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1 " I now turn to a *subjective* consideration that belongs here; yet I can give even less distinctness to it than to the objective consideration just discussed, for I shall be able to express it only by image and simile. Why is our consciousness brighter and more distinct the farther it reaches outwards, so that its greatest clearness lies in sense perception, which already half belongs to things outside us; and, on the other hand, becomes more obscure as we go inwards, and leads, when followed to its innermost recesses, into a darkness in which all knowledge ceases? Because, I say, consciousness presupposes *individuality*; but this belongs to the mere phenomenon, since, as the plurality of the homogeneous, it is conditioned by the forms of the phenomenon, time and space. On the other hand, our inner nature has its root in what is no longer phenomenon but thing-in-itself, to which therefore the forms of the phenomenon do not reach; and in this way, the chief conditions of individuality are wanting, and distinct consciousness ceases therewith. In this root-point of existence the difference of beings ceases, just as that of the radii of a sphere ceases at the centre. As in the sphere the surface is produced by the radii ending and breaking off, so consciousness is possible only where the true inner being runs out into the phenomenon. Through the forms of the phenomenon separate individuality becomes possible, and on this individuality rests consciousness, which is on this account confined to phenomena. Therefore everything distinct and really intelligible in our consciousness always lies only outwards on this surface on the sphere. But as soon as we withdraw entirely from this, consciousness forsakes us―in sleep, in death, and to a certain extent also in magnetic or magic activity; for all these lead through the centre. But just because distinct consciousness, as being conditioned by the surface of the sphere, is not directed towards the centre, it recognizes other individuals certainly as of the same kind, but not as identical, which, however, they are in themselves. Immortality of the individual could be compared to the flying off at a tangent of a point on the surface; but immortality, by virtue of the eternity of the true inner being of the whole phenomenon, is comparable to the return of that point on the radius to the centre, whose mere extension is the surface. The will as thing-in-itself is entire and undivided in every being, just as the centre is an integral part of every radius; whereas the peripheral end of this radius is in the most rapid revolution with the surface that represents time and its content, the other end at the centre where eternity lies, remains in profoundest peace, because the centre is the point whose rising half is no different from the sinking half. Therefore, it is said also in the *Bhagavad-Gita*: *Haud distributum animantibus, et quasi distributum tamen insidens, animantiumque sustentaculum id cognoscendum, edax et rursus genitale* (xiii, 16, trans. Schlegel) [Undivided it dwells in beings, and yet as it were divided; it is to be known as the sustainer, annihilator, and producer of beings]. Here, of course, we fall into mystical and metaphorical language, but it is the only language in which anything can be said about this wholly transcendent theme." ―from_The World as Will and Representation_. Translated from the German by E. F. J. Payne. In Two Volumes, Volume II, pp. 325-326 "
2 " Think about it; the quicktank is given a job most of us would laugh out of town. Build a sophisticated camera capable of full 3-D input and peripheral pickup, using only water and jelly.Build an eye. "
― Warren Ellis , Transmetropolitan, Vol. 2: Lust for Life
3 " If a person cannot swim across the river, he must take the bridge. He is not afraid of the water or worried that he may drown. But he takes the bridge out of necessity. It is a fact. To fear or worry over necessities (over facts), stills the mind. The stagnant mind only focuses and refocuses on a single point, without peripheral vision—it ponders danger, but it does not prepare for it. The brave man is not bound immobile with caution or lost scouting the fog of hazard calculating insurmountable variables. His sight and sense is not hindered and he may confront danger upon its arrival. To be brave is not to be careless or headstrong, but to act without expectation. "
4 " What was it like then to witness the transformation wrought by this construction? A geometric idea of precision suddenly imposed on a landscape, lived on and in for centuries. The land itself like a body submitted to military discipline. Or like a mind, tutored along certain acceptable pathways, so that finally all that lies outside certain avenues of thought begins to assume an air of unreality.The land of course is still there. Only now it has receded into the background. It is what you see in your peripheral vision as you speed down the highway. The complexity of it, the intricate presence of it, has been reduced now to a single word, jungle. If once you breathed its breath or slept surrounded by its dark or wakened with its light, you no longer remember. You tell yourself life has improved. The jungle is in the past. To enter it is to stray from the path, or to be pulled down into some unknown depth. It is an exotic place, intriguing but also unpredictable, uncontrolled, threatening the well-paved order of existence. "
― Susan Griffin , A Chorus of Stones: The Private Life of War
5 " Alterations in the environment place us under personal stress. Changes in our routines and the physical, social, cultural, and economic environment forces us to make decisive decisions, we cannot continue our robotic ways. We must adapt to fresh encounters with the peripheral world. Variation in our external domain brings about shocking revolutions of our internal realm of thoughts and emotions. "
6 " There will be people who admire your strength and courage. But, there will also be those willing to knock everything you say and do. They think it goes unnoticed, but you have excellent peripheral vision. The trick is to never let them get the best of you. Don't become vulnerable to their deceptive nature. You were born to succeed. "
― , Sweet Destiny
