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1 " Man is encased, as though in a shell, in the particular ranking of the simplest values and value-qualities which represent the objective side of his *ordo amoris*, values which have not yet been shaped into things and goods. He carries this shell along with him wherever he goes and cannot escape from it no matter how quickly he runs. He perceives the world and himself through the windows of this shell, and perceives no more of the world, of himself, or of anything else besides what these windows show him, in accordance with their position, size, and color. The structure and total content of each man's environment, which is ultimately organized according to its value structure, does not wander or change, even though he himself wanders further and further in space. It is simply filled out anew with certain individual things. However, even this fulfillment must obey the law of formation prescribed by the value structure of the milieu. The goods along the route of a man's life, the practical things, the resistances to willing and acting against which he sets his will, are from the very first always inspected and " sighted," as it were, by the particular selective mechanism of his *ordo amoris*. Wherever he arrives, it is not the same men and the same things, but the same types of men and things (and this are in every case *types* of values), that attract or repulse him in accordance with certain constant rules of preference and rejection. What he actually notices, what he observes or leaves unnoticed and unobserved, is determined by this attraction and this repulsion; these already determine the material of *possible* noticing and observing. Moreover, the attraction and repulsion are felt to come from things, not from the self, in contrast to the case of so-called active attention, and are themselves governed and circumscribed by potentially effective attitudes of interest and love, experienced as readiness for being affected." —from_Ordo Amoris_ "
2 " One of my principal theses is that in every case the nature of a being (contingent as well as essential nature) can, in principle, be immanent to and truly inherent in knowledge and reflexive consciousness as it is outside of consciousness, and therefore not only as it is represented by some image, perception, idea [*Vorstellung*], or thought. This immanence of the nature of a being to consciousness occurs, of course, with totally different degrees of adequation and on completely different levels of the relativity of its existence to the existence and constitution [*Organisation*] of the " knowing" subject. Existence, however, can never be immanent to consciousness. Rather, existence necessarily transcends knowledge and consciousness and is alien to them. Existence is essentially transcendent and remains independent of them, even in the limiting case of a " divine," omniscient Mind." In other words, the nature and the existence of any possible object are separable with respect to the possibility of their being *in mente* [in the mind]. The nature of a being can be *in mente* and actually is so in any evidential cognition of what a thing is, which excludes cases of illusion and error. Existence can never be *in mente*. I shall speak later of how existence can be " given" despite this. Existence transcends thought, intuition, and perception, as well as any cooperation of thought and intuition in that higher form of knowledge we call cognition. Cognition is the " knowledge of something as something," the coincidence [*Deckung*] of intuition and thought." from_Idealism and Realism_ "
3 " All that happens in the human brain is but the result of electro-chemical reactions. Be it of love, hate, of pleasure, of suffering, of imagination, or all other states of mind, sentiment or sickness; the process depends in every case on the chemical reactions produced in the interior of the brain, and the resulting electrical impulses or messages, be they visual, auditory, based on memory, or an interpretation of new events based on elements that one has in the memory. "
4 " It was strange to us that none of these three victims made any attempt to resist the attack. Indeed, not one inhabitant in any of these worlds considered for a moment the possibility of resistance. In every case the attitude to disaster seemed to express itself in such terms as these:" To retaliate would be to wound our communal spirit beyond cure. We choose rather to die. The theme of spirit that we have created must inevitably be broken short, whether by the ruthlessness of the invader or by our own resort to arms. It is better to be destroyed than to triumph in slaying the spirit. Such as it is, the spirit that we have achieved is fair; and it is indestructibly woven into the tissue of the cosmos. We die praising the universe in which at least such an achievement as ours can be. We die knowing that the promise of further glory outlives us in other galaxies. We die praising the Star Maker, the Star Destroyer. "
5 " You made me laugh at your jokes.You made me cry at your criticism.You made me shout at your lies.Then I noticed how in every case someone else was present, hearing you without laughter or tears or anger.I alone reacted.I see now; you never made me laugh or cry or rage.I chose to find humor.I chose to take offense.I chose to feel scorned.The truth is, you never had power over me. "
― Richelle E. Goodrich , Making Wishes: Quotes, Thoughts, & a Little Poetry for Every Day of the Year
