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41 " Tomorrow, today will be yesterday, and tomorrow will be today. By the nature of time when tomorrow will shift to become today, we demystify the notion that we are powerless in the face of the future, as the future will become the present moment naturally. On the basis that tomorrow will also eventually become yesterday, we can fundamentally note that time converges through yesterday, today, and tomorrow to where the essence of our very existence converges in the present moment. "
42 " In sharp contrast with our culture, the Bible teaches that the essence of marriage is a sacrificial commitment to the good of the other. That means that love is more fundamentally action than emotion. But in talking this way, there is a danger of falling into the opposite error that characterized many ancient and traditional societies. It is possible to see marriage as merely a social transaction, a way of doing your duty to family, tribe and society. Traditional societies made the family the ultimate value in life, and so marriage was a mere transaction that helped your family's interest. By contrast, contemporary Western societies make the individual's happiness the ultimate value, and so marriage becomes primarily an experience of romantic fulfillment. But the Bible sees GOD as the supreme good - not the individual or the family - and that gives us a view of marriage that intimately unites feelings AND duty, passion AND promise. That is because at the heart of the Biblical idea of marriage is the covenant. "
― Timothy J. Keller , The Meaning of Marriage: Facing the Complexities of Commitment with the Wisdom of God
43 " In treating people as less important than things, work becomes both demoralised and demoralising and we become blind to the moral content of our decisions...Money and wilfful blindness make us act in ways incompatible wiht what believe our ethics to be, and often even with our own self-interest...the problem with money isn't fundamentally about greed, although it can be comforting to think so. The problem with money is that we live in societies in which mutual support and co-operation is essential, but money erodes the relationships we need to lead productive, fulfilling and genuinely happy lives. When money becomes the dominant behavior, it doesn't cooperate with, or amplify, our relationships; it disengages us from them. "
― Margaret Heffernan , Willful Blindness: Why We Ignore the Obvious at Our Peril
44 " Yet a much more fundamentally political dimension of the socially constructed nature of capital - nothing less than the specification of a parallel universe with its own natural laws and rules for the physical existence and subsistence of financial capital and its interaction with the other factors of production - has also often been overlooked in contemporary academic literature. Under the current monetary arrangements financial capital is a peculiar creature indeed. Money can be created ex nihilo at the stroke of a pen - or a keyboard - by a specific type of legal person entrusted with the task, not other legal or natural person. With the socially constructed ability to attract compound interest in a world where physical assets rot and break, it does not share the same physical reality with the mere mortal factors of production: even in cases where productive investments which enable the payment of interest in real terms can be identified, the compounding of interest on financial capital is not temporally limited to the period that the relevant physical assets can continue to produce exponential returns in real terms. Rather than representing accumulated wealth that could be " saved" to finance investment, the bulk of money disappears as soon as other factors of production are not willing to pay a tribute to induce its continuing circulation in the form of interest payments. In addition to the inherently political nature of specifications of money have been detached from virtually any substantive connection to the rules or the realities experienced by other factors of production in the physical world that is nonetheless supposed to achieve economic efficiency and a host of other objectives through monetary calculation and monetarily mediated social relationships deserves particular scrutiny. "
45 " THE economic consequences of fluctuations in the objective exchange-value of money have such important bearings on the life of the community and of the individual that as soon as the State had abandoned the attempt to exploit for fiscal ends its authority in monetary matters, and as soon as the large-scale development of the modern economic community had enabled the State to exert a decisive influence on the kind of money chosen by the market, it was an obvious step to think of attaining certain socio-political aims by influencing these consequences in a systematic manner. Modern currency policy is something essentially new; it differs fundamentally from earlier State activity in the monetary sphere. "
― Ludwig von Mises , The Theory of Money and Credit
46 " It is no coincidence that Christian fundamentalist movements worldwide seek a return to Old Testament laws - because they fundamentally reject Christ as the New Covenant - which replaced all that.They are not Christians - they are Leviticans. "
― , For Love of Leelah
47 " She had not thought it would be so easy to slip into the old roles. Cambridge had changed her fundamentally and she thought she was immune. No one in her family, however, noticed the transformation in her, and she was not able to resist the power of their habitual expectations. "
― Ian McEwan
48 " The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existant and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail. "
― Sri Aurobindo
