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1 " I think it's much more interesting to live not knowing than to have answers which might be wrong. I have approximate answers and possible beliefs and different degrees of uncertainty about different things, but I am not absolutely sure of anything and there are many things I don't know anything about, such as whether it means anything to ask why we're here. I don't have to know an answer. I don't feel frightened not knowing things, by being lost in a mysterious universe without any purpose, which is the way it really is as far as I can tell. "
― Richard P. Feynman
2 " The other night we talked about literature's elimination of the unessential, so that we are given a concentrated " dose" of life. I said, almost indignantly, " That's the danger of it, it prepares you to live, but at the same time, it exposes you to disappointments because it gives a heightened concept of living, it leaves out the dull or stagnant moments. You, in your books, also have a heightened rhythm, and a sequence of events so packed with excitement that I expected all your life to be delirious, intoxicated." Literature is an exaggeration, a dramatization, and those who are nourished on it (as I was) are in great danger of trying to approximate an impossible rhythm. Trying to live up to Dostoevskian scenes every day. And between writers there is a straining after extravagance. We incite each other to jazz-up our rhythm. "
3 " Isn’t it complicated to be human, though?” she said. “Animals seem to give up their lives so naturally…And after all, I grew up, I married John, I had Debby. So knowing, being able to understand and forecast and even predict an approximate date, shouldn’t make any difference. I guess consciousness makes individuals of us, and as individuals we lose the old acceptance…” “The one thing,” Marian said in a voice that went suddenly small and tight, “the thing I can hardly bear sometimes is that I won’t ever see her grow up. She’ll have to do it without whatever I could have given her.” “Time, too, time and everything that one could do in it, and the chance of wasting or losing or never even realizing it. It’s so important to us because we see it so close. We’re individuals, we’re full of ourselves, and so we’re bad historians. We get crazy and anxious because all of sudden there’s so little time left to be loving and generous as we wish we’d always been and always intended to be…do you suppose I feel the shortness of time because I want to experience everything and feel everything that the race has ever felt? Because there’s so much to feel and I’m greedy? "
― Wallace Stegner , All the Little Live Things
4 " The Sufi must be able to alternate his thought between the relative and the Absolute, the approximate and the Real. "
― Idries Shah , A Perfumed Scorpion
5 " In order to approximate those shapes and attitudes which are considered normal and desirable, both sexes deform themselves, justifying the process by referring to the primary, genetic difference between the sexes. But of forty-eight chromosomes only one is different: on this difference we base a complete separation of male and female, pretending as it were that all forty-eight were different. "
― Germaine Greer , The Female Eunuch
6 " There’s a larger point to be made here than my own obtuseness, which is the fragility, beauty, and at the same time resilience of any communication. An inchoate impulse forms into a feeling that resembles but can never match the dreamy intensity of the original impulse. This feeling then articulates itself, but the words at best approximate a shadow of the feeling. I speak or write these words, and of course the person who receives them brings to that receiving his or her own connotations: Cinnamon, for example, may conjure different memories and may mean something different for you than for me. These words may then settle into feelings, leading finally, perhaps, to some impulse on your part. With so many layers of interpretation, it's no wonder we so often misunderstand each other. And this is between two people who speak the same language. How much more difficult understanding can be, then, when the people do not share a common cultural background, or native tongue? How much more than this may we misunderstand when we then hear a dog speak, or a tree or stone? "
― Derrick Jensen
7 " Here in Alpha City, we have a common saying: “What we call ‘sky’ is merely a figment of our narrative.” The most dreamy-eyed among us seem to adorn themselves and their aspirations in that proverb and you’ll see it everywhere: in advertisements on the sides of streetcars and auto-rickshaws, spelled out in studs and rhinestones on designer jackets, emblazoned in the intricate designs of facial tattoos—even painted on city walls by putrid vandals and inspiring street artists. There is something glorious about kneading out into the doughy firmament the depth and breadth of one’s own universe, in rendering the contours of a sky whose limits are predicated only upon the bounds of one’s own imagination. The fact of the matter is that we cannot see the natural sky at all here. It is something like a theoretical mathematical expression: like the square-root of ‘negative one’—certainly it could be said to have a purpose for existing, but to cast eyes upon it, in its natural quantity, would be something akin to casting one’s eyes upon the raw elements comprising our everyday sustenance. How many of us have even borne close witness to the minute chemical compounds that react to lend battery power to our portable electronics? The sky is indeed such a concealed fixture now. It is fair to say that we have purged our memories of its true face and so we can only approximate a canvas and project our desires upon it to our heart’s dearest fancy. The most cynical among us would ostensibly declare it an unavoidable tragedy, but perhaps even these hardened individuals could not remember the naked sky well enough to know if what they were missing was something worthwhile. Perhaps, it’s cynical of me to say so! In any case, we have our searchlights pointed upwards and crisscrossing that expanse of heavens as though to make some sensational and profane joke of ourselves to the surrounding universe. We beam already video images of beauty pageants and dancing contests with smiling mannequins who look like buffoons. And so, the face of space cloaks itself behind our light pollution—in this respect, our mirrored sidewalks and lustrous streets do little to help our cause—and that face remains hidden from us in its jeering ridicule, its mocking laughter at this inexorable farce of human existence. "
