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1 " *Appendix usually means " small outgrowth from large intestine," but in this case it means " additional information accompanying main text." Or are those really the same things? Think carefully before you insult this book. "
2 " 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 "
3 " 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 "
4 " Love loves and in loving always looks beyond what it has in hand and possesses. The driving impulse [*Triebimpuls*] which arouses may tire out; love itself does not tire. This *sursum corda* which is the essence of love may take on fundamentally different forms at different elevations in the various regions of value. The sensualist is struck by the way the pleasure he gets from the objects of his enjoyment gives him less and less satisfaction while his driving impulse stays the same or itself increases as he flies more and more rapidly from one object to the next. For this water makes one thirstier, the more one drinks. Conversely, the satisfaction of one who loves spiritual objects, whether things or persons, is always holding out new promise of satisfaction, so to speak. This satisfaction by nature increases more rapidly and is more deeply fulfilling, while the driving impulse which originally directed him to these objects or persons holds constant or decreases. The satisfaction always lets the ray of the movement of love peer out a little further beyond what is presently given. In the highest case, that of love for a person, this movement develops the beloved person in the direction of ideality and perfection appropriate to him and does so, in principle, beyond all limits.However, in both the satisfaction of pleasure and the highest personal love, the same *essentially infinite process* appears and prevents both from achieving a definitive character, although for opposite reasons: in the first case, because satisfaction diminishes; in the latter, because it increases. No reproach can give such pain and act so much as a spur on the person to progress in the direction of an aimed-at perfection as the beloved's consciousness of not satisfying, or only partially satisfying, the ideal image of love which the lover brings before her―an image he took from her in the first place. Immediately a powerful jolt is felt in the core of the soul; the soul desires to grow to fit this image. " So let me seem, until I become so." Although in sensual pleasure it is the *increased variety* of the objects that expresses this essential infinity of the process, here it is the *increased depth of absorption* in the growing fullness of one object. In the sensual case, the infinity makes itself felt as a self-propagating unrest, restlessness, haste, and torment: in other words, a mode of striving in which every time something repels us this something becomes the source of a new attraction we are powerless to resist. In personal love, the felicitous advance from value to value in the object is accompanied by a growing sense of repose and fulfillment, and issues in that positive form of striving in which each new attraction of a suspected value results in the continual abandonment of one already given. New hope and presentiment are always accompanying it. Thus, there is a positively valued and a negatively valued *unlimitedness of love*, experienced by us as a potentiality; consequently, the striving which is built upon the act of love is unlimited as well. As for striving, there is a vast difference between Schopenhauer's precipitate " willing" born of torment and the happy, God-directed " eternal striving" in Leibniz, Goethe's Faust, and J. G. Fichte." ―from_Ordo Amoris_ "
5 " She certainly did not hate him. No; hatred had vanished long ago, and she had almost as long been ashamed of ever feeling a dislike against him, that could be so called. The respect created by the conviction of his valuable qualities, though at first unwillingly admitted, had for some time ceased to be repugnant to her feelings; and it was now heightened into somewhat of a friendlier nature, by the testimony so highly in his favour, and bringing forward his disposition in so amiable a light, which yesterday had produced. But above all, above respect and esteem, there was a motive within her of good will which could not be overlooked. It was gratitude.--Gratitude not merely for having once loved her, but for loving her still well enough, to forgive all the petulance and acrimony of her manner in rejecting him, and all the unjust accusations accompanying her rejection. He who, she had been persuaded, would avoid her as his greatest enemy, seemed, on this accidental meeting, most eager to preserve the acquaintance, and without any indelicate display of regard, or any peculiarity of manner, where their two selves only were concerned, was soliciting the good opinion of her friends, and bent on making her known to his sister. Such a change in a man of so much pride, excited not only astonishment but gratitude--for to love, ardent love, it must be attributed; and as such its impression on her was of a sort to be encouraged, as by no means unpleasing, though it could not exactly be defined. "
― Jane Austen , Pride and Prejudice
6 " I tried to convince myself once, when I was a teenager, that I felt God. Alone in the sanctuary, accompanying my mom on an evening errand to the church. I stared at the ceiling and drew deep breath as quickly as I could. I told our youth minister in his ball cap that I had felt Him. That I was blessed. But in the end, it was only the wind and the rain, making noise in the darkness. "
7 " Men, discouraged by their failure to accomplish exactly what they desire, often speak of their lives as purposeless, but it is idle talk, for, in fact, no intelligent life which concerns itself vigorously and properly with the things about it can be said to be purposeless. Such a life adheres, automatically, to the law of progression, and therefore moves toward a great destiny of supreme power and accompanying joys. The only purposeless life is the one that does not use its faculties. It matters little what tasks men perform in life, if only they do them well and will all their strength. In the eternal plan they are given progressive value. In an infinite universe, one cannot possibly learn all or do all, at once. A beginning must be made somewhere and corner by corner, department by department, space by space, all will be known and conquered. In the end, all must be explored, and whether one begins in the east or the west cannot matter much. The big concern is the extent to which a man offers himself, mind and body, to his worthwhile work. Upon that will growth depend. "
― , Rational Theology
8 " I don’t dwell on the fact that I may have ridden on planes. That which I can’t remember having needed, I simply accept. It is the most preferable kind of self-insight: one that does not require any accompanying change in behavior. "
― Jarod Kintz , A Story That Talks about Talking Is Like Chatter to Chattering Teeth, and Every Set of Dentures Can Attest to the Fact That No..
