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1 " The emotion of love is an affective emotion, directly reacting to goodness, rather than an aggressive one, reacting to challenge. Not only our so-called natural ability to grow and propagate exemplify natural love, but every faculty has a built-in affinity for what accords with its nature. By passion we mean some result of being acted on: either a form induced by the agent (like weight) or a movement consequent on the form (like falling to the ground). Whatever we desire acts on us in this way, first arousing an emotional attachment to itself and making itself agreeable, and then drawing us to seek it. The first change the object produces in our appetite is a feeling of its agreeableness: we call this love (weight can be thought of as a sort of natural love); then desire moves us to seek the object and pleasure comes to rest in it. Clearly then, as a change induced in us by an agent, love is a passion: the affective emotion strictly so, the will to love by stretching of the term. Love unites by making what is loved as agreeable to the lover as if it were himself or a part of himself. Though love is not itself a movement of the appetite towards an object, it is a change the appetite undergoes rendering an object agreeable. Favour is a freely chosen and willing love, open only to reasoning creatures; and charity―literally, holding dear―is a perfect form of love in which what is loved is highly prized. To love, as Aristotle says, is to want someone’s good; so its object is twofold: the good we want, loved with a love of desire, and the someone we want it for (ourselves or someone else), loved with a love of friendship. And just as what exist in the primary sense are subjects of existence, and properties exist only in a secondary sense, as modes in which subjects exist; so too what we love in the primary sense is the someone whose good we will, and only in a secondary sense do we love the good so willed. Friendship based on convenience or pleasure is friendship inasmuch as we want our friend’s good; but because this is subordinated to our own profit or pleasure such friendship is subordinated to love of desire and falls short of true friendship. "
― Thomas Aquinas , Summa Theologica
2 " ...This is the arena in which a spiritualized disobedience means most. It doesn't mean a second New Deal, another massive bureaucratic attack on our problems. It doesn't mean taking to the streets, throwing bricks through the window at the Bank of America, or driving a tractor through the local McDonald's. It means living differently. It means taking responsibility for the character of the human world. That's a real confrontation with the problem of value. In short, refusal of the present is a return to what Thoreau and Ruskin called " human fundamentals, valuable things," and it is a movement into the future. This movement into the future is also a powerful expression of that most human spiritual emotion, Hope.p.124 "
3 " I am a man, not a movement,” he said. “But if a movement is what it takes to end this war, then I will play my part. "
― Victoria Schwab , Our Dark Duet (Monsters of Verity, #2)
4 " The movement that I’m in favor of is a movement of libertarians who do not substitute whim for reason. Now some of them do, obviously, and I’m against that. I’m in favor of reason over whim. As far as I’m concerned, and I think the rest of the movement, too, we are anarcho-capitalists. In other words, we believe that capitalism is the fullest expression of anarchism, and anarchism is the fullest expression of capitalism. Not only are they compatible, but you can’t really have one without the other. True anarchism will be capitalism, and true capitalism will be anarchism. "
― Murray N. Rothbard
5 " Becoming a part of a movement doesn't help anybody think clearly. "
― Sam Harris
6 " One day, this Establishment will fall. It will not do so on its own terms or of its own accord, but because it has been removed by a movement with a credible alternative that inspires. For those of us who want a different sort of society, it is surely time to get our act together. "
― Owen Jones , The Establishment: And How They Get Away with It
7 " Church historians often ask, ‘Is the church a movement or an institution?' . . . I think it is both. . . . I believe the people of God in history live in a tension between an ideal--the universal communion of saints--and the specific--the particular people in a definite time and place. The church’s mission in time calls for institutions: special rules, special leaders, special places. But when institutions themselves obstruct the spread of the gospel rather than advancing it, then movements of renewal arise to return to the church’s basic mission in the world. "
― Bruce L. Shelley , Church History in Plain Language
8 " A critical element in nearly all effective social movements is leadership. For it is through smart, persistent, and authoritative leaders that a movement generates the appropriate concepts and language that captures the frustration, anger, or fear of the group's members and places responsibility where it is warranted. "
― , The Hank Adams Reader: An Exemplary Native Activist and the Unleashing of Indigenous Sovereignty