― Ashim Shanker
8 " ...I need to return briefly to a few incidents that have grown into anecdotes, to some approximate memories which time has deformed into certainty. "
― Julian Barnes , The Sense of an Ending
9 " I remember, in no particular order:—a shiny inner wrist;—steam rising from a wet sink as a hot frying pan is laughingly tossed into it;—gouts of sperm circling a plughole, before being sluiced down the full length of a tall house;—a river rushing nonsensically upstream, its wave and wash lit by half a dozen chasing torchbeams;—another river, broad and grey, the direction of its flow disguised by a stiff wind exciting the surface;—bathwater long gone cold behind a locked door.This last isn’t something I actually saw, but what you end up remembering isn’t always the same as what you have witnessed.We live in time—it holds us and moulds us—but I’ve never felt I understood it very well. And I’m not referring to theories about how it bends and doubles back, or may exist elsewhere in parallel versions. No, I mean ordinary, everyday time, which clocks and watches assure us passes regularly: tick-tock, click-clock. Is there anything more plausible than a second hand? And yet it takes only the smallest pleasure or pain to teach us time’s malleability. Some emotions speed it up, others slow it down; occasionally, it seems to go missing—until the eventual point when it really does go missing, never to return.I’m not very interested in my schooldays, and don’t feel any nostalgia for them. But school is where it all began, so I need to return briefly to a few incidents that have grown into anecdotes, to some approximate memories which time has deformed into certainty. If I can’t be sure of the actual events any more, I can at least be true to the impressions those facts left. That’s the best I can manage. "
10 " All to often, suffering exists in a realm beyond vocabulary so we navigate that realm awkwardly, fumbling for the right words, hoping we can somehow approximate an understanding of matters that should never have to be understood by anyone in any place in the world. "
― Roxane Gay , Bad Feminist
11 " That’s our cue,” Dr. Chadwick noted, managing to approximate a cheerful smile, addressing the room at large. “Everyone please stand behind the yellow line until the doors open. No food, drink, flash photography, or video cameras are permitted. Once aboard the ride, please keep your hands and arms inside the vehicle at all times until we come to a full and complete stop. Otherwise, they’re apt to end up in another universe somewhere without ya, and wouldn’t that fry your noggin? "
― Stephanie Osborn , The Case of the Displaced Detective: The Arrival (Displaced Detective, #1)
12 " Jesus Christ.” The fury on Nick’s face was enough to send me reeling and he hit the table hard enough with his hand that it made the plates and the silverware on the table bounce and clatter. “You give me the names and approximate location of those men who gave you that ultimatum and I’ll kill every goddamned one of them.”I sighed before I said quietly. “I already did. "
― Cheyenne McCray , The First Sin (Lexi Steele, #1)
13 " We learn to restrain ourselves as we get older. We keep apart when we have quarrelled, express ourselves in well-bred phrases, and in this way preserve a dignified alienation, showing much firmness on one side, and swallowing much grief on the other. We no longer approximate in our behaviour to the mere impulsiveness of the lower animals, but conduct ourselves in every respect like members of a highly civilised society. "
― George Eliot
14 " The claim of fine tuning is subjective. As I stated before, no measurement in physics is perfect. The amount of precision we demand can be increased or decreased at our whim. We could have an approximate measurement that has a huge margin of error and call it finely-tuned if we so desire. Theists, in particular, have a lot of such desire. They so badly want God to be an indispensable part of our universe's creation, so they see finely-tuned constants.They also tend to sweep under the rug the following fact: the vast majority of our universe is hostile to life, and they fail to consider that another hand in the proverbial deck might yield a better universe than ours, one teaming with life on every planet throughout the cosmos. "
― , Debunking Darwin's God: A Case Against BioLogos and Theistic Evolution
15 " The ultimate space-measurer in Dutch football is of course, Johan Cruyff. He was only seventeen when he first played at Ajax, yet even then he delivered running commentaries on the use of space to the rest of the team, telling them where to run, where not to run. Players did what the tiny, skinny teenager told them to do because he was right. Cruyff didn't talk about abstract space but about specific, detailed spatial relations on the field. Indeed, the most abiding image of him as a player is not of him scoring or running or tackling. It is of Cruyff pointing. 'No, not there, back a little... forward two metres... four metres more to the left.' He seemed like a conductor directing a symphony orchestra. It was as if Cruyff was helping his colleagues to realize an approximate rendering on the field to match the sublime vision in his mind of how the space ought to be ordered. "
