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21 " The writing of fantasy is best left to those who have nothing better to do, as is indicated by the fairy tales of otherwise gifted writers like Robert Graves and John Ciardi. It isn't so much the difficulty of doing it right, without falling off the tightrope into the cold pits of allegory or mindless whimsy—the weary thing is that even if you bring it off, all you've done is write a fantasy, and so what? Life is dangerous, and escapism has become a dirty word. I feel the same way, being a child of my own critical times. I'd write the other stuff, the real books, if I could. Plenty nitty-gritty. If I could. "
― Peter S. Beagle
22 " Though not everything is so easy in doing, ponder before you say something is far difficult to do! When you think of the difficulty in getting it done, think and think again; you may have spent the same time you should have used for the utmost preparations that could have made the difficulty you look at but cannot see the panacea on something else, or you are not finding the necessary time, wit, courage, tenacity and the will power to release your whole and true self to master the very act and art of making difficult things easier! "
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23 " It is not the difficulty of achieving greatness that stops us but the fear of being great. "
24 " Society already possesses the psychological techniques needed to obtain universal observance of a code -- a code which would guarantee the success of a community or state. The difficulty is that these techniques are in the hands of the wrong people--or, rather, there aren't any right people. "
― B.F. Skinner , Walden Two
25 " I'm struck by the difficulty I had in formulating it. When I think back now, I ask myself what else it was that I was talking about in Madness and Civilization or The Birth of the Clinic, but power? Yet I'm perfectly aware that I scarcely ever used the word and never had such a field of analyses at my disposal. I can say that this was an incapacity linked undoubtedly with the political situation in which we found ourselves. It is hard to see where, either on the Right or the Left, this problem of power could then have been posed. On the Right, it was posed only in terms of constitution, sovereignty, and so on, that is, in juridical terms; on the Marxist side, it was posed only in terms of the state apparatus. The way power was exercised - concretely, and in detail - with its specificity, its techniques and tactics, was something no one attempted to ascertain; they contented themselves with denouncing it in a polemical and global fashion as it existed among the " other," in the adversary camp. Where Soviet socialist power was in question, its opponents called it totalitarianism; power in Western capitalism was denounced by the Marxists as class domination; but the mechanics of power in themselves were never analyzed. "
26 " There is something about veganism that is not easy, but the difficulty is not inherent in veganism, but in our culture. "
― Will Tuttle , The World Peace Diet: Eating for Spiritual Health and Social Harmony
27 " Getting hold of the difficulty deep down is what is hard. Because if it is grasped near the surface it simply remains the difficulty it was. It has to be pulled out by the roots; and that involves our beginning to think about these things in a new way. The change is as decisive as, for example, that from the alchemical to the chemical way of thinking. The new way of thinking is what is so hard to establish. Once the new way of thinking has been established, the old problems vanish; indeed they become hard to recapture. For they go with our way of expressing ourselves and, if we clothe ourselves in a new form of expression, the old problems are discarded along with the old garment. "
― Ludwig Wittgenstein , Culture and Value
28 " The world truly is my oyster, the difficulty is... I haven't discovered the ALL of the tools to shuck it yet. "
29 " I believe the difficulty that lies in growth, is the struggle of letting go of all you know to learn about the unknown. When in all actuality the unknown that you're learning about is yourself. "
― Turcois Ominek
30 " No one should be surprised at the difficulty of faith, if there is some part of his life where he is consciously resisting or disobeying the commandment of Jesus. Is there some part of your life which you are refusing to surrender at his behest, some sinful passion, maybe, or some animosity, some hope, perhaps your ambition or your reason? ... How can you hope to enter into communion with him when at some point in your life you are running away from him? "
― Dietrich Bonhoeffer , The Cost of Discipleship
31 " The function of mindfulness is, first, to recognize the suffering and then to take care of the suffering. The work of mindfulness is first to recognize the suffering and second to embrace it. A mother taking care of a crying baby naturally will take the child into her arms without suppressing, judging it, or ignoring the crying. Mindfulness is like that mother, recognizing and embracing suffering without judgement. So the practice is not to fight or suppress the feeling, but rather to cradle it with a lot of tenderness. When a mother embraces her child, that energy of tenderness begins to penetrate into the body of the child. Even if the mother doesn't understand at first why the child is suffering and she needs some time to find out what the difficulty is, just her acto f taking the child into her arms with tenderness can alreadby bring relief. If we can recognize and cradle the suffering while we breathe mindfully, there is relief already. "
― Thich Nhat Hanh , No Mud, No Lotus: The Art of Transforming Suffering
32 " philosophy teaches us and unsettles us by confronting us with what we already know; there's an irony: the difficulty consisted in this course is that it teaches what you already know; it works by taking what we know from familiar and unquestioned settings and making it strange. that's how the examples work. ... philosophy estranges us, not by providing us with new information, but by inviting and provoking a new way of seeing. The risk is once the familiar turns strange it is never quiet the same again. Self-knowledge is like a lost innocence, however unsettling, you find it; it can never be unthought or unknown. "
― Michael J. Sandel , Justice: What's the Right Thing to Do?
