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1 " Then you remember the dream,” Mencheres stated. “That bodes ill.” The fear of that made my reply snappy. “Hey, Walks Like An Egyptian, how about for once you drop the formal stuff and talk like you live in the twenty-first century?” The shit’s gonna splatter, start buggin’, yo,” Mencheres responded instantly. I stared at him, then burst out laughing, which was highly inappropriate considering the very grave warning he’d just conveyed. "
― Jeaniene Frost , Destined for an Early Grave (Night Huntress, #4)
2 " What is humor?' one of their professors had posed, and he had answered, ''nondangerous, unexpectedly inappropriate juxtaposition. "
― Sena Jeter Naslund , Four Spirits
3 " To clarify the existentiality of the Self, we take as our ‘natural’ point of departure Dasein’s everyday interpretation of the Self. In *saying* “*I*,” Dasein expresses itself about ‘itself’. It is not necessary that in doing so Dasein should make any utterance. With the ‘I’, this entity has itself in view. The content of this expression is regarded as something utterly simple. In each case, it just stands for me and nothing further. Also, this ‘I’, as something simple, is not an attribute of other Things; it is not *itself* a predicate, but the absolute ‘subject’. What is expressed and what is addressed in saying “I,” is always met as the same persisting something. The characteristics of ‘simplicity’, ‘substantiality’, and ‘personality’, which Kant, for instance, made the basis for his doctrine ‘of the paralogisms of pure reason’, arise from a genuine pre-phenomenological experience. The question remains whether that which we have experienced ontically in this way may be Interpreted ontologically with the help of the ‘categories’ mentioned.Kant, indeed, in strict conformity with the phenomenal content given in saying “I,” shows that the ontical theses about the soul-substance which have been inferred [*erschlossenen*] from these characteristics, are without justification. But in so doing, he merely rejects a wrong *ontical* explanation of the “I”; he has by no means achieved an *ontological* Interpretation of Selfhood, nor has he even obtained some assurance of it and made positive preparation for it. Kant makes a more rigorous attempt than his predecessors to keep hold of the phenomenal content of saying “I”; yet even though in theory he has denied that the ontical foundations of the ontology of the substantial apply to the “I,” he still slips back into *this same* inappropriate ontology. This will be shown more exactly, in order that we may establish what it means ontologically to take saying “I” as the starting point for the analysis of Selfhood. The Kantian analysis of the ‘I think’ is now to be added as an illustration, but only so far as is demanded for clarifying these problems." ―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, p. 366 "
4 " What is the motive for this ‘fugitive’ way of saying “I”? It is motivated by Dasein’s falling; for as falling, it *flees* in the face of itself into the “they.” When the “I” talks in the ‘natural’ manner, this is performed by the they-self. What expresses itself in the ‘I’ is that Self which, proximally and for the most part, I am *not* authentically. When one is absorbed in the everyday multiplicity and the rapid succession [*Sich-jagen] of that with which one is concerned, the Self of the self-forgetful “I am concerned” shows itself as something simple which is constantly selfsame but indefinite and empty. Yet one *is* that with which one concerns oneself. In the ‘natural’ ontical way in which the “I” talks, the phenomenal content of the Dasein which one has in view in the " I" gets overlooked; but this gives *no justification for our joining in this overlooking of it*, or for forcing upon the problematic of the Self an inappropriate ‘categorial’ horizon when we Interpret the “I” ontologically.Of course by thus refusing to follow the everyday way in which the “I” talks, our ontological Interpretation of the ‘I’ has by no means *solved* the problem; but it has indeed *prescribed the direction* for any further inquiries. In the “I,” we have in view that entity which one is in ‘being-in-the-world’.Being-already-in-a-world, however, as Being-alongside-the-ready-to-hand-within-the-world, means equiprimordially that one is ahead of oneself. With the ‘I’, what we have in view is that entity for which the *issue* is the Being of the entity that it is. With the ‘I’, care expresses itself, though proximally and for the most part in the ‘fugitive’ way in which the “I” talks when it concerns itself with something. The they-self keeps on saying “I” most loudly and most frequently because at bottom it *is not authentically* itself, and evades its authentic potentiality-for-Being. If the ontological constitution of the Self is not to be traced back either to an “I”-substance or