16 " The water beneath the Temple was both actual and metaphorical, existing as springs and streams, as spiritual energy, and as a symbol of the receptive or lunar aspect of nature. The meaning of that principle is too wide and elusive for it to be given any one name, so in the terminology of ancient science it was given a number, 1,080. Its polar opposite, the positive, solar force in the universe, was also referred to as a number 666. These two numbers, which have an approximate golden-section relationship of 1:1.62, were at the root of the alchemical formula that expressed the supreme purpose of the Temple. Its polar opposite, the positive, solar force in the universe, was also referred to as a number 666. Not merely was it used to generate energy from fusion of atmospheric and terrestrial currents, but it also served to combine in harmony all the correspondences of those forces on every level of creation. "
― John Michell , The Dimensions of Paradise: Sacred Geometry, Ancient Science, and the Heavenly Order on Earth
17 " The prime number 137 had continuously occupied Pauli's mind. It is an approximate value for a constant appearing in the fine structure theory of atomic spectra which in its theoretical expression ties together electromagnetism, relativity and quantum theory. Pauli saw the fine structure theory of spectra as a key in understanding the deepest contemporary problems of theoretical physics. For that reason the number 137 possessed a mysterious attraction for him. "
― , Beyond the Atom: The Philosophical Thought of Wolfgang Pauli
18 " For me that's the only way of understanding a particular term that everyone here bandies about quite happily, but which clearly can't be quite that straight forward because it doesn't exist in many languages, only in Italian and Spanish, as far as I know, but then again, I don't know that many languages. Perhaps in German too, although I can't be sure: el enamoramiento--the state of falling or being in love, or perhaps infatuation. I'm referring to the noun, the concept; the adjective, the condition, are admittedly more familiar, at least in French, although not in English, but there are words that approximate that meaning ... We find a lot of people funny, people who amuse and charm us and inspire affection and even tenderness, or who please us, captivate us, and can even make us momentarily mad, we enjoy their body and their company or both those things, as is the case for me with you and as I've experienced before with other women, on other occasions, although only a few. Some become essential to us, the force of habit is very strong and ends up replacing or even supplanting almost everything else. It can supplant love, for example, but not that state of being in love, it's important to distinguish between the two things, they're easily confused, but they're not the same ... It's very rare to have a weakness, a genuine weakness for someone, and for that someone to provoke in us that feeling of weakness. "
― Javier Marías , Los enamoramientos
19 " Two writings of al-Hassār have survived. The first, entitled Kitāb al-bayān wa t-tadhkār [Book of proof and recall] is a handbook of calculation treating numeration, arithmetical operations on whole numbers and on fractions, extraction of the exact or approximate square root of a whole of fractionary number and summation of progressions of whole numbers (natural, even or odd), and of their squares and cubes. Despite its classical content in relation to the Arab mathematical tradition, this book occupies a certain important place in the history of mathematics in North Africa for three reasons: in the first place, and notwithstanding the development of research, this manual remains the most ancient work of calculation representing simultaneously the tradition of the Maghrib and that of Muslim Spain. In the second place, this book is the first wherein one has found a symbolic writing of fractions, which utilises the horizontal bar and the dust ciphers i.e. the ancestors of the digits that we use today (and which are, for certain among them, almost identical to ours) [Woepcke 1858-59: 264-75; Zoubeidi 1996]. It seems as a matter of fact that the utilisation of the fraction bar was very quickly generalised in the mathematical teaching in the Maghrib, which could explain that Fibonacci (d. after 1240) had used in his Liber Abbaci, without making any particular remark about it [Djebbar 1980 : 97-99; Vogel 1970-80]. Thirdly, this handbook is the only Maghribian work of calculation known to have circulated in the scientific foyers of south Europe, as Moses Ibn Tibbon realised, in 1271, a Hebrew translation.[Mathematics in the Medieval Maghrib: General Survey on Mathematical Activities in North Africa] "
― Ahmed Djebbar
20 " The term terrorism is widely misused. It is utilized in its generic sense as a form of shorthand by governments and the media and is applied to a variety of acts and occurrences that approximate terrorism in form but not in substance or, worse yet, that have no real resemblance to terrorism at all. Terrorism, if nothing else, is violence, or threats of violence, but it is not mindless violence, as some observers have charged. Usually, when employed in a political context, it represents a calculated series of actions designed to intimidate and sow fear through-out a target population in an effort to produce a pervasive atmosphere of insecurity, a widespread condition of anxiety. A terrorist campaign that causes a significant threshold of fear among the target population may achieve its aims. In some instances, terrorism is potentially a more effective, especially from a cost-benefit perspective, strategy that conventional or guerrilla warfare, however, the goal of terrorism is not to destroy the opposing side but instead to break its will and force it to capitulate. "
― Neil Livingstone
