Best 566 quotes in «materialism quotes» category

Sometimes it didn't seem possible that I could be so unhappy, considering how much I had compared to other kids my age, and, believe me, I understood how extremely lucky I was. Sometimes things didn't add up.

Sometimes we can't see the relevance of Jesus Christ until we become dissatisfied with the world and realise that there must be more to life than working 9 to 5, buying and accumulating expensive 'things'and being attractive to members of the opposite sex.

Sometimes you may have nothing yet without hope you've got less

Some women would not cheat, and some would not have cheated, had they each married a man whom they love … or at least like.

Sooner or later everything will turn to dust - except love

Sophia sat in meditation on the riverbank when a student bent down to place two enormous pearls at her feet as a gift. She opened her eyes to see the pearls. She picked one up, but dropped it. It rolled down the hill upon which she was sitting and into the river. The student chased after it and looked all afternoon, diving, coming up for air, diving back down. “Sophia,” he asked. “Could you show me where it went in? I can’t find it.” “Right there,” she said throwing the other pearl in the river.

Stop being overly materialistic, and start building your empire. Your future self would surely love you if you do so.

Stuff comes and stuff goes and the only thing that matters in the end is who you are inside, what you do and what make it leaves in the world.

Take this idea that you have that you must be attached to things and apply to it the reality that you came here with nothing, and when you leave this great Earth you'll be leaving with nothing.

Suppose you woke up one morning to discover that you were the last person on earth. [...] In the situation described, you could satisfy many material desires that you can't satisfy in our actual world. You could have the car of your dreams. You could even have a showroom full of expensive cars. You could have the house of your dreams - or live in a palace. You could wear very expensive clothes. You could acquire not just a big diamond ring but the Hope Diamond itself. The interesting question is this: without people around, would you still want these things?

Technophillia is our natural state: we love our object and follow where they lead.

The author points to the impact of what he called Dutch disease, where the discovery of found wealth from a particular commodity causes a culture to atrophy with respect to work ethic and broader development. Continuing wealth from the single commodity is taken for granted. The government, flush with wealth, is expected to be generous. When the price of that commodity drops, a government which would remain in power dare not cut back on this generosity.

Terrified executives saw that they had a simple choice: convince consumers that your brand stands for Something Important - and thus that buying your merchandise is not just crass materialism, but something closer to an artistic statement - or fall into a price-cutting bloodbath with the generics.

That’s what money will buy you, in America,” Brown had said, firmly. “People say Americans are materialistic. But do you know why?” “Why?” asked Milgrim, more concerned with this uncharacteristically expansive mode of expression on Brown’s part. “Because they have better stuff,” Brown had replied. “No other reason.

the average cannot be kept high unless the standard of the leaders is very much higher.

The author's projected intellectual climate nearly 500 years in the future proclaims itself too pragmatic to consider living well as important as material satisfaction. This reminds us, ironically, that choosing NOT to consider life's deeper questions is in itself a choice with profound and lasting consequences.

The beginning of the most materialistic age in the history of the world, when wars would be fought without patriotism, when men would forget God and only pay attention to moral standards, when the will to power would replace the will to serve and beauty would be well-nigh forgotten in the terrible headlong rush of mankind toward the acquiring of possessions...

The author says the earliest Australian aborigines devoted extraordinary amounts of energy to enterprises no one now can understand.

The conflict between science and religion has a single and simple cause. It is the designation as religiously canonical of any conception of the material world open to scientific investigation....As a matter of fact, most of the dogmatic religions have exhibited a perverse talent for taking the wrong side on the most important concepts of the material universe, from the structure of the solar system to the origin of man. The result has been constant turmoil for many centuries, and the turmoil will continue as long as religious canons prejudge scientific questions.

The conventional materialist mode has very serious consequences in terms of how we live our lives, and how we treat other species and the natural world. It leads to a devaluation of life—of our own lives, of other species' and the Earth itself..a spiritual worldview can change our relationship to the world. It can engender a reverential attitude to nature, and to life itself. It can heal us, just as it can heal the whole world.

The connection between spirit and other matter, or between the visible and invisible world of human beings, is at present little understood. I am of the opinion that the connection is far more intimate than is generally believed. Of this fact there is the most positive and convincing proof. Many may be so averse to receiving new truths, which set aside all their preconceived opinions, as to disregard the positive evidence of their senses.

The conviction that's underneath a lot of other statements is, "I don't trust Gjod.

The culture of an age is determined according to the degree of awakening of the conscious life of its people which develops and control the form of materialistic production, distribution, and consumption.