to a ‘subject’, but if, on the contrary, the everyday fugitive way in which we keep on saying “I” must be understood in terms of our *authentic* potentiality-for-Being, then the proposition that the Self is the basis of care and constantly present-at-hand, is one that still does not follow. Selfhood is to be discerned existentially only in one’s authentic potentiality-for-Being-one’s-Self—that is to say, in the authenticity of Dasein’s Being *as care*. In terms of care the *constancy of the Self*, as the supposed persistence of the *subjectum*, gets clarified. But the phenomenon of this authentic potentiality-for-Being also opens our eyes for the *constancy of the Self*, in the double sense of steadiness and steadfastness, is the *authentic* counter-possibility to the non-Self-constancy which is characteristic of irresolute falling. Existentially, “*Self-constancy*” signifies nothing other than anticipatory resoluteness. The ontological structure of such resoluteness reveals the existentiality of the Self’s Selfhood." ―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 368-369 "
5 " A person who speaks like a book is exceedingly boring to listen to; sometimes, however, it is not inappropriate to talk in that way. For a book has the remarkable property that it can be interpreted any way you wish. If one talks like a book one’s conversation acquires this property too. I kept quite soberly to the usual formulas. She was surprised, as I’d expected; that can’t be denied. To describe to myself how she looked is difficult. She seemed multifaceted; yes just about like the still to be published but announced commentary to my book, a commentary capable of any interpretation. One word and she would have laughed at me; another and she would have been moved; still another and she would have shunned me; but no such word came to my lips. I remained solemnly unemotional and kept to the ritual.― ‘She had known me for such a short time’, dear God, it’s only on the strait path of engagement one meets such difficulties, not the primrose path of love.”―from_Either/Or: A Fragment of Life_. Abridged, Translated and with an Introduction and Notes by Alastair Hannay, p. 312 "
6 " She was never going to seek gainful employment again, that was for certain. She'd remain outside the public sector. She'd be an anarchist, she'd travel with jaguars. She was going to train herself to be totally irrational. She'd fall in love with a totally inappropriate person. She'd really work on it, but abandon would be involved as well. She'd have different names, a.k.a. Snake, a.k.a. Snow - no that was juvenile. She wanted to be extraordinary, to possess a savage glitter. "
― Joy Williams
7 " I could watch him do this until morning — never asking questions and never interrupting his work. I worship quietly — his intense focus and attention to detail and then, out of no where, I realize the inconvenient, inappropriate truth: ‘I love this man… and it has swallowed me. "
― Jennifer Elisabeth
8 " People enjoy inventing slogans which violate basic arithmetic but which illustrate “deeper” truths, such as “1 and 1 make 1” (for lovers), or “1 plus 1 plus 1 equals 1” (the Trinity). You can easily pick holes in those slogans, showing why, for instance, using the plus-sign is inappropriate in both cases. But such cases proliferate. Two raindrops running down a window-pane merge; does one plus one make one? A cloud breaks up into two clouds -more evidence of the same? It is not at all easy to draw a sharp line between cases where what is happening could be called “addition”, and where some other word is wanted. If you think about the question, you will probably come up with some criterion involving separation of the objects in space, and making sure each one is clearly distinguishable from all the others. But then how could one count ideas? Or the number of gases comprising the atmosphere? Somewhere, if you try to look it up, you can probably fin a statement such as, “There are 17 languages in India, and 462 dialects.” There is something strange about the precise statements like that, when the concepts “language” and “dialect” are themselves fuzzy. "
― Douglas R. Hofstadter , Gödel, Escher, Bach: An Eternal Golden Braid
9 " It was her laughter that made me love her. Her shy inappropriate madness is what made her beautiful. "
― Jay Long
10 " Nothing succeeds like success; children who opt out of school have had a continued record of failure, and it would be difficult to blame the children themselves for voting with their feet and playing truant as much as possible. This failure is not necessary; it is imposed on the children by inappropriate methods of teaching which do not take into account the innate patterns of abilities of these children. A return to sanity is long overdue; we must pay close attention to the genetic basis of our children`s abilities. "
