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121 " …it is the public sector I find more interesting, because governments and other non-market institutions have long suffered from the innovation malaise of top-heavy bureaucracies. Today, these institutions have an opportunity to fundamentally alter the way they cultivate and promote good ideas. The more the government thinks of itself as an open platform instead of a centralized bureaucracy, the better it will be for all of us, citizens and activists, and entrepreneurs alike. "
― Steven Johnson , Where Good Ideas Come from: The Natural History of Innovation
122 " Government should not be involved in marriage at all, I believe. There’s no reason for it. I don’t get the value of my marriage government, I get it from God. I want the government out of my life. If you want to find a church that marries a gay couple, that’s totally fine. My church does not do that and it will fundamentally change what i believe is the eternal family, the basic building block. And I have a right to believe that, and I have a right to go to a church that believes that and we have a right to practice. As long as I’m not trying to force you to do anything. "
― Glenn Beck
123 " Everybody's weird, fundamentally everybody is a snap. Sometimes it's a sexual thing and sometimes it's a different kind of weirdness, but one way or another everybody's nuts. "
― Lawrence Block , In the Midst of Death (Matthew Scudder, #3)
124 " Somehow the realization that nothing was to be hoped for had a salutary effect upon me. For weeks and months, for years, in fact, all my life I had been looking forward to something happening, some intrinsic event that would alter my life, and now suddenly, inspired by the absolute hopelessness ofeverything, I felt relieved, felt as though a great burden had been lifted from my shoulders. At dawn I parted company with the young Hindu, after touching him for a few francs, enough for a room. Walking toward Montparnasse I decided to let myself drift with the tide, to make not the least resistance to fate, no matter in what form it presented itself. Nothing that had happened to me thus far had been sufficient to destroy me; nothing had been destroyed except my illusions. I myself was intact. The world was intact. Tomorrow there might be a revolution, a plague, an earthquake; tomorrow there might not be left a single soul to whom one could turn for sympathy, for aid, for faith. It seemed to me that the great calamity had already manifested itself, that I could be no more truly alone than at this very moment. I made up my mind that I would hold on to nothing, that I would expect nothing, that henceforth I would live as an animal, a beast of prey, a rover, a plunderer. Even if war were declared, and it were my lot to go, I would grab the bayonet and plunge it, plunge it up tothe hilt. And if rape were the order of the day then rape I would, and with a vengeance. At this very moment, in the quiet dawn of a new day, was not the earth giddy with crime and distress? Had one single element of man's nature been altered, vitally, fundamentally altered, by the incessant march of history?By what he calls the better part of his nature, man has been betrayed, that is all. At the extreme limits of his spiritual being man finds himself again naked as a savage. When he finds God, as it were, he has been picked clean: he is a skeleton. One must burrow into life again in order to put on flesh. The word must become flesh; the soul thirsts. On whatever crumbmy eye fastens, I will pounce and devour. If to live is the paramount thing, then I will live, even if I must become a cannibal. Heretofore I have been trying to save my precious hide, trying to preserve the few pieces of meat that hid my bones. I am done with that. I have reached the limits of endurance. My back is to the wall; I can retreat no further. As far as history goes I am dead. If there is something beyond I shall have to bounce back. I have found God, but he is insufficient. I am only spiritually dead. Physically I am alive. Morally I am free. The world which I have departed is a menagerie. The dawn is breaking on a new world, a jungle world in which the lean spirits roam with sharp claws. If I am a hyena I am a lean and hungry one: I go forth to fatten myself. "
― Henry Miller , Tropic of Cancer (Tropic, #1)
125 " Both the human immune system and the plant immune system are fundamentally interdependent on the quality and fertility of the soil. Our immune system, and even our physical structure, are a reflection of the foods we have eaten from either toxic and nutrient depleted soils, or wonderfully fertile soils. "
126 " Divines are generally agreed that sin radically and fundamentally consists in what is negative, or privative, having its root and foundation in a privation or want of holiness. And therefore undoubtedly, if it be so that sin does very much consist in hardness of heart, and so in the want of pious affections of heart, holiness does consist very much in those pious affections. "
― Jonathan Edwards , The Religious Affections
127 " All of us to one degree or another disconnect from God’s story because we are fundamentally committed to being the author of our own stories. "
