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1 " The ‘I’ is a bare consciousness, accompanying all concepts. In the ‘I’, ‘nothing more is represented than a transcendental subject of thoughts’. ‘Consciousness in itself (is) not so much a representation…as it is a form of representation in general.’ The ‘I think’ is ‘the form of apperception, which clings to every experience and precedes it.’Kant grasps the phenomenal content of the ‘I’ correctly in the expression ‘I think’, or—if one also pays heed to including the ‘practical person’ when one speaks of ‘intelligence’—in the expression ‘I take action’. In Kant’s sense we must take saying “I” as saying “I think.” Kant tries to establish the phenomenal content of the “I” as *res cogitans*. If in doing so he calls this “I” a ‘logical subject’, that does not mean that the “I” in general is a concept obtained merely by way of logic. The “I” is rather the subject of logical behavior, of binding together. ‘I think’ means ‘I bind together’. All binding together is an ‘*I* bind together’. In any taking-together or relating, the “I” always underlies—the ὑποκείμενον [hypokeimenon; subjectum; subject]. The *subjectum* is therefore ‘consciousness in itself’, not a representation but rather the ‘form’ of representation. That is to say, the “I think” is not something represented, but the formal structure of representing as such, and this formal structure alone makes it possible for anything to have been represented. When we speak of the “form” of representation, we have in view neither a framework nor a universal concept, but that which, as εἶδος [eidos], makes every representing and everything represented be what it is. If the “I” is understood as the form of representation, this amounts to saying that it is the ‘logical subject’.Kant’s analysis has two positive aspects. For one thing, he sees the impossibility of ontically reducing the “I” to a substance; for another thing, he holds fast to the “I” as ‘I think’. Nevertheless, he takes this “I” as subject again, and he does so in a sense which is ontologically inappropriate. For the ontological concept of the subject *characterizes not the Selfhood of the “I” qua Self, but the self-sameness and steadiness of something that is always present-at-hand*. To define the “I” ontologically as “*subject*” means to regard it as something always present-at-hand. The Being of the “I” is understood as the Reality of the *res cogitans*." ―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 366-367 "
2 " 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 "
3 " I ought not to doubt the steadiness of your affection. Yet such is the inconsistency of real love, that it is always awake to suspicion, however unreasonable; always requiring new assurances from the object of its interest, and thus it is, that i always feel revived, as by a new convinction, when your words tell me I am dear to you; and wanting these, I relapse into doubt and often into despondency. "
4 " You say 'love' too easily, Kepler." " No, not rally - please don't call me that. The idea that love has to be a blazing romantic thing of monogamous stability is innately ludicrous. You loved your parents, perhaps, because they were the warmth you could flee to. You loved your first childhood crush with a passion that made your lips tingle, your flesh grow light in their presence. You loved your wife with the steadiness of an ocean against the shore; your lover with the blaze of a shooting star, your best friend with the confidence of a mountain. Love is a many-splendorous thing, as the old song says.... "
5 " The women looked from one to the other, knowing what the men didn’t know. We knew the heartbeat and interior graces, compensation for our own clumsiness; the beatitude as we renounced our bodies, our noble little parasites the higher calling. We knew, without saying, the watery rollover, tremor, seismic shudders, the steadiness of the baby’s hiccups, the reliable stab from a kick to the kidney "
6 " He was a handsome man, not in the way of mercurial Cesare or the false angel, Morozzi, but with a calm steadiness that sat well upon him and shown in everything he did. The creations he drew from fire and air were possessed of great delicacy, but I was coming to realize that the man himself was as an oak, unshakable in the greatest storm. "
― Sara Poole , Poison (The Poisoner Mysteries, #1)
7 " If you make an inner-intent to remain steady in a completely unsteady atmosphere, you will be able to remain steady. This is because steadiness is indeed the quality of your own Self-form. So then, what do You have do with what is unsteady? "
― Dada Bhagwan
8 " I think of the quietness of Julian’s voice as he said I love you, the steadiness of his rib cage rising and falling against my back, as we sleep.I love you, Julian. But the words don’t come. "
― Lauren Oliver , Requiem (Delirium, #3)
9 " Active Hope is not wishful thinking. Active Hope is not waiting to be rescued . . . . by some savior. Active Hope is waking up to the beauty of life on whose behalf we can act. We belong to this world. The web of life is calling us forth at this time. We’ve come a long way and are here to play our part.With Active Hope we realize that there are adventures in store,strengths to discover, and comrades to link arms with.Active Hope is a readiness to discover the strengthsin ourselves and in others;a readiness to discover the reasons for hopeand the occasions for love.A readiness to discover the size and strength of our hearts,our quickness of mind, our steadiness of purpose,our own authority, our love for life,the liveliness of our curiosity,the unsuspected deep well of patience and diligence,the keenness of our senses, and our capacity to lead.None of these can be discovered in an armchair or without risk. "
― Joanna Macy