9 " Of one thing, though, she was sure: " I want to travel," she confessed.Books were making her restless. She was beginning to read, faster, more, until she was inside the narrative and the narrative inside her, the pages going by so fast, her heart in her chest - she couldn't stop... And pictures of the chocolaty Amazon, of stark Patagonia in the National Geographics, a transparent butterfly snail in the sea, even of an old Japanese house slumbering in the snow... - She found they affected her so much she could often hardly read the accompanying words - the feeling they created was so exquisite, the desire so painful. "
10 " Besides this I place another equally obvious confirmation of my view that opera is based on the same principles as our Alexandrian culture. Opera is the birth of the theoretical man, the critical layman, not of the artist: one of the most surprising facts in the history of all the arts. It was the demand of throughly unmusical hearers that before everything else the words must be understood, so that according to them a rebirth of music is to be expected only when some mode of singing has been discovered in which textword lords it over counterpoint like master over servant: For the words, it is argued, are as much nobler than the accompanying harmonic system as the soul is nobler than the body. "
― Friedrich Nietzsche , The Birth of Tragedy
11 " His reading aloud was constantly improving, and histories were more like radio plays. Perdu suspected that these small children, listening with eyes wide and in rapt concentration, would one day grow up to need reading, with an accompanying sense of wonder and the feeling of having a film running inside your head, as much as they needed air to breathe. "
― Nina George , The Little Paris Bookshop
12 " In our day everyone wants to appear intelligent, one would prefer to be accused of crime than of naiveté if the accompanying risks could be avoided. But since intelligence cannot be drawn from the void, subterfuge are resorted to, one of the most prevalent being the mania for " demystification" , which allows an air of intelligence to be conveyed at small cost, for all one need do is assert that the normal response to a particular phenomenon is " prejudiced" and that it is high time it was cleared of the " legends" surrounding it; if the ocean could be made out to be a pond or the Himalayas a hill, it would be done. Certain writers find it impossible to be content with taking note of the fact that a particular thing or person has a particular character or destiny, as everyone had done before them; they must always begin by remarking that " it has too often been said" , and go on to declare that the reality is something quite different and has at last been discovered, and that up till now all the world has been " living a lie" . This strategy is applied above all to things that are evident and universally known, it would doubtless be too naive to acknowledge in so many words that a lion is a carnivore and that he is not quite safe to meet. "
13 " One redeeming feature of human beings is that we must work to sustain our survival. Working attaches people to reality; it creates a survival identity, and provides structure to our life. Work provides a person with a temporary purpose and an accompanying sense of security that there is a fitting place in this world for a person of their temperament and talent. "
14 " Has no one ever told you that it is the height of impropriety to kiss any gentleman, unless you have the intention of accompanying him immediately to the altar? "
― Georgette Heyer , Black Sheep
15 " There is much more to playing the clavier than playing written music. Do you realize with accompanying there is often nothing written out but the bass line--the left hand? There might be a few notations as to a suggested harmony, but it is up to me to fill in the music, at the proper volume, style, and harmony for the soloist--often instantly. I've heard it said that Bach questioned wether the soloist or the accompanist deserves the greatest glory. "
― Nancy Moser , Mozart's Sister (Ladies of History, #1)
16 " On my seventh birthday, my father swore, for the first of many times, that I would die facedown in a cesspool. On that same occasion, my mother, with all the accompanying mystery and elevated language appropriate for a prominent diviner, turned her cards, screamed delicately, and proclaimed that my doom was written in water and blood and ice. As for me, from about that time and for twenty years since, I had spat on my middle finger and slapped the rump of every aingerou I noticed, murmuring the sincerest, devoutest prayer that I might prove my parents' predictions wrong. Not so much that I feared the doom itself - doom is just the hind end of living, after all - but to see the two who birthed me confounded. "
― Carol Berg , Flesh and Spirit (Lighthouse, #1)
17 " The very fact that these doctors continuing to be doctors--highly successful ones--despite their errors and their accompanying assaults on their self-definion would itself be a potent lesson to the students and interns. It is possible to hold one's head up after an error, to admit that errors are part and parcel of human existence, even in medicine. It is possible to see the error as an aspect of oneself, not the defining characteristic of oneself. "
― Danielle Ofri , What Doctors Feel: How Emotions Affect the Practice of Medicine
18 " Never. I promise you this: they will stay together. They will be safe. My children will be accompanying them to the same home. "
― Brad McKinniss , Beast Machine
19 " In the studies I have directed, and in my international experience speaking with women in prostitution, the majority of women in prostitution come from marginalized groups with a history of sexual abuse, drug and alcohol dependencies, poverty or financial disadvantage, lack of education, and histories of other vulnerabilities. These factors characterize women in both off and on-street locations. A large number of women in prostitution are pimped or drawn into the sex industry at an early age. These are women whose lives will not change for the better if prostitution is decriminalized. Many have entrenched problems that are best addressed not by keeping women indoors but in establishing programs where women can be provided with an exit strategy and the services that they need to regain their lost lives. There is little evidence that decriminalization or legalization of prostitution improves conditions for women in prostitution, on or off the street. It certainly makes things better for the sex industry, which is provided with legal standing, and the government that enjoys increased revenues from accompanying regulation. "
― Janice G. Raymond
20 " Thus the activity of preservation should be distinguished from the nostalgia accompanying fantasies of a lost home from which the subject is separated and to which he seeks to return. Preservation entails remembrance, which is quite different from nostalgia. "
― , On Female Body Experience: Throwing Like a Girl and Other Essays