7 " As long as the eyes of our faith are fixed upon our troubles we will not find joy. Until our minds consciously move the Lord from our peripheral vision into the narrow corridor of our focus, joy will elude us. "
― Paul Tautges , Pray about Everything: Cultivating God-Dependency
8 " This had always been the worst time when the quiet emptiness could leave him gasping for breath. She was there, his wife, a peripheral shadow moving across a doorway, or in the reflection of a window, and he had to stop looking for her. And the whiskey helped – helped him walk past her when the fire was doused. But occasionally she followed him up the stairs and that’s why he began to take the bottle with him, because she stood in the corner of their bedroom and watched him undress, and when he was on the verge of sleep, she leant over him and asked him things like, Remember when we first met? "
― Sarah Winman , Tin Man
9 " afflictions are classed as peripheral mental factors and are not themselves any of the six main minds [eye, ear, nose, tongue, body and mental consciousnesses]. however, when any of the afflicting mental factors becomes manifest, a main mind [a mental consciousness] comes under its influence, goes wherever the affliction leads it, and 'accumulates' a bad action.there are a great many different kinds of afflictions, but the chief of them are desire, hatred, pride, wrong view and so forth. of these, desire and hatred are chief. because of an initial attachment to oneself, hatred arises when something undesirable occurs. further, through being attached to oneself the pride that holds one to be superior arises, and similarly when one has no knowledge of something, a wrong view that holds the object of this knowledge to be non-existent arises.how do self-attachment and so forth arise in such great force? because of beginningless conditioning, the mind tightly holds to 'i, i' even in dreams, and through the power of this conception, self-attachment and so forth occur. this false conception of 'i' arises because of one's lack of knowledge concerning the mode of existence of things. the fact that all objects are empty of inherent existence is obscured and one conceives things to exist inherently; the strong conception of 'i' derives from this. therefore, the conception that phenomena inherently exist is the afflicting ignorance that is the ultimate root of all afflictions. "
― Dalai Lama XIV
10 " He began as a minor imitator of Fitzgerald, wrote a novel in the late twenties which won a prize, became dissatisfied with his work, stopped writing for a period of years. When he came back it was to BLACK MASK and the other detective magazines with a curious and terrible fiction which had never been seen before in the genre markets; Hart Crane and certainly Hemingway were writing of people on the edge of their emotions and their possibility but the genre mystery markets were filled with characters whose pain was circumstantial, whose resolution was through action; Woolrich's gallery was of those so damaged that their lives could only be seen as vast anticlimax to central and terrible events which had occurred long before the incidents of the story. Hammett and his great disciple, Chandler, had verged toward this more than a little, there is no minimizing the depth of their contribution to the mystery and to literature but Hammett and Chandler were still working within the devices of their category: detectives confronted problems and solved (or more commonly failed to solve) them, evil was generalized but had at least specific manifestations: Woolrich went far out on the edge. His characters killed, were killed, witnessed murder, attempted to solve it but the events were peripheral to the central circumstances. What I am trying to say, perhaps, is that Hammett and Chandler wrote of death but the novels and short stories of Woolrich *were* death. In all of its delicacy and grace, its fragile beauty as well as its finality.Most of his plots made no objective sense. Woolrich was writing at the cutting edge of his time. Twenty years later his vision would attract a Truffaut whose own influences had been the philosophy of Sartre, the French nouvelle vague, the central conception that nothing really mattered. At all. But the suffering. Ah, that mattered; that mattered quite a bit. "
― Cornell Woolrich , The Fantastic Stories of Cornell Woolrich (Alternatives SF Series)
11 " Our interests are centered in ourselves. We are preoccupied with material things. Our supreme god is technology; our goddess is sex. Most of us are more interested in getting to the moon than in getting to heaven, more concerned about conquering space than about conquering ourselves. We are more dedicated to material security than to inner purity. We give much more thought to what we wear, what we eat, what we drink, and what we can do to relax than we give to what we are. This preoccupation with peripheral things applies to every area of our lives. "
― Billy Graham , Billy Graham in Quotes
12 " ... we have created a man with not one brain but two. ... This new brain is intended to control the biological brain. ... The patient's biological brain is the peripheral terminal -- the only peripheral terminal -- for the new computer. ... And therefore the patient's biological brain, indeed his whole body, has become a terminal for the new computer. We have created a man who is one single, large, complex computer terminal. The patient is a read-out device for the new computer, and is helpless to control the readout as a TV screen is helpless to control the information presented on it. "
― Michael Crichton , The Terminal Man
