Home > Topic > counterpart
1 " On the other hand, the moral law, although it gives no such prospect, does provide a fact absolutely inexplicable from any data of the world of sense or from the whole compass of the theoretical use of reason, and this fact points to a pure intelligible world―indeed, it defines it positively and enable us to know something of it, namely a law.This law gives to the sensible world, as sensuous nature (as this concerns rational beings), the form of an intelligible world, i.e., the form of supersensuous nature, without interfering with the mechanism of the former. Nature, in the widest sense of the word, is the existence of things under laws. The sensuous nature of rational beings in general is their existence under empirically conditioned laws, and therefore it is, from the point of view of reason, heteronomy. The supersensuous nature of the same beings, on the other hand, is their existence according to laws which are independent of all empirical conditions and which therefore belong to the autonomy of pure reason. And since the laws, according to which the existence of things depends on cognition, are practical, supersensuous nature, so far as we can form a concept of it, is nothing else than nature under the autonomy of the pure practical reason. The law of this autonomy is the moral law, and it, therefore, is the fundamental law of supersensuous nature and of a pure world of the understanding, whose counterpart must exist in the world of sense without interfering with the laws of the latter. The former could be called the archetypal world (*natura archetypa*) which we know only by reason; the latter, on the other hand, could be called the ectypal world (*natura ectypa*), because it contains the possible effect of the idea of the former as the determining ground of the will." ―from_Critique of Practical Reason_. Translated, with an Introduction by Lewis White Beck, p. 44. "
2 " What happiness?Here we have a kind of what they call a multiple choice question.Like any difficult question, let's go through elimination.Happiness is not really about having a good job, but obviously it's not about getting available in the market.It's not in the new car, but it's not about relying on public transport either.She is not in the college diploma, but not is in not having the opportunity to study.It is not in being better than others in some activity, but neither is it in not being good at anything.It is not in the accumulation of capital, but it is not in dependence on the state.In fact, happiness is not even happiness.Happiness is moment. Being with the one you love. Conquer what you want. But pass. Not everything you have seems to be exactly what you wanted. Nothing is eternal. Do you see grace in the eternal?Grace, that all things tend to lose after some time. Our standard of living is transformed.We note then that the happiness that everyone asks themselves is what they call " the meaning of life," that which flows a good way of living.The good way to live that may or may not be eternal. But in the long run it is that state of mind that the glass is half full. It is the result of the counterpart of the onus of the fascinating existential singularity.The question then is not what it is, but how it is. How to achieve.It's part of something. Have recognition. Get answers. All in all. To make things part of you. To recognize what you have. To valuing each achievement. It is action and reaction. It's a verb.Understand that we come into the world in the same way we will leave it: without being able to carry anything, but to leave. In this moment, as well as the good way of living, we transform doubt.Now the question is " what has it left" ? What is your contribution to the world?We have a beginning: be guided by what you can do to make the world better than you have found. We have a beginning ... the rest ... it's up to you. "
3 " The motive that impels modern reason to know must be described as the desire to conquer and dominate. For the Greek philosophers and the Fathers of the church, knowing meant something different: it meant knowing in wonder. By knowing or perceiving one participates in the life of the other. Here knowing does not transform the counterpart into the property of the knower; the knower does not appropriate what he knows. On the contrary, he is transformed through sympathy, becoming a participant in what he perceives. "
― Jürgen Moltmann , The Trinity and the Kingdom
4 " ...the social mould civilization fits us into have no more relation to our actual shapes than the conventional shapes of the constellations have to the real star-patterns. I am called Mrs. Richard Phillotson, living a calm wedded life with my counterpart of that name. But I am not really Mrs. Richard Phillotson, but a woman tossed about, all alone, with aberrant passions, and unaccountable antipathies... "
― Thomas Hardy
5 " Like a pair of old slippers,I feel comfort andwarmth as I slip into you.No, that is too crude.Like the match to the wick,I ignite when we touch.My counterpart andlife's purpose.Yes, as though I've known you my whole life.Every scar, every failurehas become an affirmationof what should be:You.Yes, as though I've loved you my whole life. "
― Kamand Kojouri