128 " The shrimp's protein and ours are not exactly the same, but they're sosimilar that if you turned up in court and tried to convince a judge that yourversion was not a badly concealed plagiarism, you'd be very unlikely to win.In fact, you'd be a laughing stock, for rhodopsin is not restricted to vent shrimpand humans but is omnipresent throughout the animal kingdom.... Trying to persuade a judge that your rhodopsin is not plagiarisedwould be like trying to clajm that your television set is fundamentally differentfrom everyone else's, just because it's bigger or has a flat screen. "
― Nick Lane , Life Ascending: The Ten Great Inventions of Evolution
129 " Nothing that happens is meant to happen or not meant to happen. The ‘meant’ is the story we tell ourselves that allows us to make sense of what is fundamentally senseless. Does this make our lives less important? Only if that’s the story you want to tell yourself. Where do the stories end? They don’t. It’s stories all the way down. And all the way up. "
130 " I seek to sensitize and clarify the essential elements of my soul. I will leave striving for the flags of fame and fortune behind and go where the soul beckons without fearing the decisive outcome. I will travel in a world without boundaries and embrace danger and awe. I will stand as a witness to comedy, beauty, and tragedy and apply the principles of artistic and ascetic forms of awareness to overcome the inherent frustration of enduring a fundamentally painful human existence. "
― , Dead Toad Scrolls
131 " [H]e was still young enough to think that there was something fundamentally inhuman about thinking more than one step ahead at a time. "
― Hal Clement , Star Light
132 " My youth was the most stubborn, peremptory part of myself. In my most relaxed moments, it governed my being. It pricked up its ears at the banter of eighteen-year-olds on the street. It frankly examined their bodies. It did not know its place: that my youth governed me with such ease didn't mean I was young. It meant I was divided as if housing a stowaway soul, rife with itches and yens which demanded a stern vigilance. I didn't live thoughtlessly in my flesh anymore. My body had not, in its flesh, fundamentally changed quite so much as it now could intuit the change that would only be dodged by an untimely death, and to know both those bodies at once, the youthful, and the old, was to me the quintessence of being middle-aged. Now I saw all my selves, even those that did not yet exist, and the task was remembering which I presented to others. "
― Susan Choi , My Education
133 " Even if we were very good at making everything outside of ourselves be just the way we ourselves want it to be (a ludicrous thought, you must admit), we could fundamentally never get everything perfect: because our desires are always changing, because they are often conflicting, and because the changes of the environment can never keep up with the pace of the wanting mind. The satisfaction of desire as a strategy for happiness will always be a doomed enterprise. "
― , Unlimiting Mind: The Radically Experiential Psychology of Buddhism
134 " From the outset, Protestantism rejected the critical medieval distinction between the 'sacred' and 'secular' orders. While this position can easily be interpreted as a claim for the desacralization of the sacred, it can equally well be understood as a claim for the sacralization of the secular. As early as 1520, Luther had laid the fundamental conceptual foundations for created sacred space within the secular. His doctrine of the 'priesthood of all believers' asserted that there is no genuine difference of status between the 'spiritual' and the 'temporal' order. All Christians are called to be priests - and can exercise that calling within the everyday world. The idea of 'calling' was fundamentally redefined: no longer was it about being called to serve God by leaving the world; it was now about serving God in the world. "
― Alister E. McGrath , Christianity's Dangerous Idea: The Protestant Revolution: A History from the Sixteenth Century to the Twenty-First
135 " Kant is sometimes considered to be an advocate of reason. Kant was in favor of science, it is argued. He emphasized the importance of rational consistency in ethics. He posited regulative principles of reason to guide our thinking, even our thinking about religion. And he resisted the ravings of Johann Hamann and the relativism of Johann Herder. Thus, the argument runs, Kant should be placed in the pantheon of Enlightenment greats. That is a mistake. The fundamental question of reason is its relationship to reality. Is reason capable of knowing reality - or is it not? Is our rational faculty a cognitive function, taking its material form reality, understanding the significance of that material, and using that understanding to guide our actions in reality - or is it not? This is the question that divides philosophers into pro- and anti-reason camps, this is the question that divides the rational gnostics and the skeptics, and this was Kant’s question in his Critique of Pure Reason. Kant was crystal clear about his answer. Reality - real, noumenal reality - is forever closed off to reason, and reason is limited to awareness and