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1 " Dasein *is authentically itself* in the primordial individualization of the reticent resoluteness which exacts anxiety of itself. *As something that keeps *silent*, authentic *Being*-one’s-Self is just the sort of thing that does not keep on saying ‘I’; but in its reticence it ‘*is*’ that thrown entity as which it can authentically be. The Self which the reticence of resolute existence unveils is the primordial phenomenal basis for the question as to the Being of the ‘I’. Only if we are oriented phenomenally by the meaning of the Being of the authentic potentiality-for-Being-one’s-Self are we put in a position to discuss what ontological justification there is for treating substantiality, simplicity, and personality as characteristics of Selfhood. In the prevalent way of saying “I,” it is constantly suggested that what we have in advance is a Self-Thing, persistently present-at-hand; the ontological question of the Being of the Self must turn away from any such suggestion.*Care does not need to be founded in a Self. But existentiality, as constitutive for care, provides the ontological constitution of Dasein’s Self-constancy, to which there belongs, in accordance with the full structural content of care, its Being-fallen factically into non-Self-constancy*. When fully conceived, the care-structure includes the phenomenon of Selfhood. This phenomenon is clarified by Interpreting the meaning of care; and it is as care that Dasein’s totality of Being has been defined.”―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 369-370 "
― Martin Heidegger
2 " Thus with the question of the Being of truth and the necessity of presupposing it, just as with the question of the essence of knowledge, an 'ideal subject' has generally been posited. The motive for this, whether explicit or tacit, lies in the requirement that philosophy should have the '*a priori*' as its theme, rather than 'empirical facts' as such. There is some justification for this requirement, though it still needs to be grounded ontologically. Yet is this requirement satisfied by positing an 'ideal subject'? Is not such a subject *a fanciful idealization*? With such a conception have we not missed precisely the *a priori* character of that merely 'factual' subject, Dasein? Is it not an attribute of the *a priori* character of the factical subject (that is, an attribute of Dasein's facticity) that it is in the truth and in untruth equiprimordially?The ideas of a 'pure " I" ' and of a 'consciousness in general' are so far from including the *a priori* character of 'actual' subjectivity that the ontological characters of Dasein's facticity and its state of being are either passed over or not seen at all. Rejection of a 'consciousness in general' does not signify that the *a priori* is negated, any more than the positing of an idealized subject guarantees that Dasein has an *a priori* character grounded upon fact.Both the contention that there are 'eternal truths' and the jumbling together of Dasein's phenomenally grounded 'ideality' with an idealized absolute subject, belong to those residues of Christian theology within philosophical problematics which have not as yet been radically extruded.The Being of truth is connected primordially with Dasein. And only because Dasein is as constituted by disclosedness (that is, by understanding), can anything like Being be understood; only so is it possible to understand Being." ―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, p. 272 "
3 " Today, if you have one depressing thought in you, you will sit depressed. Why? The whole cosmos is going on phenomenally well today, but that does not matter. In your mind there is one thought – not too many, just one – that is bothering you, that will depress you and put you in the dumps. "
― Sadhguru , Of Mystics & Mistakes
4 " It doesn't matter how you grew up, or what you've struggled with in life - your mind is unscathed by any circumstance you've yet to live and it's phenomenally powerful. "
5 " Gentlemen, let us suppose that man is not stupid. (Indeed one cannot refuse to suppose that, if only from the one consideration, that, if man is stupid, then who is wise?) But if he is not stupid, he is monstrously ungrateful! Phenomenally ungrateful. In fact, I believe that the best definition of man is the ungrateful biped. "
― Fyodor Dostoevsky , Notes from Underground, White Nights, The Dream of a Ridiculous Man, and Selections from The House of the Dead
6 " The admiration you lavish on others phenomenally reflects the respect you give yourself. "
7 " Our anxieties were driving us to become other people-he was Earner; I was Mother, like characters in some phenomenally boring Ionesco play. We both worried all the time and often didn't remember to laugh. I could find relief in the baby's smile, or with my friends, or now, in yoga. I didn't see that Bruce was headed someplace where there was no relief. "
― Claire Dederer , Poser: My Life in Twenty-three Yoga Poses
8 " Suppose someone were to describe a small country that provided free education through university for all of its citizens, transportation for schoolchildren, and free health care - including heart surgery - for all. You might suspect that a country is either phenomenally rich or on the fast track to fiscal crisis. "
― Joseph E. Stiglitz , The Great Divide: Unequal Societies and What We Can Do About Them
9 " Our anxieties were driving us to become other people—he was Earner; I was Mother, like characters in some phenomenally boring Ionesco play. "
10 " I had a great drama teacher, and he sort of made out drama school as this incredibly difficult thing to get into: 6,000 people apply every year, and some of the schools only have 12 places. It's a phenomenally difficult thing to get into. And that excited me - I wanted that challenge. "
11 " Nothing defines humans better than their willingness to do irrational things in the pursuit of phenomenally unlikely payoffs. This is the principle behind lotteries, dating, and religion. "
