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1 " Science is getting knocked on all sides these days, not only from religious fundamentalists, but from all kinds of people who perceive science as arrogant, one-sided, and the source of the troubles that come with the technology it produces. It's true that individuL scientists can be so arrogant and narrowly focused, they're blind to any but their own truths, and that new discoveries bring new problems with them. Still, I don't know many people who would refuse a biopsy for a newly discovered lump because they think science needs to be taken down a peg or two.Religion gets knocked for the same kinds of reasons as science: for its arrogance, narowmindedness, and tendency to create more trouble than it's worth. Religion is also accused of concealing reality under a comforting blanket of measureless faith -- the flip side, perhaps of the scientist for whom nothing can be real until she has measured it.My own sojourn into religion convinced me that good religion reveals rather than conceals. Religion is the soul in search of itself and its relationship to the cosmos. This journey requires looking at all of it: the joy, the sorrow, the beauty and the horror of life. We hope for the best. We want meaning and love to exist not only in ourselves, but in the very soul of the universe. At times this great hope might tempt us to pick and choose only the data that supports our desires. But in religion as in boat-building, the design must be tested in all conditions. When I say that I'm trying to pay attention, and that paying attention means being willing to look at all of it, I think I'm trying for the same moment of clarity that Graham experienced when the wind blew all over his theory. Looking at all of it is what good science is about. I believe that it's also what good religion is about. "
― Margaret D. McGee
2 " The science of the spirit and its relationship to the body in which it indwells is a complex conundrum. Life is not what it appears to be. Life is wholesome, and this unison of synergistic amalgamations persuade the common view that one thing is the other. But one thing is many things - at the one time - and this simple truth goes to the essence of all life with its manifold complexities. "
― Gabriel Brunsdon
3 " In the case of our fair maiden, we have overlooked two very crucial aspects to that myth. On the one hand, none of us ever really believed the sorcerer was real. We thought we could have the maiden without a fight. Honestly, most of us guys thought our biggest battle was asking her out. And second, we have not understood the tower and its relationship to her wound; the damsel is in distress. If masculinity has come under assault, femininity has been brutalized. Eve is the crown of creation, remember? She embodies the exquisite beauty and the exotic mystery of God in a way that nothing else in all creation even comes close to. And so she is the special target of the Evil One; he turns his most vicious malice against her. If he can destroy her or keep her captive, he can ruin the story. "
― John Eldredge , Wild at Heart: Discovering the Secret of a Man's Soul
4 " Remember, too, that at a time when people are very concerned with their health and its relationship to what they eat, we have handed over the responsibility for our nourishment to faceless corporations. "
5 " 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
6 " The ground for the necessity of Christian schools lies in this very thing, that no fact can be known unless it be known in its relationship to God. And once this point is clearly seen, the doubt as to the value of teaching arithmetic in Christian schools falls out of the picture. Of course arithmetic must be taught in a Christian school. It cannot be taught anywhere else. "
― Douglas Wilson , The Case for Classical Christian Education
7 " As I stated earlier, I do not believe there is anything inherently wrong with even the most overused elements of epic fantasy. Magic swords, dragons, destined heroes -- even dark lords and ultimate evils can legitimately be used in literature of serious intent, not just mocked in satirical meta-fiction. To claim that they cannot would be much the same as claiming that nothing good can ever again be done with fiction involving detectives, or young lovers, or unhappy families. The value of a fictive element is not an inherent quality, but a contextual one, determined by its relationship to the other elements of the story it is embedded in.In other words, whether a scene in which a dragon is introduced is affecting, amusing, or agonizingly dull depends primarily on the choices made by the scene's author. I say " primarily" because dragons have appeared in thousands of stories over the centuries, and almost any reader may be presumed to have been exposed to at least one such. The reader's reaction will naturally be influenced by how they feel this new dragon compares to the dragons which they have been introduced to in the past. (Favorably, one would hope. A dragon must learn to make a good first impression if it is to do well in this life.) Such variables are out of the author's control, as are any unreasoning prejudices against dragons on the part of the reader. All that can be done is to make the dragon as vivid and well-suited for its purpose as is possible. If all the elements of fantasy and fiction in a work are fitted to their purposes and combine to create a moving story set in a convincing world, that work will presumably be a masterpiece. "
8 " When you look at Japanese traditional architecture, you have to look at Japanese culture and its relationship with nature. You can actually live in a harmonious, close contact with nature - this very unique to Japan. "
9 " I am very proud of this work because it is more about the meaning of the Easter Rising and its relationship to what this whole century has been about, people liberating themselves, freeing themselves. "
10 " This book is about physics and its about physics and its relationship with mathematics and how they seem to be intimately related and to what extent can you explore this relationship and trust it. "
11 " Every garden scheme should have a backbone, a central idea beautifully phrased. Every wall, path, stone and flower should have its relationship to the central idea. "
12 " History shows us that in times of people feeling like they are in need of some sort of rebellion or protests, the artists rise because the poetry we create about pain and its relationship to culture in the world begins to soothe and heal people who are feeling confused or afraid. "
13 " Without the name, any flower is still more or less a stranger to you. The name betrays its family, its relationship to other flowers, and gives the mind something tangible to grasp. It is very difficult for persons who have had no special training to learn the names of the flowers from the botany. "