The commonest ivory tower is that of the average man, the state of passivity towards experience.
Foremost is the principle that the purpose of consumer research is to understand the customer's needs and wishes, and thus design product and service that will provide better living for him in the future. A second principle is that no one can guess the future loss of business from a dissatisfied customer.
It is not our immediate task to “introduce” socialism, but only to bring social production and the distribution of products at once under the control of the Soviets of Workers’ Deputies.
A certain man once lost a diamond cufflink in the wide blue sea, and twenty years later, on the exact day, a Friday apparently, he was eating a large fish but there was no diamond inside. That's what I like
We are beginning to grasp the fact that although power can be contained in a boiler, mastery exists only in the brain: in other words, that it is ideas, not locomotives, that move the world.
It is proof of a narrow mind when things worthy of esteem are distinguished from things worthy of love. Great minds naturally love whatever is worthy of their esteem.
I think that it can be assumed that no adults are ever really 'shocked' - that being shocked is always a pose.
Could beauty, my lord, have better commerce than with honesty? Hamlet, Act iii, Scene 1
O spirit of love! how quick and fresh art thou, that notwithstanding thy capacity receiveth as the sea, nought enters there, of what validity and pitch soe'er, but falls into abatement and low price, even in a minute!
O, that way madness lies; let me shun that; no more of that.
The three treasures, which are Buddha, the (Buddhist) Law and the (Buddhist) Priesthood; should be given sincere reverence, for they are the final refuge of all living things. Few men are so bad that they cannot be taught their truth.
It is indeed in many ways more comfortable to belong to that section of society whose action are not publicly canvassed and discussed.
As the saying is, so many heads, so many wits.
It's not that she has not tried to improve her condition before acknowledging its hopelessness. (Oh, come on, let's get the hell out of this, and get into the first person.) I have sought, by study, to better my form and make myself Society's Darling. You see, I had been fed, in my youth, a lot of old wives' tales about the way men would instantly forsake a beautiful woman to flock about a brilliant one. It is but fair to say that, after getting out in the world, I had never seen this happen, but I thought that maybe I might be the girl to start the vogue. I would become brilliant. I would sparkle. I would hold whole dinner tables spellbound. I would have throngs fighting to come within hearing distance of me while the weakest, elbowed mercilessly to the outskirts, would cry What did she say? or Oh, please ask her to tell it again. That's what I would do. Oh I could just hear myself.
The Revolution of 1848 found all the Rougons on the lookout, frustrated by their bad luck, and ready to use any means necessary to advance their cause. They were a family of bandits lying in wait, ready to plunder and steal.
After all, Kierkegaard was hardly a disinterested scientist. He gave his psychological description because he had a glimpse of freedom for man. He was a theorist of the open personality, of human possibility. In this pursuit, present-day psychiatry lags far behind him. Kierkegaard had no easy idea of what "health" is. But he knew what it was not: it was not normal adjustmentÂ—anything but that, as he has taken such excruciating analytical pains to show us. To be a "normal cultural man" is, for Kierkegaard, to be sickÂ—whether one knows it or not: "there is such a thing as fictitious health."38 Nietzsche later put the same thought: "Are there perhaps Â—a question for psychiatristsÂ—neuroses of health?" But Kierkegaard not only posed the question, he also answered it. If health is not "cultural normality," then it must refer to something else, must point beyond man's usual situation, his habitual ideas. Mental health, in a word, is not typical, but ideal-typical. It is something far beyond man, something to be achieved, striven for, something that leads man beyond himself. The "healthy" person, the true individual, the self-realized soul, the "real" man, is the one who has transcended himself.
The irony of man's condition is that the deepest need is to be free of the anxiety of death and annihilation; but it is life itself which awakens it, and so we must shrink from being fully alive
The malady of civilized man is his knowledge of death. The good artist, like the wise man, addresses himself to life and invests with his private vision the deeds and thoughts of men. The creation of a work of art, like an act of love, is our one small yes at the center of a vast no.
I realize that, in speaking to you this afternoon, there are certain limitations placed upon the right of free speech. I must be exceedingly careful, prudent, as to what I say, and even more careful and prudent as to how I say it. I may not be able to say all I think; but I am not going to say anything that I do not think.
You were a stranger to sorrow: therefore Fate has cursed you.