13 " We have come to understand the phenomena of life only as an assemblage of the lifeless. We take the mechanistic abstractions of our technical calculation to be ultimately concrete and " fundamentally real," while our most intimate experiences are labelled " mere appearance" and something having reality only within the closet of the isolated mind. Suppose however we were to invert this whole scheme, reverse the order in which it assigns abstract and concrete. What is central to our experience, then, need not be peripheral to nature. This sunset now, for example, caught within the network of bare winter branches, seems like a moment of benediction in which the whole of nature collaborates. Why should not these colours and these charging banners of light be as much a part of the universe as the atoms and molecules that make them up? If they were only " in my mind," then I and my mind would no longer be a part of nature. Why should the pulse of life toward beauty and value not be a part of things? Following this path, we do not vainly seek to assemble the living out of configurations of dead stuff, but we descend downwards from more complex to simpler grades of the organic. From humans to trees to rocks; from " higher grade" to " lower grade" organisms. In the universe of energy, any individual thing is a pattern of activity within the flux, and thereby an organism at some level. "
14 " If we consider this official or elite multiculturalism as an ideological state apparatus we can see it as a device for constructing and ascribing political subjectivities and agencies for those who are seen as legitimate and full citizens and others who are peripheral to this in many senses. There is in this process an element of racialized ethnicization, which whitens North Americans of European origins and blackens or darkens their 'others' by the same stroke. This is integral to Canadian class and cultural formation and distribution of political entitlement. The old and established colonial/racist discourses of tradition and modernity, civilization and savagery, are the conceptual devices of the construction and ascription of these racialized ethnicities. It is through these 'conceptual practices of power' (Smith, 1990) that South Asians living in Canada, for example, can be reified as hindu or muslim, in short as religious identities.....We need to repeat that there is nothing natural or primordial about cultural identities - religious or otherwise - and their projection as political agencies. In this multiculturalism serves as a collection of cultural categories for ruling or administering, claiming their representational status as direct emanations of social ontologies. This allows multiculturalism to serve as an ideology, both in the sense of a body of content, claiming that 'we' or 'they' are this or that kind of cultural identities, as well as an epistemological device for occluding the organization of the social....an interpellating device which segments the nation's cultural and political space as well as its labour market into ethnic communities....Defined thus, third world or non-white peoples living in Canada become organized into competitive entities with respect to each other. They are perceived to have no commonality, except that they are seen as, or self-appellate as, being essentially religious, traditional or pre-modern, and thus civilizationally backward. This type of conceptualization of political and social subjectivity or agency allows for no cross-border affiliation or formation, as for example does the concept of class. "
― Himani Bannerji
15 " When you're driving, you don't focus on everything at once, but you have peripheral awareness of it, right? You focus on what you need to at any given moment, whether it's the car in front of you, the jackass in the lifted truck passing you, or the sirens behind you, whatever. Everything exists, everything is there, but you don't have to see it all at once. Does that help? You don't have to see all the bindings you're seeing right now. Just focus on the outlines of the physical stuff you saw before. "
― Kevin Hearne , Trapped (The Iron Druid Chronicles, #5)
16 " And in Kandahar he was taught about survival, about fighting and killing and hunting, and he learned much else without being taught, such as looking out for himself and watching his tongue and not saying the wrong thing, the thing that might get him killed. About the dignity of the lost, about losing, and how it cleansed the soul to accept defeat, and about letting go, avoiding the trap of holding on too tightly to what you wanted, and about abandonment in general, and in particular fatherlesness, the lessness of fathers, the lessness of the fatherless, and the best defenses of those who are less against those who are more: inwardness, forethought, cunning, humility and good peripheral vision. The many lessons of lessness. The lessening from which growing could begin. "
― Salman Rushdie , The Enchantress of Florence
17 " The destruction of sight, wherever the injuries be sustained, follows the same law: all colours are affected in the first place, and lose their saturation. Then the spectrum is simplified, being reduced to four andsoon to two colours; finally a grey monochrome stage is reached, although the pathological colour is never identifiable with any normal one. Thus in central as in peripheral lesions ‘the loss of nervous substance results not only in a deficiency of certain qualities, but in the change to a less differentiated and more primitive structure’. "
― Maurice Merleau-Ponty , Phenomenology of Perception
18 " The destruction of sight, wherever the injuries be sustained, followsthe same law: all colors are affected in the first place,and lose theirsaturation. Then the spectrum is simplified, being reduced to four andsoon to two colors; finally a grey monochrome stage is reached,although the pathological color is never identifiable with any normalone. Thus in central as in peripheral lesions ‘the loss of nervous substance results not only in a deficiency of certain qualities, but in thechange to a less differentiated and more primitive structure’. "
19 " He couldn't escape it. She'd begun re-calibrating his senses the moment she came through that library door. His peripheral vision was now trained for flashes of golden hair: his ears, trained for her melodic laugh. He found himself following the drifting scent of her soap and dusting powder, like a dog panting after the butcher's wife. "
― Tessa Dare , Do You Want to Start a Scandal (Spindle Cove, #5; Castles Ever After, #4)
20 " Jazz is the music of the body. The breath comes through brass. It is the body’s breath, and the strings’ wails and moans are echoes of the body’s music. It is the body’s vibrations which ripple from the fingers. And the mystery of the withheld theme, known to jazz musicians alone, is like the mystery of our secret life. We give to others only peripheral improvisations. "
― Anaïs Nin , The Diary of Anaïs Nin, Vol. 5: 1947-1955
