Johannes the Seducer)
— Søren Kierkegaard
A good cricketer never loses his nerve.He just bats on!
— Anthony T.Hincks
Speak out off turn and you will surely be put back in line.
— Anthony T.Hincks
The oceans and seas are forces which, if you forget, they will gladly remind you.
— Anthony T.Hincks
Did he smile his work to see? Did he who made the Lamb make thee?
— William Blake, Songs of Innocence and of Experience
Nothing' isn't better or worse than anything. Nothing is just... nothing." Arya Stark
— George R.R. Martin
Myslím, že na místa, kde se odvíjely rozhodující události našich životů, stojí za to občas zavítat, abychom zjistili: nemáme sami se sebou nic společného.
— Imre Kertész, Yo, Otro. Crónica del Cambio
We can believe things that are true, and we can believe things that are not true. Which is more important---what is true, or what we believe?
— Elana Arnold
I wish that I was 'tech savvy', but unfortunately for me and my family, I'm 'tech illiterate'.
— Anthony T.Hincks
Hi! I'm Tech Savvy!
— Anthony T.Hincks
Preach in hatred and you will only find love.
— Anthony T.Hincks
A dwarf will always tell tall stories.
— Anthony T.Hincks
A stranger may find beauty in you yet.
— Anthony T.Hincks
To ParentsTeach your child what they should know if not, their friends will teach them with wrong information.They will suffer the consequences of not knowing which results to hard life, suffering and being bad people with no morlas in life.
— De philosopher DJ Kyos
One of the problems with teaching is that there's a temptation to evaluate what we do in the classroom based on how clever it aligns with a larger philosophy , or even how gratifying it is to use not necessarily how effective it is...
— Doug Lemov, Teach Like a Champion: 49 Techniques that Put Students on the Path to College
There is no such thing a boring content. In the hands of a great teacher...even if as teachers we doubt that we can make it so...this doubt puts us at risk of undercutting it: watering it down or apologizing for teaching it.
— Doug Lemov
A realidade sempre é mais interessante.
— Leandro Guimarães Faria Corcete DUTRA
What am I? The modest narrator who accompanies your triumphs; the dancer who supports you when you rise in your lovely grace; the branch upon which you rest a moment when you are tired of flying; the bass that interposes itself below the soprano’s fervour to let it climb even higher—what am I? I am the earthly gravity that keeps you on the ground. What am I, then? Body, mass, earth, dust and ashes.—You, my Cordelia, you are soul and spirit.”—Johannes the Seducer, from_Either/Or_
— Søren Kierkegaard
My love consumes me. Only my voice is left, a voice which has fallen in love with you whispers to you everywhere that I love you. Oh! Does it weary you to hear this voice? Everywhere it enfolds you; like an inexhaustible, shifting surround, I place my transparently reflected soul about your pure, deep being.”—Johannes the Seducer, from_Either/Or_
— Søren Kierkegaard
They said that Superman was faster than a speeding train. If that's the case, how fast were his sperm and would Lois survive?It makes you think, doesn't it?
— Anthony T. Hincks
I am poor—you are my riches; dark—you are my light; I own nothing, need nothing. And how could I own anything? After all, it is a contradiction that he can own something who does not own himself. I am happy as a child who is neither able to own anything nor allowed to. I own nothing, for I belong only to you; I am not, I have ceased to be, in order to be yours.”—Johannes the Seducer, from_Either/Or_
— Søren Kierkegaard
Mine’: what does this word mean? Not what belongs to me, but what I belong to, what contains my whole being, which is mine only so far as I belong to it. My God is not the God that belongs to me, but the God to whom I belong; and so, too, when I say my native land, my home, my calling, my longing, my hope. If there had been no immortality before, this thought that I am yours would be a breach of the normal course of nature.”—Johannes the Seducer, from_Either/Or_
— Søren Kierkegaard
Don't be surprised when Death comes knocking. Be surprised when he goes away empty handed.
— Anthony T.Hincks
I am in your thoughts.You are in my dreams.
— Anthony T.Hincks
When you share my heart. You share my love.
— Anthony T.Hincks
As complicated as life is, Its also very simple,Once we can find a balance, the world becomes ours,Till then, the hard work is to make things that are sooo complicated look sooo simple
— Eniitan Akinola
Sound and light are two different things,But it's more than just that, isn't it?
— Eniitan Akinola
It's the sound of the sea that makes you believe in mermaids.
— Anthony T.Hincks
In God's garden even the weeds are beautiful.
— Anthony T.Hincks
In God's garden even the weeds are beautiful.In my garden, I've only got weeds. I think they're a nuisance.
— Anthony T.Hincks
They always say that the daughter will grow up to look like their mother. So, I asked my girlfriend if I could see her mother naked.Needless to say.It was a very short relationship.
— Anthony T.Hincks
A teddy bear will give you love.A grizzly bear will give you a mauling.Some bears aren't just the same.
— Anthony T.Hincks
What am I? The modest narrator who accompanies your triumphs; the dancer who supports you when you rise in your lovely grace; the branch upon which you rest a moment when you are tired of flying; the bass that interposes itself below the soprano’s fervour to let it climb even higher—what am I? I am the earthly gravity that keeps you on the ground. What am I, then? Body, mass, earth, dust and ashes.—You, my […], you are soul and spirit.”—Johannes the Seducer, from_Either/Or_
— Søren Kierkegaard
F.O.I. protects the guilty, but not the innocent!
— Anthony T. Hincks
When they have something to hide, they put it in the F.O.I. cabinet.
— Anthony T. Hincks
It's when you take somebody's innocence that you also take their life.
— Anthony T.Hincks
Everybody is guilty. It's only the innocent that aren't.
— Anthony T.Hincks
Life is a dancing dream.
— Lailah Gifty Akita
When the spirit is happy, the soul is full of smiles.
— Lailah Gifty Akita
Love is everything. So, for one who loves, everything has ceased to have meaning in itself and only means something through the interpretation love gives it. Thus if another betrothed became convinced there was some other girl he cared for, he would presumably stand there like a criminal and his fiancée be outraged. You, however, I know would see a tribute in such a confession; for me to be able to love another you know is an impossibility; it is my love for you casting its reflections over the whole of life. So when I care about someone else, it is not to convince myself that I do not love her but only you—that would be presumptuous; but since my whole soul is filled with you, life takes on another meaning for me: it becomes a myth about you."—Johannes the Seducer, from_Either/Or_
— Søren Kierkegaard