6 " We live in a world where it is completely the norm to worry about what we put in our bodies but worry very little about what we throw in our minds. We think a hamburger is bad but a celebrity gossip magazine is completely harmless. As children you never hear “don’t put that garbage in your mind,” but for our body counterpart it is common thread. There is something very wrong with this scenario. "
― Evan Sutter , Solitude: How Doing Nothing Can Change the World
7 " Fear is one of the persistent hounds of hell that dog the footsteps of the poor, the dispossessed, the disinherited. There is nothing new or recent about fear—it is doubtless as old as the life of man on the planet. Fears are of many kinds—fear of objects, fear of people, fear of the future, fear of nature, fear of the unknown, fear of old age, fear of disease, and fear of life itself. Then there is fear which has to do with aspects of experience and detailed states of mind.Our homes, institutions, prisons, churches, are crowded with people who are hounded by day and harrowed by night because of some fear that lurks ready to spring into action as soon as one is alone, or as soon as the lights go out, or as soon as one’s social defenses are temporarily removed.The ever-present fear that besets the vast poor, the economically and socially insecure, is a fear of still a different breed. It is a climate closing in; it is like the fog in San Francisco or in London. It is nowhere in particular yet everywhere. It is a mood which one carries around with himself, distilled from the acrid conflict with which his days are surrounded. It has its roots deep in the heart of the relations between the weak and the strong, between the controllers of environment and those who are controlled by it.When the basis of such fear is analyzed, it is clear that it arises out of the sense of isolation and helplessness in the face of the varied dimensions of violence to which the underprivileged are exposed. Violence, precipitate and stark, is the sire of the fear of such people. It is spawned by the perpetual threat of violence everywhere. Of course, physical violence is the most obvious cause. But here, it is important to point out, a particular kind of physical violence or its counterpart is evidenced; it is violence that is devoid of the element of contest. It is what is feared by the rabbit that cannot ultimately escape the hounds. "
― Howard Thurman
8 " I have been thinking that the social moulds civilisation fits us into have no more relation to our actual shapes than the conventional shapes of the constellations have to the real star-patterns. I am called Mrs. Richard Phillotson, living a calm wedded life with my counterpart of that name. But I am not really Mrs. Richard Phillotson, but a woman tossed about, all alone, with aberrant passions, and unaccountable antipathies.... "
― Thomas Hardy , Jude the Obscure
9 " We have to consider that a man who has been under such enormous mental pressure for such a long time is naturally in some danger after his liberation, especially since the pressure was released quite suddenly. This danger (in the sense of psychological hygiene) is the psychological counterpart of the bends. Just as the physical health of the caisson worker would be endangered if he left his diver's chamber suddenly (where he is under enormous atmospheric pressure), so the man who has suddenly been liberated from mental pressure can suffer damage to his moral and spiritual health. "
― Viktor E. Frankl , Man's Search for Meaning
10 " When, shortly afterward, I stopped at the top of the hill and saw the town beneath me, my feeling of happiness was so ecstatic that I didn’t know how I would be able to make it home, sit there and write, eat, or sleep. But the world is constructed in such a way that it meets you halfway in moments precisely like these, your inner joy seeks an outer counterpart and finds it, it always does, even in the bleakest regions of the world, for nothing is as relative as beauty. Had the world been different, in my opinion, without mountains and oceans, plains and seas, deserts and forests, and consisted of something else, inconceivable to us, as we don’t know anything other than this, we would also have found it beautiful. A world with gloes and raies, evanbillits and conulames, for example, or ibitera, proluffs, and lopsits, whatever they might be, we would have sung their praises because that is the way we are, we extol the world and love it although it’s not necessary, the world is the world, it’s all we have. So as I walked down the steps toward the town center on this Wednesday at the end of August I had a place in my heart for everything I beheld. A slab of stone worn smooth in a flight of steps: fantastic. A swaybacked roof side by side with an austere perpendicular brick building: so beautiful. A limp hot-dog wrapper on a drain grille, which the wind lifts a couple of meters and then drops again, this time on the pavement flecked with white stepped-on chewing gum: incredible. A lean old man hobbling along in a shabby suit carrying a bag bulging with bottles in one hand: what a sight. The world extended its hand, and I took it. "
11 " I learn so much that I previously did not know about the world of the immobile that it is hard to believe it all takes place over a few hours. At random: I learn about the casual indifference of the London cabbie to the wheelchair user and that the clearance on accessible entrances is measured in millimetres less than a knuckle. I learn how intractable it is to push a grown man around for hours and how spontaneity is the privilege of the able-bodied. In solid counterpart to all this grief, I learn about the lengths nurses are prepared to go to assist a purely recreational and ambitious project by one of their patients. "