understanding of its own subjective products… Kant was the decisive break with the Enlightenment and the first major step toward postmodernism. Contrary to the Enlightenment account of reason, Kant held that the mind is not a response mechanism but a constitute mechanism. He held that the mind - and not reality - sets the terms for knowledge. And he held that reality conforms to reason, not vice versa. In the history of philosphy, Kant marks a fundamental shift from objectivity as the standard to subjectivity as the standard. What a minute, a defender of Kant may reply. Kant was hardly opposed to reason. After all, he favored rational consistency and he believed in universal principles. So what is anti-reason about it? The answer is that more fundamental to reason than consistency and universality is a connection to reality. Any thinker who concludes that in principle reason cannot know reality is not fundamentally an advocate of reason… Suppose a thinker argued the following: “I am an advocate of freedom for women. Options and the power to choose among them are crucial to our human dignity. And I am wholeheartedly an advocate of women’s human dignity. But we must understand that a scope of a women’s choice is confined to the kitchen. Beyond the kitchen’s door she must not attempt to exercise choice. Within the kitchen, however, she has a whole feast of choices[…]”. No one would mistake such a thinker for an advocate of women’s freedom. Anyone would point out that there is a whole world beyond the kitchen and that freedom is essentially about exercising choice about defining and creating one’s place in the world as a whole. The key point about Kant, to draw the analogy crudely, is that he prohibits knowledge of anything outside our skulls. The gives reasons lots to do withing the skull, and he does advocate a well-organized and tidy mind, but this hardly makes him a champion of reason… Kant did not take all of the steps down to postmodernism, but he did take the decisive one. Of the five major features of Enlightenment reason - objectivity, competence, autonomy, universality, and being an individual faculty - Kant rejected objectivity. "
― Stephen R.C. Hicks , Explaining Postmodernism: Skepticism and Socialism from Rousseau to Foucault
136 " ...I take as a point of departure the possibility and desirability of a fundamentally different form of society--call it communism, if you will--in which men and women, freed from the pressures of scarcity and from the insecurity of everyday existence under capitalism, shape their own lives. Collectively they decide who, how, when, and what shall be produced. "
― Michael Burawoy , Manufacturing Consent: Changes in the Labor Process Under Monopoly Capitalism
137 " On coming to America I had the same hopes as have most European immigrants and the same disillusionment, though the latter affected me more keenly and more deeply. The immigrant without money and without connections is not permitted to cherish the comforting illusion that America is a benevolent uncle who assumes a tender and impartial guardianship of nephews and nieces. I soon learned that in a republic there are myriad ways by which the strong, the cunning, the rich can seize power and hold it. I saw the many work for small wages which kept them always on the borderline of want for the few who made huge profits. I saw the courts, the halls of legislation, the press, and the schools--in fact every avenue of education and protection--effectively used as an instrument for the safeguarding of a minority, while the masses were denied every right. I found that the politicians knew how to befog every issue, how to control public opinion and manipulate votes to their own advantage and to that of their financial and industrial allies. This was the picture of democracy I soon discovered on my arrival in the United States. Fundamentally there have been few changes since that time. "
― Emma Goldman , Red Emma Speaks
138 " Paranoia, he said, was fundamentally egocentric, and every conspiracy theory served in some way to aggrandize the believer.But he was also fond of saying, at other times, that even paranoid schizophrenics have enemies. "
― William Gibson , Pattern Recognition (Blue Ant, #1)
139 " A citizen at his home in Rockford, Illinois, or Boulder, Colorado, could read a newspaper, listen to a radio, or watch the round-the-clock coverage on television, but he had no way of connecting with those who shared his views. Nor was there a quick, readily available tool for an ordinary citizen to gather information on his own. In 1960, communication was a one-way street, and information was fundamentally inaccessible. The whole idea of summoning up data or reaching thousands of individuals with the touch of a finger was a science-fiction fantasy. "
― , Then Everything Changed: Stunning Alternate Histories of American Politics: JFK, RFK, Carter, Ford, Reagan
140 " Try to imagine the calamity of that: Zack, age twenty-eight, with no management experience, gets training from Dave, a weekend rock guitarist, on how to apply a set of fundamentally unsound psychological principles as a way to manipulate the people who report to him. "
― Dan Lyons , Disrupted: My Misadventure in the Start-Up Bubble