6 " Devaluation of the Earth, hostility towards the Earth, fear of the Earth: these are all from the psychological point of view the expression of a weak patriarchal consciousness that knows no other way to help itself than to withdraw violently from the fascinating and overwhelming domain of the Earthly. For we know that the archetypal projection of the Masculine experiences, not without justice, the Earth as the unconscious-making, instinct-entangling, and therefore dangerous Feminine. At the same time the projection of the masculine anima is mingled with the living image of the Earth archetype in the unconscious of man; and the more one-sidedly masculine man's conscious mind is the more primitive, unreliable, and therefore dangerous his anima will be. However, the Earth archetype, in compensation to the divinity of the archetype of Heaven and the Father, that determined the consciousness of medieval man, is fused together with the archaic image of the Mother Goddess.Yet in its struggle against this Mother Goddess, the conscious mind, in its historical development, has had great difficulty in asserting itself so as to reach its – patriarchal - independence. The insecurity of this conscious mind-and we have profound experience of how insecure the position of the conscious mind still is in modern man-is always bound up with fear of the unconscious, and no well-meaning theory " against fear" will be able to rid the world of this deeply rooted anxiety, which at different times has been projected on different objects. Whether this anxiety expresses itself in a religious form as the medieval fear of demons or witches, or politically as the modern fear of war with the State beyond the Iron Curtain, in every case we are dealing with a projection, though at the same time the anxiety is justified. In reality, our small ego-consciousness is justifiably afraid of the superior power of the collective forces, both without and within.In the history of the development of the conscious mind, for reasons which we cannot pursue here, the archetype of the Masculine Heaven is connected positively with the conscious mind, and the collective powers that threaten and devour the conscious mind both from without and within, are regarded as Feminine. A negative evaluation of the Earth archetype is therefore necessary and inevitable for a masculine, patriarchal conscious mind that is still weak. But this validity only applies in relation to a specific type of conscious mind; it alters as the integration of the human personality advances, and the conscious mind is strengthened and extended. A one-sided conscious mind, such as prevailed in the medieval patriarchal order, is certainly radical, even fanatical, but in a psychological sense it is by no means strong. As a result of the one-sidedness of the conscious mind, the human personality becomes involved in an equally one-sided opposition to its own unconscious, so that actually a split occurs. Even if, for example, the Masculine principle identifies itself with the world of Heaven, and projects the evil world of Earth outwards on the alien Feminine principle, both worlds are still parts of the personality, and the repressing masculine spiritual world of Heaven and of the values of the conscious mind is continually undermined and threatened by the repressed but constantly attacking opposite side. That is why the religious fanaticism of the representatives of the patriarchal World of Heaven reached its climax in the Inquisition and the witch trials, at the very moment when the influence of the archetype of Heaven, which had ruled the Middle Ages and the previous period, began to wane, and the opposite image of the Feminine Earth archetype began to emerge. "
7 " You may have noticed that people in bus stations, if they know you also are alone, will glance at you sidelong, with a look that is both piercing and intimate, and if you let them sit beside you, they will tell you long lies about numerous children who are all gone now, and mothers who were beautiful and cruel, and in every case they will tell you that they were abandoned, disappointed, or betrayed--that they should not be alone, that only remarkable events, of the kind one reads in a book, could have made their condition so extreme. And that is why, even if the things they say are true, they have the quick eyes and active hands and the passion for meticulous elaboration of people who know they are lying. Because, once alone, it is impossible to believe that one could ever been otherwise. Loneliness is absolute discovery. "
― Marilynne Robinson , Housekeeping
8 " It was Freud's ambition to discover the cause of hysteria, the archetypal female neurosis of his time. In his early investigations, he gained the trust and confidence of many women, who revealed their troubles to him.Time after time, Freud's patients, women from prosperous, conventional families, unburdened painful memories of childhood sexual encounters with men they had trusted: family friends, relatives, and fathers. Freud initially believed his patients and recognized the significance of their confessions. In 1896, with the publication of two works, The Aetiology of Hysteria and Studies on Hysteria, he announced that he had solved the mystery of the female neurosis. At the origin of every case of hysteria, Freud asserted, was a childhood sexual trauma.But Freud was never comfortable with this discovery, because of what it implied about the behavior of respectable family men. If his patients' reports were true, incest was not a rare abuse, confined to the poor and the mentally defective, but was endemic to the patriarchal family. Recognizing the implicit challenge to patriarchal values, Freud refused to identify fathers publicly as sexual aggressors. Though in his private correspondence he cited " seduction by the father" as the " essential point" in hysteria, he was never able to bring himself to make this statement in public. Scrupulously honest and courageous in other respects, Freud falsified his incest cases. In The Aetiology of Hysteria, Freud implausibly identified governessss, nurses, maids, and children of both sexes as the offenders. In Studies in Hysteria, he managed to name an uncle as the seducer in two cases. Many years later, Freud acknowledged that the " uncles" who had molested Rosaslia and Katharina were in fact their fathers. Though he had shown little reluctance to shock prudish sensibilities in other matters, Freud claimed that " discretion" had led him to suppress this essential information. Even though Freud had gone to such lengths to avoid publicly inculpating fathers, he remained so distressed by his seduction theory that within a year he repudiated it entirely. He concluded that his patients' numerous reports of sexual abuse were untrue. This conclusion was based not on any new evidence from patients, but rather on Freud's own growing unwillingness to believe that licentious behavior on the part of fathers could be so widespread. His correspondence of the period revealed that he was particularly troubled by awareness of his own incestuous wishes toward his daughter, and by suspicions of his father, who had died recently.p9-10 "
