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1 " All that is worthy of love [*die Liebenswürdigkeiten*], from the viewpoint of God's comprehensive love, might have been stamped and created by this act of love; man's love does not so stamp or create its objects. Man's love is restricted to recognizing the objective demand these objects make and to submitting to the gradation of rank in what is worthy of love. This gradation exists in itself, but in itself it exists " for" man, ordered to his *particular* essence. Loving can be characterized as correct or false only because a man's actual inclinations and acts of love can be in harmony with or oppose the rank-ordering of what is worthy of love. In other words, man can feel and know himself to be at one with, or separated and opposed to, the love with which God loved the idea of the world or its content before he created it, the love with which he preserves it at every instant. If a man in his actual loving, or in the order of his acts of love, in his preferences and depreciations, subverts this self-existent order, he simultaneously subverts the intention of the divine world-order―as it is in his power to do. And whenever he does so, his world as the possible object of knowledge, and his world as the field of willing, action, and operation, must necessarily fall as well.This is not the place to speak about the content of the gradations of rank in the realm of all that is worthy of love. It is sufficient here to say something about the *form* and *content* of the realm itself.From the primal atom and the grain of sand to God, this realm is *one* realm. This " unity" does not mean that the realm is closed. We are conscious that no one of the finite parts of it which are given to us can exhaust its fullness and its extension. If we have only *once* experienced how one feature which is worthy of love appears next to another―or how another feature of still higher value appears over and above one which we had taken till now as the " highest" in a particular region of values, then we have learned the essence of progress in or penetration into the realm. Then we see that this realm cannot have precise boundaries. Only in this way can we understand that when any sort of love is fulfilled by an object adequate to it the satisfaction this gives us can never be definitive. Just as the essence of certain operations of thought which create their objects through self-given laws (e.g., the inference from *n* to *n* + *I*) prevents any limits from being placed on their application, so it is in the essence of the act of love as it fulfills itself in what is worthy of love that it can progress from value to value, from one height to an even greater height. " Our heart is too spacious," said Pascal. Even if we should know that our actual ability to love is limited, at the same time we know and feel that this limit lies neither in the finite objects which are worthy of love nor in the essence of the act of love as such, but only in our organization and the conditions it sets for the occurrence and *arousal* of the act of love. For this arousal is bound up with the life of our body and our drives and with the way an object stimulates and calls this life into play. But *what* we grasp as *worthy of love* is not bound up with these, and more than the *form and structure* of the realm of which this value shows itself to be a part." ―from_Ordo Amoris_ "
2 " It could be said that a liberal education has the nature of a bequest, in that it looks upon the student as the potential heir of a cultural birthright, whereas a practical education has the nature of a commodity to be exchanged for position, status, wealth, etc., in the future. A liberal education rests on the assumption that nature and human nature do not change very much or very fast and that one therefore needs to understand the past. The practical educators assume that human society itself is the only significant context, that change is therefore fundamental, constant, and necessary, that the future will be wholly unlike the past, that the past is outmoded, irrelevant, and an encumbrance upon the future -- the present being only a time for dividing past from future, for getting ready.But these definitions, based on division and opposition, are too simple. It is easy, accepting the viewpoint of either side, to find fault with the other. But the wrong is on neither side; it is in their division...Without the balance of historic value, practical education gives us that most absurd of standards: " relevance," based upon the suppositional needs of a theoretical future. But liberal education, divorced from practicality, gives something no less absurd: the specialist professor of one or another of the liberal arts, the custodian of an inheritance he has learned much about, but nothing from. "
3 " He might be better considered as an exponent of Tartar financial, military, and political methods, who used the shifting alliances of khans and princes to replace the Tartar yoke with a Muscovite one. In his struggle with the Golden Horde, whose hegemony he definitively rejected after 1480, his closest ally was the Khan of the Crimea, who helped him to attack the autonomy of his fellow Christian principalities to a degree that the Tartars had never attempted. From the Muscovite point of view, which later enjoyed a monopoly, ‘Ivan the Great’ was the restorer of ‘Russian’ hegemony. From the viewpoint of the Novgorodians or the Pskovians he was the Antichrist, the destroyer of Russia’s best traditions. When he came to write his will, he described himself, as his father had done, as ‘the much-sinning slave of God’. "
― Norman Davies
4 " Thanksgiving dinner's sad and thankless. Christmas dinner's dark and blue. When you stop and try to see it From the turkey's point of view.Sunday dinner isn't sunny. Easter feasts are just bad luck. When you see it from the viewpoint of a chicken or a duck. Oh how I once loved tuna salad Pork and lobsters, lamb chops too Till I stopped and looked at dinner From the dinner's point of view. "
― Shel Silverstein
5 " These lecture provide material for the consideration of common factors, in theory and in development, from the viewpoint of the idea of surrender to the Divine Will, reviewing some aspects of the interplay between Christians and Moslems, and introducing material from and about Sufis. "
― Idries Shah , The Elephant in the Dark
6 " The Winter Photograph was my Ariadne, not because it would help me discover a secret thing (monster or treasure), but because it would tell me what constituted that thread which drew me toward Photography. I had understood that henceforth I must interrogate the evidence of Photography, not from the viewpoint of pleasure, but in relation to what we romantically call love and death. "
― Roland Barthes , Camera Lucida: Reflections on Photography
7 " But how, from the viewpoint of a Martian, did man differ from other animals? Would a race that could levitate and god knows what else be impressed by engineering? If so would the Aswan Dam or a thousand miles of coral reef win first prize? Man's self awareness, sheer conceit. There was no way to prove that sperm whales and sequoias were not philosophers and poets exceeding any human merit? "
― Robert A. Heinlein
8 " I received your letter of June 10th. I have never talked to a Jesuit priest in my life and I am astonished by the audacity to tell such lies about me. From the viewpoint of a Jesuit priest I am, of course, and have always been an atheist. "
― Albert Einstein
9 " Suspending moral judgement is not the immorality of the novel; it is its morality. The morality that stands against the ineradicable human habit of judging instantly, ceaselessly, and everyone; of judging before, and in the absence of, understanding. From the viewpoint of the novel's wisdom, that fervid readiness to judge is the most detestable stupidity. Not that the novelist utterly denies that moral judgement is legitimate, but that she refuses it a place in the novel. "
― Milan Kundera
10 " Development means a capacity for self-sustaining growth. It means that an economy must register advances which in turn will promote further progress. The loss of industry and skill in Africa was extremely small, if we measure it from the viewpoint of modern scientific achievements or even by the standards of England in the late eighteenth century. However, it must be borne in mind that to be held back at one stage means that it is impossible to go on to a further stage. When a person is forced to leave school after only two years of primary school education, it is no reflection on him that he is academically and intellectually less developed than someone who had the opportunity to be schooled right through to university level. What Africa experienced in the early centuries of trade was precisely a loss of development opportunity, and this is of greatest importance. Pg. 105 "
11 " From the viewpoint of what you can do, therefore, languages do differ - but the differences are limited. For example, Python and Ruby provide almost the same power to the programmer. "
12 " The value systems of those with access to power and of those far removed from such access cannot be the same. The viewpoint of the privileged is unlike that of the underprivileged. "
13 " Film gives us the luxury of deciding where the viewpoint of the audience is, and by knowing that, we can very effectively design around what is actually seen on camera. "