10 " why it shou'd create more surprise, to see [a lady] preside in a council of war, than in a council of state. Why may she not be as capable of heading an army as a parliament; or of commanding at sea as of reigning at land? What shou'd hinder her from holding the helm of a fleet with the same safety and steadiness as that of a nation? And why may she not exercise her soldiers, draw up her troops in battle array, and divide her forces into battalions at land, squadrons at sea, &c. with the same pleasure she wou'd have in seeing or ordering it to be done? The military art has no mystery in it beyond others, which Women cannot attain to. A Woman is as capable as a Man of making herself, by means of a map, acquainted with the good and bad ways, the dangerous and safe passes, or the proper situations for encampment. And what shou'd hinder her from making herself mistress of all the strategems of war, of charging, retreating, surprising, laying ambushes, counterfeiting marches, feigning flights, giving false attacks, supporting real ones, animating the soldiery, and adding example to eloquence by being the first to mount a breach. Persuasion, heat, and example are the soul of victory: And Women can shew as much eloquence, intrepidity, and warmth, where their honour is at stake, as is requisite to attack or defend a town. "
― Sophia Fermor , Woman Not Inferior to Man
11 " Making good use of our limited time - the limited time from birth to death, as well as our limited time each day - is the key to developing inner steadiness and calm. "
― Pema Chödrön , No Time to Lose: A Timely Guide to the Way of the Bodhisattva
12 " With the first jolt he was in daylight; they had left the gateways of King’s Cross, and were under blue sky. Tunnels followed, and after each the sky grew bluer, and from the embankment at Finsbury Park he had his first sight of the sun. It rolled along behind the eastern smokes — a wheel, whose fellow was the descending moon — and as yet it seemed the servant of the blue sky, not its lord. He dozed again. Over Tewin Water it was day. To the left fell the shadow of the embankment and its arches; to the right Leonard saw up into the Tewin Woods and towards the church, with its wild legend of immortality. Six forest trees — that is a fact — grow out of one of the graves in Tewin churchyard. The grave’s occupant — that is the legend — is an atheist, who declared that if God existed, six forest trees would grow out of her grave. These things in Hertfordshire; and farther afield lay the house of a hermit — Mrs. Wilcox had known him — who barred himself up, and wrote prophecies, and gave all he had to the poor. While, powdered in between, were the villas of business men, who saw life more steadily, though with the steadiness of the half-closed eye. Over all the sun was streaming, to all the birds were singing, to all the primroses were yellow, and the speedwell blue, and the country, however they interpreted her, was uttering her cry of “now. ” She did not free Leonard yet, and the knife plunged deeper into his heart as the train drew up at Hilton. But remorse had become beautiful. "
― E.M. Forster , Howards End
13 " Consider A MoveThe steady time of being unknown,in solitude, without friends,is not a steadiness that sustains.I hear your voice waver on the "
14 " To overlook those years (muddled, complicated times) is to fall into the trap of only celebrating success. We can learn as much, if not more, from failure, from promising paths that turn into dead ends. The vision, understanding, patience, and wisdom that informed Steve's last decade were forged in the trials of these intervening years. The failures, stinging reversals, miscommunications, bad judgment calls, emphases on wrong values-the whole Pandora's box of immaturity- were necessary prerequisites to the clarity, moderation, reflection, and steadiness he would display in later years. "
― Brent Schlender , Becoming Steve Jobs: The Evolution of a Reckless Upstart into a Visionary Leader
15 " The more important factors are a man’s perseverance, his ability to innovate and think of new ideas, to be willing to adapt to changing conditions, to push almost tirelessly at a task or several at a time, during the difficult seasons as well as the prosperous. Certainly a man may be all these on his own, and succeed, wife or no – but to have a wife who possessed these qualities, who could bring out in her husband such steadiness and strength of character by her example and unyielding affection… The worth of such a wife is immeasurable. - James Laurence to his grandson, Laurie "
16 " A character for steadiness once gone is not easily recovered "
― Thomas Hughes , Tom Brown's Schooldays
17 " A nation of philosophers [might have no need for the steadiness of venerable institutions], but a nation of philosophers is as little to be expected as the philosophical race of kings wished for by Plato. "
18 " To receive, you must be active. Keep in mind your purpose. You will receive in direct proportion to your clarity of vision, your definiteness of purpose, the steadiness of your faith, and the depth of your gratitude. "
19 " When I am away from Liturgy for too long, I find I burn for it now, for the steadiness of the calendar, the words" that ring out in repetition, the heavy scented air. When I return each week, I am coming home again. Liturgy is written into my flesh, sinking into my skin and my spirit. "
20 " Can you not see, […] that fairy tales in their essence are quite solid and straightforward; but that this everlasting fiction about modern life is in its nature essentially incredible? Folk-lore means that the soul is sane, but that the universe is wild and full of marvels. Realism means that the world is dull and full of routine, but that the soul is sick and screaming. The problem of the fairy tale is-what will a healthy man do with a fantastic world? The problem of the modern novel is-what will a madman do with a dull world? In the fairy tales the cosmos goes mad; but the hero does not go mad. In the modern novels the hero is mad before the book begins, and suffers from the harsh steadiness and cruel sanity of the cosmos. "
― G.K. Chesterton