9 " But nothing in my previous work had prepared me for the experience of reinvestigating Cleveland. It is worth — given the passage of time — recalling the basic architecture of the Crisis: 121 children from many different and largely unrelated families had been taken into the care of Cleveland County Council in the three short months of the summer of 1987. (p18)The key to resolving the puzzle of Cleveland was the children. What had actually happened to them? Had they been abused - or had the paediatricians and social workers (as public opinion held) been over-zealous and plain wrong? Curiously — particularly given its high profile, year-long sittings and £5 million cost — this was the one central issue never addressed by the Butler-Sloss judicial testimony and sifting of internal evidence, the inquiry's remit did not require it to answer the main question. Ten years after the crisis, my colleagues and I set about reconstructing the records of the 121 children at its heart to determine exactly what had happened to them... (p19)Eventually, though, we did assemble the data given to the Butler-Sloss Inquiry. This divided into two categories: the confidential material, presented in camera, and the transcripts of public sessions of the hearings. Putting the two together we assembled our own database on the children each identified only by the code-letters assigned to them by Butler-Sloss. When it was finished, this database told a startlingly different story from the public myth. In every case there was some prima fade evidence to suggest the possibility of abuse. Far from the media fiction of parents taking their children to Middlesbrough General Hospital for a tummy ache or a sore thumb and suddenly being presented with a diagnosis of child sexual abuse, the true story was of families known to social services for months or years, histories of physical and sexual abuse of siblings and of prior discussions with parents about these concerns. In several of the cases the children themselves had made detailed disclosures of abuse; many of the pre-verbal children displayed severe emotional or behavioural symptoms consistent with sexual abuse. There were even some families in which a convicted sex offender had moved in with mother and children. (p20) "
― , Creative Responses to Child Sexual Abuse: Challenges and Dilemmas
10 " You make every case for marriage but love. "
― Rachel Hauck , The Writing Desk
11 " All sin is ultimately irrational. Though people persuade themselves that they have good reasons for sinning, when examined in the cold light of truth on the last day, it will be seen in every case that sin ultimately just does not make sense." Wayne g "
12 " The reality of the Life Review is becoming part of our every day understanding. We know that after death, we have to look at our lives again; and we’re going to agonize over every missed opportunity, over every case in which we failed to act. This knowledge is contributing to our determination to pursue every intuitive image that comes to mind, and keep it firmly in awareness. We’re living life in a more deliberate way. We don’t want to miss a single important event. We don’t want the pain of looking back later and realizing that we blew it, that we failed to make the right decisions. "
― James Redfield , The Tenth Insight: Holding the Vision (Celestine Prophecy, #2)
13 " Practically every fella that breaks the law has a danged good reason, to his own way of thinking, which makes every case exceptional, not just one or two. Take you, for example. "
― Jim Thompson , Pop. 1280
14 " ...but wasn't everyone in England supposed to be a detective? Wasn't every crime, no matter how complex, solved in a timely fashion by either a professional or a hobbyist? That's the impression you get from British books and TV shows. Sherlock Holmes, Miss Marple, Hetty Wainthropp, Inspector George Gently: they come from every class and corner of the country. There's even Edith Pargeter's Brother Cadfael, a Benedictine monk who solved crimes in twelfth-century Shrewsbury. No surveillance cameras, no fingerprints, not even a telephone, and still he cracked every case that came his way. "
― David Sedaris , Let's Explore Diabetes with Owls
15 " Mistaken ideas always end in bloodshed, but in every case it is someone else's blood. This is why our thinkers feel free to say just about anything. "
― Albert Camus
16 " All those years when Ronni thought she was sick, all those years convinced that every mole was melanoma, every cough was lung cancer, every case of heartburn was an oncoming heart attack, after all those years, when the gods finally stopped taking care of her she wasn't scared. What a pity, she thought after the doctor first diagnosed her. Then, when she refused to believe it, after the second, and the third, agreed, she thought again, what a pity I wasted all those years worrying about the worst. Somehow now that the worst was upon her, it was peaceful, calming, as if this was what she had always been waiting for. Now that it was here, it wasn't scary at all. "
― Jane Green , The Sunshine Sisters
17 " Life was taking its vengeance on me, and that vengeance consisted merely in coming back, nothing more. Every case of madness involves something coming back. People who are possessed are not possessed by something that just comes but instead by something that comes back. Sometimes life comes back. If in me everything crumbled before that power, it is not because that power was itself necessarily an overwhelming one: it in fact had only to come, since it had already become too full-flowing a force to be controlled or contained - when it appeared it overran everything. And then, like after a flood, there floated a wardrobe, a person, a loose window, three suitcases. And that seemed like Hell to me, that destruction of layers and layers of human archaeology. "
― Clarice Lispector , The Passion According to G.H.
18 " The philosophy that prepares a revolution and the sentiment that underpins the philosophy have, in every case the two pillars of nihilism and mysticism. "
― Yukio Mishima
19 " Death may be due to a wide variety of diseases and disorders, but in every case the underlying physiological cause is a breakdown in the body's oxygen cycle. "
20 " The most stringent protection of free speech would not protect a man in falsely shouting fire in a theatre and causing a panic... The question in every case is whether the words used are used in such circumstances and are of such a nature as to create a clear and present danger that they will bring about the substantive evils that Congress has a right to prevent. "