11 " Does Hallmark make a “Sorry I tried to drink your blood and touched you in a vaguely inappropriate manner” card? I settled for “How much do you remember? "
― Molly Harper , Nice Girls Don't Have Fangs (Jane Jameson, #1)
12 " How inappropriate to call this planet " Earth," when it is clearly " Ocean. "
13 " A person who posses a cunning attitude are not always academically intelligent, but they are considered clever because they can manipulate and cause harm towards others in order to gain something out of them for their own benefit. They can be defeated if people stand up towards them and point out their actual inappropriate behavioral activities with logical reasoning. "
― Saaif Alam
14 " I found it not inappropriate that the years of frustration and grief and loss, of work and conflict and painful resurrection, should have led me through their dark and devious ways to this new beginning. "
― Vera Brittain , Testament of Youth
15 " Anyone even remotely suspect was interrogated, because interrogation is by far the most effective method of speedily banishing inappropriate thoughts from the mind. "
― Olli Jalonen
16 " Encouraged by her parents’ applause, the girl went on: “Do you think we take off our tops to give you pleasure? We do it for ourselves, because we like it, because it feels better, because it brings our bodies nearer to the sun! You’re only capable of seeing us as sex objects!”Again Papa and Mama Clevis applauded, but this time their bravos had a somewhat different tone. Their daughter’s words were indeed right, but also somewhat inappropriate for a fourteen-year-old. It was like an eight-year-old boy saying: “If there’s a holdup, Mama, I’ll defend you.” Then too the parents applaud, because their son’s statement is clearly praiseworthy. But since it also shows excessive self-assurance, the praise is rightly shaded by a certain smile. With such a smile the Clevis parents had tinged their second bravos, and their daughter, who had heard that smile in their voices and did not approve of it, repeated with irritated obstinacy: “That’s over and done with. I’m not anybody’s sex object.”Without smiling, the parents merely nodded, not wanting to incite their daughter any further.Jan, however, could not resist saying:“My dear girl, if you only knew how easy it is not to be a sex object.”He uttered these words softly, but with such sincere sorrow that they resounded in the room for a long while. They were words difficult to pass over in silence, but it was not possible to respond to them either. They did not deserve approval, not being progressive, but neither did they deserve argument, because they were not obviously against progress. There were the worst words possible, because they were situated outside the debate conducted by the spirit of the time. They were words beyond good and evil, perfectly incongruous words. "
― Milan Kundera , The Book of Laughter and Forgetting
17 " Put your vocabulary on the top shelf of your toolbox, and don't make any conscious effort to improve it... One of the really bad things you can do to your writing is to dress up the vocabulary, looking for long words because you're maybe a little bit ashamed of your shot ones. This is like dressing up a household pet in evening clothes. The pet is embarrassed and the person who committed this act of pre-meditated cuteness should be even more embarrassed. Make yourself a solemn promise right now that you'll never use 'emolument' when you mean 'tip' and you'll never say 'John stopped long enough to perform an act of excretion' when you mean 'John stopped long enough to take a shit'. If you believe 'take a shit' would be considered offensive or inappropriate by your audience, feel free to say 'John stopped long enough to move his bowels'... "
18 " Since extra-sensory perception (ESP) is awareness of the world beyond the senses, it would be inappropriate to term this Sixth Sense ‘extrasensory’. "
― Stephen Richards , Cosmic Ordering Guide
19 " No individual and no nation need fear at any time to have less money than it needs. Government measures designed to regulate the international movement of money in order to ensure that the community shall have the amount it needs, are just as unnecessary and inappropriate as, say, intervention to ensure a sufficiency or corn or iron or the like. This argument dealt the Mercantilist Theory its death-blow. "
― Ludwig von Mises , The Theory of Money and Credit
20 " Hagrid, look what I’ve got for relatives!” Harry said furiously. “Look at the Dursleys!”“An excellent point,” said Professor Dumbledore. “My own brother, Aberforth, was prosecuted for practicing inappropriate charms on a goat. It was all over the papers, but did Aberforth hide? No, he did not! He held his head high and went about his business as usual! Of course, I’m not entirely sure he can read, so that may not have been bravery. . . . "
― J.K. Rowling , Harry Potter and the Goblet of Fire (Harry Potter, #4)