9 " You wanted magic, watch" . She put her hand into the struggling mass of insects and made a shrill faint piping noise in the back of her throat. There was a movement in the mass, and a large bee lander and flatter then the others crawled onto her hand. A few workers followed it stroking it and generally ministering to it." How did you do that" said Esk." Ahhh," said Granny, " wouldn't you like to know" ." Yes I would that's why I asked Granny," said Esk severely." Do you think I used magic" , Esk looked down at the queen bee, then up at the witch." No, I think you just know a lot about bees" .Granny grinned, " Exactly correct, that's one form of magic of course" ." What just knowing things" ." Knowing things that other people don't know," said Granny "
10 " Unjust social orders do no fall merely by appeals to the consciences of the oppressor, though such appeals may be an important element; history teaches us that they fall because a large enough number of people organize a movement powerful enough to push them down. Rarely do such revolutions emerge in a neat and morally pristine process. "
― Timothy B. Tyson , Blood Done Sign My Name: A True Story
11 " Veganism is about nonviolence. It is about not engaging in harm to other sentient beings; to oneself; and to the environment upon which all beings depend for life. In my view, the animal rights movement is, at its core, a movement about ending violence to all sentient beings. It is a movement that seeks fundamental justice for all. It is an emerging peace movement that does not stop at the arbitrary line that separates humans from nonhumans. "
― Gary L. Francione
12 " Nigromanta took him to her room, which was lighted with false candlesticks, to her folding cot with the bedding stained from bad loves, and to her body of a wild dog, hardened and without a soul, which prepared itsself to dismiss him as if he were a frightened child, and suddenly it found a man whose tremendous power demanded a movement of seismic readjustment from her insides. "
― Gabriel García Márquez
13 " Simply put, feminism is a movement to end sexism, sexist exploitation, and oppression. This was a definition of feminism I offered in Feminist Theory: From Margin to Center more than 10 years ago. It was my hope at the time that it would become a common definition everyone would use. I liked this definition because it did not imply that men were the enemy. By naming sexism as the problem it went directly to the heart of the matter. Practically, it is a definition which implies that all sexist thinking and action is the problem, whether those who perpetuate it are female or male, child or adult. It is also broad enough to include an understanding of systemic institutionalized sexism. As a definition it is open-ended. To understand feminism it implies one has to necessarily understand sexism. "
― , Feminism Is for Everybody: Passionate Politics
14 " Feminist politics is losing momentum because feminist movement has lost clear definitions. We have those definitions. Let's reclaim them. We can share the simple yet powerful message that feminism is a movement to end sexist oppression. "
15 " If improving conditions in the workplace for women had been a central agenda for feminist movement in conjunction with efforts to obtain better paying jobs for women and finding jobs for unemployed women of all classes, feminism would have been seen as a movement addressing the concerns of all women. "
16 " Feminism is a movement for change, not a changing of the guard. "
17 " Simply put, feminism is a movement to end sexism, sexist exploitation and oppression. I liked this definition because it does not imply that men were the enemy. "
18 " In the same way that individual women are often underestimated, a movement of women is also understimated, but the truth is that, if people realize someone is willing to talk about these deep and daily concerns, they show up. "
― Gloria Steinem , My Life on the Road
19 " How do we reconcile the imperfections of feminism with all the good it can do? In truth, feminism is flawed because it is a movement powered by people and people are inherently flawed. For wathever reason, we hold feminism to an unreasonable standard where the movement must be everything we want and must always make the best choices. When feminism falls short of our expectations, we decide the problem is with feminism rather than with the flawed people who act in the name of the movement. "
― Roxane Gay , Bad Feminist
20 " There is a difference between having your own movement and cutting yourself off politically from all other movements. This last form of feminist isolationism is attractive in its simplicity. It appears to offer an option which implies that you concentrate on your own struggle and wait for some absolute future when men and women have progressed towards equality. It is of course a profoundly liberal utopian notion. ‘Progress’ is seen as some kind of single linear advance towards a goal. There is no sense of a movement living and working in history, learning though a dialectical interaction of its own efforts in objective circumstances. It forgets that the consciousness of particular groups amongst the oppressed is only partial. While this consciousness must be realized and expressed in their own movement, if the attempt is not continually to extend and connect this partial consciousness to the experience of other oppressed groups, it cannot politicize itself in a revolutionary sense. It becomes locked within its own particularism. "