33 " But pecuniary interest is clearly not in your nature. How quaint. I have written about people who don't care for money, but I never expected to meet one. Therefor I conclude that the difficulty concerns integrity. People whose lives are not balanced by a healthy love of money suffer from an appauling obsession with personal integrity." - Vida Winter "
34 " You may have been too quick to admit the difficulty of a specific task. The question is " how many times have you tried dealing with it" ? Don't say it's difficult if you haven't tried it! "
35 " Leave complains behind; Stop worrying and murmuring about the difficulty of something that you have not even attempted doing! How do you know that it's difficult if you have not even attempted doing it? Go, give a try! "
― Israelmore Ayivor , The Great Hand Book of Quotes
36 " As is so often the way, what we have suppressed and overlooked issomething startlingly obvious. The difficulty is that it is so obvious andbasic that one can hardly find the words for it. The Germans call it aHintergedanke, an apprehension lying tacitly in the back of our mindswhich we cannot easily admit, even to ourselves. The sensation of " I" asa lonely and isolated center of being is so powerful andcommonsensical, and so fundamental to our modes of speech andthought, to our laws and social institutions, that we cannot experienceselfhood except as something superficial in the scheme of the universe. Iseem to be a brief light that flashes but once in all the aeons of time—arare, complicated, and all-too-delicate organism on the fringe ofbiological evolution, where the wave of life bursts into individual,sparkling, and multicolored drops that gleam for a moment only tovanish forever. Under such conditioning it seems impossible and evenabsurd to realize that myself does not reside in the drop alone, but in thewhole surge of energy which ranges from the galaxies to the nuclearfields in my body. At this level of existence " I" am immeasurably old;my forms are infinite and their comings and goings are simply thepulses or vibrations of a single and eternal flow of energy. "
37 " The past is behind us," said Boudicca," but the difficulty there is we keep looking over our shoulders. "
38 " I realized that in refusing to take a vow man was drawn into temptation, and that to be bound by a vow was like a passage from libertinism to a real monogamous marriage. 'I believe in effort, I do not want to bind myself with vows' is the mentality of weakness and betrays a subtle desire for the thing to be avoided. Or where can be the difficulty in making a final decision? I vow to flee from the serpent which I know will bite me, I do not simply make an effort to flee from him. I know that mere effort may mean certain death. Mere effort means ignorance of the certain fact that the serpent is bound to kill me. The fact, therefore, that I could rest content with an effort only means that I have not yet clearly realized the necessity of definite action. 'But supposing my views are changed in the future, how can I bind myself by a vow?' Such a doubt often deters us. But that doubt also betrays a lack of clear perception that a particular thing must be renounced. That is why Nishkulanand has sung: 'Renunciaton without aversion is not lasting.' Where therefore the desire is gone, a vow of renunciation is the natural and inevitable fruit. "
― Mahatma Gandhi
39 " ..I began speaking.. First, I took issue with the media's characterization of the post-Katrina New Orleans as resembling the third world as its poor citizens clamored for a way out. I suggested that my experience in New Orleans working with the city's poorest people in the years before the storm had reflected the reality of third-world conditions in New Orleans, and that Katrina had not turned New Orleans into a third-world city but had only revealed it to the world as such. I explained that my work, running Reprieve, a charity that brought lawyers and volunteers to the Deep South from abroad to work on death penalty issues, had made it clear to me that much of the world had perceived this third-world reality, even if it was unnoticed by our own citizens. To try answer Ryan's question, I attempted to use my own experience to explain that for many people in New Orleans, and in poor communities across the country, the government was merely an antagonist, a terrible landlord, a jailer, and a prosecutor. As a lawyer assigned to indigent people under sentence of death and paid with tax dollars, I explained the difficulty of working with clients who stand to be executed and who are provided my services by the state, not because they deserve them, but because the Constitution requires that certain appeals to be filed before these people can be killed. The state is providing my clients with my assistance, maybe the first real assistance they have ever received from the state, so that the state can kill them. I explained my view that the country had grown complacent before Hurricane Katrina, believing that the civil rights struggle had been fought and won, as though having a national holiday for Martin Luther King, or an annual march by politicians over the bridge in Selma, Alabama, or a prosecution - forty years too late - of Edgar Ray Killen for the murder of civil rights workers in Philadelphia, Mississippi, were any more than gestures. Even though President Bush celebrates his birthday, wouldn't Dr. King cry if he could see how little things have changed since his death? If politicians or journalists went to Selma any other day of the year, they would see that it is a crumbling city suffering from all of the woes of the era before civil rights were won as well as new woes that have come about since. And does anyone really think that the Mississippi criminal justice system could possibly be a vessel of social change when it incarcerates a greater percentage of its population than almost any place in the world, other than Louisiana and Texas, and then compels these prisoners, most of whom are black, to work prison farms that their ancestors worked as chattel of other men? ...I hoped, out loud, that the post-Katrina experience could be a similar moment [to the Triangle Shirtwaist factory fiasco], in which the American people could act like the children in the story and declare that the emperor has no clothes, and hasn't for a long time. That, in light of Katrina, we could be visionary and bold about what people deserve. We could say straight out that there are people in this country who are racist, that minorities are still not getting a fair shake, and that Republican policies heartlessly disregard the needs of individual citizens and betray the common good. As I stood there, exhausted, in front of the thinning audience of New Yorkers, it seemed possible that New Orleans's destruction and the suffering of its citizens hadn't been in vain. "
― , Down in New Orleans: Reflections from a Drowned City
40 " Nine tenths of the ills from which intelligent people suffer spring from their intellect. They need at least a doctor who understands the disease. How can you expect Cottard to be able to treat you? He has made allowances for the difficulty of digesting sauces, for gastric trouble, but he has made no allowance for the effect of reading Shakespeare. "
― Marcel Proust , Remembrance of Things Past: Volume II - The Guermantes Way & Cities of the Plain