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1 " The Church does not dispense the sacrament of baptism in order to acquire for herself an increase in membership but in order to consecrate a human being to God and to communicate to that person the divine gift of birth from God. "
― Hans Urs von Balthasar , Unless You Become Like This Child
2 " The average human being is actually quite bad at predicting what he or she should do in order to be happier, and this inability to predict keeps people from, well, being happier. In fact, psychologist Daniel Gilbert has made a career out of demonstrating that human beings are downright awful at predicting their own likes and dislikes. For example, most research subjects strongly believe that another $30,000 a year in income would make them much happier. And they feel equally strongly that adding a 30-minute walk to their daily routine would be of trivial import. And yet Dr. Gilbert’s research suggests that the added income is far less likely to produce an increase in happiness than the addition of a regular walk. "
3 " Look around. The hantavirus is waiting for you. Ebola and the tropical rainforest is cooking up all kinds of brews to make sure that the population is kept in control. All these things are necessary. Why is there an increase in sexual deviance right now? Because it goes against procreative sex. Mother Nature does not want more children. This is not a time of birth. It is not a time to give birth, it's a time to die. The Bible says all things under heaven and that includes death as well as life. You out there, you comfortable ones, you point the finger. You say the junkie is the problem, you say the sexual deviant, serial killer, racist, and the man who hates his fellow man is the problem. But they ain't the problem. You're the problem. The sexual deviant, the murderer, the serial killer, the taker of human life is the cure, you're the problem. "
4 " The total amount of suffering per year in the natural world is beyond all decent contemplation. During the minute that it takes me to compose this sentence, thousands of animals are being eaten alive, many others are running for their lives, whimpering with fear, others are slowly being devoured from within by rasping parasites, thousands of all kinds are dying of starvation, thirst, and disease. It must be so. If there ever is a time of plenty, this very fact will automatically lead to an increase in the population until the natural state of starvation and misery is restored. In a universe of electrons and selfish genes, blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won't find any rhyme or reason in it, nor any justice. The universe that we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil, no good, nothing but pitiless indifference. "
― Richard Dawkins , River Out of Eden: A Darwinian View of Life
5 " When an artist is asked to speak about form, you expect something different than when a critic talks about it. Because you think that somewhere between sentences and words, the secret will slip out. I am trying to give you that secret; it isn't a secret at all, but it is building solidly, not using secrets. I had been trying to extend into metaphysical extension; that film is changing, metamorphic; that is, infinite; the idea that the movement of life is totally important rather than a single life. My films were built on an incline, an increase in intensity. I hoped to make a form which was infinite, the changingness of things. I thought I would want to find a total form which conveyed that sense, particularly in reference to an Oriental subject. My impression was: one is walking down a corridor of a hotel. One hears a sound, opens a door and a man is playing; one listens for three minutes and closes the door. The music went on before you opened the door and it continues after you close the door. There was neither beginning nor end. Western music increases in intensity to a climax and then resolves itself. Oriental music is infinite; it goes on and on. The Chinese theater goes on for hours and hours with time for lunch moving scenery, etc. "
6 " That policy which aims at raising the objective exchange-value of money is called, after the most important means at its disposal, restrictionism or deflationism. This nomenclature does not really embrace all the policies that aim at an increase in the value of money. The aim of restrictionism may also be attained by not increasing the quantity of money when the demand for it increases, or by not increasing it enough. This method has quite often been adopted as a way of increasing the value of money in face of the problems of a depreciated credit-money standard. "
― Ludwig von Mises , The Theory of Money and Credit
7 " The oldest and most popular instrument of etatistic monetary policy is the official fixing of maximum prices. High prices, thinks the etatist, are not a consequence of an increase in the quantity of money, but a consequence of reprehensible activity on the part of 'bulls' and 'profiteers'; it will suffice to suppress their machinations in order to ensure the cessation of the rise of prices. Thus it is made a punishable offence to demand, or even to pay, 'excessive' prices. "
8 " Let us merely discuss the question, what consequences would necessarily follow if, ceteris paribus, with an increasing quantity of money, prices were restricted to the old level by official compulsion? An increase in the quantity of money leads to the appearance in the market of new desire to purchase, which had previously not existed; 'new purchasing power', it is usual to say, has been created. If the new would-be purchasers compete with those that are already in the market, then, so long as it is not permissible to raise prices, only part of the total purchasing power can be exercised. "
9 " Let us now leave the example of the isolated State and turn our attention to the international movements that arise from a fall in the value of money due to an increase in its amount. Here, again, the process is the same. There is no increase in the available stock of goods; only its distribution is altered. The country in which the new mines are situated and the countries that deal directly with it have their position bettered by the fact that they are still able to buy commodities from other countries at the old lower prices at a time when depreciation at home has already occurred. Those countries that are the last to be reached by the new stream of money are those which must ultimately bear the cost of the increased welfare of the other countries. "
10 " As a rule, however, an increase in the value of money spreads only gradually. The first of those who have to content themselves with lower prices than before for the commodities they sell, while they still have to pay the old higher prices for the commodities they buy, are those who are injured by the increase in the value of money. Those, however, who are the last to have to reduce the prices of the commodities they sell, and have meanwhile been able to take advantage of the fall in the prices of other things, are those who profit by the change. "