― , The Iceberg
12 " Though it is not a direct article of the christian system that this world that we inhabit is the whole of the habitable creation, yet it is so worked up therewith, from what is called the Mosaic account of the creation, the story of Eve and the apple, and the counterpart of that story, the death of the Son of God, that to believe otherwise, that is, to believe that God created a plurality of worlds, at least as numerous as what we call stars, renders the christian system of faith at once little and ridiculous; and scatters it in the mind like feathers in the air. The two beliefs can not be held together in the same mind; and he who thinks that be believes both, has thought but little of either....And, on the other hand, are we to suppose that every world in the boundless creation had an Eve, an apple, a serpent, and a redeemer? In this case, the person who is irreverently called the Son of God, and sometimes God himself, would have nothing else to do than to travel from world to world, in an endless succession of death, with scarcely a momentary interval of life. "
― Thomas Paine , The Age of Reason
13 " Not thou alone, but all humanity doth in its progress fable emulate. Whence came thy rocket-ships and submarine if not from Nautilus, from Cavorite? Your trustiest companions since the cave, we apparitions guided mankind's tread, our planet, unseen counterpart to thine, as permanent, as ven'rable, as true. On dream's foundation matter's mudyards rest. Two sketching hands, each one the other draws: the fantasies thou've fashioned fashion thee. "
― Alan Moore , The League of Extraordinary Gentlemen: Black Dossier
14 " (People) either overestimate Satan's influence and power, living with an inflated, erroneous perspective of his abilities. Or they underestimate him. They don't assign him any credit at all for the difficulties he's stirring up beneath the surface of our lives... Satan is not God. And he is not God's counterpart or peer... Satan is nothing but a copycat trying desperately to convince you he's more powerful than he actually is... So even though he's given temporary clearance to strategize and antagonize, we don't need to pray from a position of fear or weakness against him... But we can't expect to experience this power unless we're serious about joining the battle in prayer. "
― Priscilla Shirer , Fervent: A Woman's Battle Plan to Serious, Specific and Strategic Prayer
15 " There's a difference between thinking you can't be wrong and having no regrets. Wrongness is what occurs prior to empiricism, in hindsight a counterpart of revelation, and revelation is nothing to regret. "
― Criss Jami , Killosophy
16 " And be aware that people fall under one of two categories: they are either your brother and sister in faith, or they are your counterpart in humanity. "
17 " The important thing for the remembering author is not what he experienced, but the weaving of his memory, the Penelope work of recollection. Or should one call it, rather, the Penelope work of forgetting? ... And is not his work of spontaneous recollection, in which remembrance is the woof and forgetting the warp, a counterpart to Penelope's work rather than its likeness? For here the day unravels what the night has woven. When we awake each morning, we hold in our hands, usually weakly and loosely, but a few fringes of the tapestry of a lived life, as loomed for us by forgetting. However, with our purposeful activity and, even more, our purposive remembering each day unravels the web and the ornaments of forgetting. "
― Walter Benjamin , Illuminations: Essays and Reflections
18 " ...then the rushing Pequod, freighted with savages, and laden with fire, and burning a corpse, and plunging into that blackness of darkness, seemed the material counterpart of her monomaniac commander's soul. "
― Herman Melville , Moby-Dick or, the Whale
19 " It is good to recall that three centuries ago, around the year 1660, two of the greatest monuments of modern history were erected, one in the West and one in the East; St. Paul's Cathedral in London and the Taj Mahal in Agra. Between them, the two symbolize, perhaps better than words can describe, the comparative level of architectural technology, the comparative level of craftsmanship and the comparative level of affluence and sophistication the two cultures had attained at that epoch of history. But about the same time there was also created—and this time only in the West—a third monument, a monument still greater in its eventual import for humanity. This was Newton's Principia, published in 1687. Newton's work had no counterpart in the India of the Mughals. "
― Abdus Salam , Ideals and Realities: Selected Essays of Abdus Salam
20 " According to analyses conducted by the U.S. Department of Agriculture, 100 grams of fresh tomato today has 30 percent less vitamin C, 30 percent less thiamin, 19 percent less niacin, and 62 percent less calcium than it did in the 1960s. But the modern tomato does shame it's counterpart in one area: It contains fourteen times as much sodium. "