49 " Agrarians are committed to preserving both communities and the material means of life, to cultivating practices that ensure that the essential means of life suffice for all members of the present generation and are not diminished for those who come after. Agrarianism in this sense is, and has nearly always been, a marginal culture existing at the edge or under the domination of a larger culture whose ideology, social system, and economy are fundamentally different. So agrarian writers, both ancient and modern, always speak with a vivid awareness of the threat posed by the culture of the powerful. "
― Ellen F. Davis
50 " In grief, part of the pain comes from our feeling that we should not suffer so - that it is fundamentally alien to our being, this even though we all suffer, and frequently. Yet we reject suffering as a basic human truth, while greeting joy as integral to our very substance. "
― Wendy Beckett , Sister Wendy's Meditations on Joy
51 " A single action can cause a life to veer off in a direction it was never meant to go. Falling in love can do that, you think. And so can a wild party. You marvel at the way each has the power to forever alter an individual's compass. And it is the knowing that such a thing can so easily happen, as you did not know before, not really, that has fundamentally changed you and your son. "
― , Testimony
52 " I think the highest purpose of fiction is to show that all people are fundamentally worthy of mercy. "
― Tom Bissell
53 " Freedom, or individual liberty, was a basic premise of the Spanish anarchist tradition. " Individual sovereignty" is a prime tenet of most anarchist writing; the free development of one' s individual potential is one of the basic " rights" to which all humans are born. Yet Spanish anarchists were firmly rooted in the communalist-anarchist tradition. For them, freedom was fundamentally a social product: the fullest expression of individuality and of creativity can be achieved only in and through community. As Carmen Conde (a teacher who was also active in Mujeres Libres) wrote, describing the relationship of individuality and community: " I and my truth; I and my faith ... And I for you, but without ever ceasing to be me, so that you can always be you. Because I don' t exist without your existence, but my existence is also indispensable to yours. "
54 " To be called a copy, to be called unreal, is thus one way in which one can be oppressed. But consider that it is more fundamental than that. For to be oppressed means that you already exist as a subject of some kind, you are there as the visible and oppressed other for the master subject as a possible or potential subject. But to be unreal is something else again. For to be oppressed one must first become intelligible. To find that one is fundamentally unintelligible (indeed, that the laws of culture and of language find one to be an impossibility) is to find that one has not yet achieved access to the human. It is to find oneself speaking only and always as if one were human, but with the sense that one is not. It is to find that one's language is hollow, and that no recognition is forthcoming because the norms by which recognition takes place are not in one's favour. "
― Judith Butler , Undoing Gender
55 " My work has often been described as “chick lit” and for the most part the term doesn’t bother me. I think it simply signals to readers that the book is about women, written for women (although many men enjoy my books), about issues that concern women (relationships, careers, etc.) The only thing that bothers me is when the label is used disparagingly, to imply that all chick lit is, by definition, superficial, beach-read fluff because I believe that this is akin to saying that all women are devoid of substance and the issues that concern us, are fundamentally trivial ones. And I take issue with that. "
― Emily Giffin
56 " When society was patriarchal, as it was in the New Testament context and as it has been everywhere in the world except in modern society in our day, the church avoided scandal by going along with it - fundamentally evil as patriarchy was and is. Now, however, that modern society is at least officially egalitarian, the scandal is that the church is NOT going along with society, not rejoicing in the unprecedented freedom to let women and men serve according to gift and call without an arbitrary gender line. This scandal impedes both the evangelism of others and the edification - the retention and development of faith - of those already converted. "
― John G. Stackhouse Jr. , Finally Feminist: A Pragmatic Christian Understanding of Gender
57 " The feminist movement as we have come to know it in recent decades is fundamentally a " con." ...As it is considered treasonous to criticise a sister feminist, no standards of accuracy or honesty are ever enforced. Hyperbole and deceit thus become the formula for success, " peer review" playing no role in reining in misinformation. Any would-be feminist who raises scholarly objections to the rampant misinformation is branded an 'enemy of women' and is drummed out of the movement. "
58 " Psychopaths [make] the world go around...society [is] an expression of that particular sort of madness...I've always believed society to be a fundamentally rational thing, but what if it isn't? What if it is built on insanity? "
― Jon Ronson , The Psychopath Test: A Journey Through the Madness Industry
59 " Obviously, some part of us loves feeling 1) right and 2) wronged. But outrage is like a lot of other things that feel good but, over time, devour us from the inside out. Except it's even more insidious than most vices because we don't even consciously acknowledge it's a pleasure. We prefer to think of it as a disagreeable but fundamentally healthy reaction to negative stimuli, like pain or nausea, rather than admit that it's a shameful kick we eagerly indulge again and again, like compulsive masturbation. "
― Tim Kreider , We Learn Nothing
60 " But there's something fundamentally wrong in a system where a girl like Meredith would even consider staying with a boy like Dylan if she has the chance to be free of him. "
― Amy Engel , The Book of Ivy (The Book of Ivy, #1)