3
" What is it about the moment you fall in love? How can such a small measure of time contain such enormity? I suddenly realize why people believe in déjà vu, why people believe they've lived past lives, because there is no way the years I've spent on this earth could possibly encapsulate what I'm feeling. The moment you fall in love feels like it has centuries behind it, generations—all of them rearranging themselves so that this precise, remarkable intersection could happen. In you heart, in your bones, no matter how silly you know it is, you feel that everything has been leading to this, all the secret arrows were pointing here, the universe and time itself crafted this long ago, and you are just now realizing it, you are now just arriving at the place you were always meant to be. "
― David Levithan , Every Day (Every Day, #1)
5
" Do you know the hallmark of a second rater? It's resentment of another man's achievement. Those touchy mediocrities who sit trembling lest someone's work prove greater than their own - they have no inkling of the loneliness that comes when you reach the top. The loneliness for an equal - for a mind to respect and an achievement to admire. They bare their teeth at you from out of their rat holes,thinking that you take pleasure in letting your brilliance dim them - while you'd give a year of my life to see a flicker of talent anywhere among them. They envy achievement, and their dream of greatness is a world where all men have become their acknowledged inferiors. They don't know that that dream is the infallible proof of mediocrity, because that sort of world is what the man of achievement would not be able to bear. They have no way of knowing what he feels when surrounded by inferiors - hatred? no, not hatred, but boredom - the terrible, hopeless, draining, paralyzing boredom. Of what account are praise and adulation from men whom you don't respect? Have you ever felt the longing for someone you could admire? For something, not to look down at, but up to?" " I've felt it all my life," she said. "
7
" I, myself, have killed six people. All random, all undetected, no way to trace them to me. And, let me tell you, there's nothin' like it. It's a great feeling. Yeah, I know, you're thinking. 'Aw, he's a comedian. He's just sayin' that stuff.' Good. That's exactly what I want you to think. "
― George Carlin , Brain Droppings
8
" Music is crucial. Beyond no way can I overstress this fact. Let's say you're southbound on the interstate, cruising alone in the middle lane, listening to AM radio. Up alongside comes a tractor trailer of logs or concrete pipe, a tie-down strap breaks, and the load dumps on top of your little sheetmetal ride. Crushed under a world of concrete, you're sandwiched like so much meat salad between layers of steel and glass. In that last, fast flutter of your eyelids, you looking down that long tunnel toward the bright God Light and your dead grandma walking up to hug you--do you want to be hearing another radio commercial for a mega, clearance, closeout, blow-out liquidation car-stereo sale? "
― Chuck Palahniuk , Rant
9
" Did you eat my Twinkies?" She gulped. Keeping her eyes glued to the whip, she said, " Exactly what Twinkies are we talking about?" " The Twinkies in the cupboard over the sink. The only Twinkies in the trailer." His fingers convulsed around the coils of leather.Oh, Lord, she thought. Flayed to death for a Twinkle." Well?" " It, uh — it won't happen again, I promise you. But they didn't have any special marking on them, so there was no way I could tell they were yours." Her eyes remained riveted on the whip. " And normally I wouldn't have eaten them— I never eat junk food-—but I was hungry last night, and, well, when you think about it, you'll have to admit I did you a favor because they're clogging my arteries now instead of yours." His voice was quiet. Too quiet. In her mind she heard the howl of a rampaging Cossack baying at a Russian moon. " Don't touch my Twinkies. Ever. If you want Twinkies, buy your own. "
11
" It is very important to note that the transcendence of the object is by no means a primitive component necessarily ingredient in all knowledge. It is missing in all ecstatic knowledge. In ecstatic knowledge the known world is still not objectively given. Only when the (logically and genetically simultaneous) act furnishing ecstatic knowledge and the subject which performs this act become themselves the content of knowledge in the act of reflection does the character originally given in ecstatic knowledge become a mere reference pointing to the “object.” It is only here that the object or that which turns into an object remains from now on “transcendent” to consciousness. Therefore, whenever there is consciousness, objects transcendent to consciousness must also be given to consciousness. Their structural relationship is indissoluble. Whenever self-consciousness and consciousness of an object arise, they do so simultaneously and through the same process. The categorical form of an object is not first impressed in a judgment upon a nonobjective given, not even in a one-term, simple judgment, as some people have thought (e.g., Heinrich Maier in his book *Wahrheit und Wirklichkeit*). This is a pure construction. Consciousness of an object precedes all judgment and is not originally constituted by judgment. The same holds true of consciousness of states of affairs. The consciousness of an object and the intentional object are not the result of an active [tätige] “forming” or “imprinting” which we perform on the given through judgments or any other operations of thought. On the contrary, they are the result of a pulling back, the result, that is, of the re-flexive act, in which an originally ecstatic [*ekstatisch gebender*] act turns back knowingly onto itself and comes upon a central self as its starting point. This central self can be given at every level and degree of “concentration” and “collectedness” in “self-consciousness.” What we had hold of [*das Gehabte*] remains “as” object, while the act of reflection turns the knowing back into the knower, as the result of a turning away [*Abwendung*] and a pulling back, and not of an active turning to [*Zuwendung*].
From what has been said, one may very well imagine that the real world could be abolished without consciousness and the self being altered or abolished thereby. But this could in no way be the case with the world of objects that transcend consciousness. Descartes as well as Lotze misunderstood this. Where a *cogito* exists, there must also be a *cogitatur* in which a transcendent object is thought. Only a being capable of reflection (*reflexio*) and self-consciousness *can* have objects. Charlotte Bühler has recently made it seem probable that the infant does not yet possess objective consciousness. In waking from the effects of a drug we can follow the process by which the givenness of the surrounding world becomes objective again. There is one last point of contact between the problem of reality and the consciousness of transcendence. The consciousness of transcendence, as already indicated, shows how the mere ecstatic possession of reality on the level of the immediately experienced resistance of an X to the central drives of life passes over into a reflexive and thus objective possession of reality. And we find similar transitions between ecstatic remembering which is merged in the being of what is past and reflexive remembering, between ecstatic drive activities and recurrent deliberation [*Besinnung*], between ecstatic surrender to a value and objectification of a value, between identifying with an alter ego and “understanding” [*Verstehen*] another, however slightly.”
―from_Idealism and Realism_ "
― Max Scheler
12
" There is a law of the natural worlds (the spiritual and the physical) and this is something I have understood: that for every genuine existence, for every real manifestation and occurrence, there are are ten thousand falsities. Before you meet what or who is genuine, you will first have met, or known of, what is fake; and ten thousand times so! There is no need to feel disappointments, any number below ten thousand deceptions renders you a lucky person! And you ask why is there a need for this to happen? Well, if you have not known what is false first, there is no way to understand what then comes which is truth. What is lesser is so afraid of what is genuine, that it finds it necessary to imitate and duplicate that imitation ten thousand times over, for fear that you will finally meet what is real. The more important that one existence is, the more imitations there are in the world. "
― C. JoyBell C.