11 " Naive inflationism demands an increase in the quantity of money without suspecting that this will diminish the purchasing power of the money. "
12 " Other inflationists realize very well that an increase in the quantity of money reduces the purchasing power of the monetary unit. But they endeavour to secure inflation none-the-less, because of its effect on the value of money; they want depreciation, because they want to favour debtors at the expense of creditors and because they want to encourage exportation and make importation difficult. "
13 " And so the mind or spirit is the great opportunist, itself impossible to pin down, take hold of, anywhere; one is tempted to believe that of all its influence nothing is left but decay. Every advance is a gain in particular and a separation in general; it is an increase in power leading only to a progressive increase in impotence, but there is no way to quit. "
― Robert Musil , The Man Without Qualities: Volume I
14 " I am drawn to a fourth alternative, natural teleology, or teleological bias, as an account of the existence of the biological possibilities on which natural selection can operate. I believe that teleology is a naturalistic alternative that is distinct from all three of the other candidate explanations: chance, creationism, and directionless physical law. To avoid the mistake that White finds in the hypothesis of nonintentional bias, teleology would have to be restrictive in what it makes likely, but without depending on intentions or motives. This would probably have to involve some conception of an increase in value through the expanded possibilities provided by the higher forms of organization toward which nature tends: not just any outcome could qualify as a telos. That would make value an explanatory end, but not one that is realized through the purposes or intentions of an agent. Teleology means that in addition to physical law of the familiar kind, there are other laws of nature that are " biased toward the marvelous" . "
15 " About 10 to 20 percent of both men and women report an increase in their sexual interest when they're anxious or depressed. But a guy who wants sex more when he's anxious or depressed probably has less sensitive brakes. In contrast, a woman who wants sex more when she's anxious or depressed is likely to have a more sensitive accelerator. "
― Emily Nagoski , Come as You Are: The Surprising New Science that Will Transform Your Sex Life
16 " As mandatory reporting laws and community awareness drove an increase its child protection investigations throughout the 1980s, some children began to disclose premeditated, sadistic and organised abuse by their parents, relatives and other caregivers such as priests and teachers (Hechler 1988). Adults in psychotherapy described similar experiences. The dichotomies that had previously associated organised abuse with the dangerous, external ‘Other’ had been breached, and the incendiary debate that followed is an illustration of the depth of the collective desire to see them restored. Campbell (1988) noted the paradox that, whilst journalists and politicians often demand that the authorities respond more decisively in response to a ‘crisis’ of sexual abuse, the action that is taken is then subsequently construed as a ‘crisis’. There has been a particularly pronounced tendency of the public reception to allegations of organised abuse. The removal of children from their parents due to disclosures of organised abuse, the provision of mental health care to survivors of organised abuse, police investigations of allegations of organised abuse and the prosecution of alleged perpetrators of organised abuse have all generated their own controversies. These were disagreements that were cloaked in the vocabulary of science and objectivity but nonetheless were played out in sensationalised fashion on primetime television, glossy news magazines and populist books, drawing textual analysis. The role of therapy and social work in the construction of testimony of abuse and trauma. in particular, has come under sustained postmodern attack. Frosh (2002) has suggested that therapeutic spaces provide children and adults with the rare opportunity to articulate experiences that are otherwise excluded from the dominant symbolic order. However, since the 1990s, post-modern and post-structural theory has often been deployed in ways that attempt to ‘manage’ from; afar the perturbing disclosures of abuse and trauma that arise in therapeutic spaces (Frosh 2002). Nowhere is this clearer than in relation to organised abuse, where the testimony of girls and women has been deconstructed as symptoms of cultural hysteria (Showalter 1997) and the colonisation of women’s minds by therapeutic discourse (Hacking 1995). However, behind words and discourse, ‘a real world and real lives do exist, howsoever we interpret, construct and recycle accounts of these by a variety of symbolic means’ (Stanley 1993: 214). Summit (1994: 5) once described organised abuse as a ‘subject of smoke and mirrors’, observing the ways in which it has persistently defied conceptualisation or explanation. "
― , Organised Sexual Abuse
17 " ...read 1984 when it came out in 1949, and found its account of the ‘memory hole’ peculiarly evocative and frightening, for it accorded with my own doubts about my memory. I think that reading this led to an increase in my own journal keeping, and photographing, and an increased need to look at testimonies of the past "
― Oliver Sacks , Uncle Tungsten
18 " When you tend to another's dying embers, you find both warmth and an increase in the glow of your own fire. "
― Richelle E. Goodrich , Smile Anyway: Quotes, Verse, and Grumblings for Every Day of the Year
19 " After a long analysis of Robson’s suicide, we concluded that it could only be considered philosophical in an arithmetical sense of the term: he, being about to cause an increase of one in the human population, had decided it was his ethical duty to keep the planet’s numbers constant. "
― Julian Barnes , The Sense of an Ending
20 " One of the best things about gratitude is that it serves both you and the one to whom you are giving thanks. When you share your feelings of being blessed and grateful, not only do you vibrate at higher level, but your expression contributes to an increase in the energy of those around you, and especially serves the individual to whom you have expressed your thanks. The result is that you raise the level of universal well-being by choosing to focus with gratitude on your blessings. "
― Susan Barbara Apollon , An Inside Job: A Psychologist Shares Healing Wisdom for Your Cancer Journey