​The defence of the principle of true justice will entail denouncing what is today continually promoted as ‘social justice’, a justice that serves only the lowest classes of society (the so-called ‘working classes’) and works to the detriment of other classes, effectively leading to injustice. The true state will also be hierarchical, especially because it will be able to acknowledge and create respect for the hierarchy of true values, giving primacy to values of a higher order, not material or utilitarian ones, and admitting relevant, legitimate inequalities or differences of social positions, opportunities and dignity. The true state will reject as aberrant the formula of the state of labour, whether or not this state is presented as ‘national’.​

The happiest people are not those who have the most, but those who are the most grateful for what they have.

The elephants are dancing on the graves of squeeling mice.

The essence of the charge made against the modern high-status ideal is that it is guilty of effecting a gigantic distortion of priorities, of elevating to the highest level of achievement a process of material accumulation that should instead be only one of many factors determining the direction of our lives under a more truthful, more broadly defined conception of ourselves.

The fundamental absurdity of materialism is that it starts from the objective, and takes as the ultimate ground of explanation something objective, whether it be matter in the abstract, simply as it is thought, or after it has taken form, is empirically given - that is to say, is substance, the chemical element with its primary relations. Some such thing it takes, as existing absolutely and in itself, in order that it may evolve organic nature and finally the knowing subject from it, and explain them adequately by means of it; whereas in truth all that is objective is already determined as such in manifold ways by the knowing subject through its forms of knowing, and presupposes them; and consequently it entirely disappears if we think the subject away. Thus materialism is the attempt to explain what is immediately given us by what is given us indirectly.

The great point in Christianity is the search for an independent content for spiritual life which, according to the insights of its founder, could be elevated, not by the forces of a world external to the soul of man, but by the revelation of a new world within his soul. Islam fully agrees with this insight and supplements it by the further insight that the illumination of the new world thus revealed is not something foreign to the world of matter but permeates it through and through. Thus the affirmation of spirit sought by Christianity would come not by the renunciation of external forces which are already permeated by the illumination of spirit, but by a proper adjustment of man's relation to these forces in view of the light received from the world within.

The difference between Nazism and Communism is just the size of the leader's moustache.

The gods grant nothing more than life, So let us reject whatever lifts us To unbreathable heights, Eternal but flowerless.

The Hartle-Hawking derivation of the unconditional probability of the existence of a universe of our sort is inconsistent with classical theism. The unconditional probability is very high, near to 1. For purposes of simplification, we are saying the probability is 99 percent; there is a 99 percent probability that a universe of our sort—I will call it a Hartle-Hawking universe—exists uncaused. The universe exists uncaused since the probability amplitude is determined by a summation or path integral over all possible histories of a finite universe. That is, the probability that a Hartle-Hawking universe exists follows directly from the natural-mathematical properties of possible finite universes; there is no need for a cause, probabilistic or otherwise, for there to be a 99 percent probability that a Hartle-Hawking universe will exist. This is not consistent with classical theism. According to classical theism, if a universe is to have any probability of existing, this probability is dependent on God's dispositions, beliefs, or choices. But the Hartle-Hawking probability is not dependent on any supernatural states or acts; Hartle and Hawking do not sum over anything supernatural in their path integral derivation of the probability amplitude. Furthermore, according to classical theism, the probability that a universe exist without divine causation is 0, and the probability that if a universe exists, it is divinely caused, is 1. Thus, the probabilities that are implied by classical theism are inconsistent with the probabilities implied by the Hartle-Hawking wave function of the universe.

Their constant outward-looking, their mania for radios, cars, and a thousand other trinkets made them dream and fix their eyes upon the trash of life, made it impossible for them to learn a language which could have taught them to speak of what was in their or others' hearts. The words of their souls were the syllables of popular songs.

Theism and materialism, so indifferent when taken retrospectively, point, when we take them prospectively, to wholly different outlooks of experience. For, according to the theory of mechanical evolution, the laws of redistribution of matter and motion, tho they are certainly to thank for all the good hours which our organisms have ever yielded us and for all the ideals which our minds now frame, are yet fatally certain to undo their work again, and to redissolve everything that they have once evolved. You all know the picture of the last state of the universe which evolutionary science foresees. I cannot state it better than in Mr. Balfour's words: That is the sting of it, that in the vast driftings of the cosmic weather, tho many a jeweled shore appears, and many an enchanted cloud-bank floats away, long lingering ere it be dissolved—even as our world now lingers, for our joy-yet when these transient products are gone, nothing, absolutely NOTHING remains, of represent those particular qualities, those elements of preciousness which they may have enshrined. Dead and gone are they, gone utterly from the very sphere and room of being. Without an echo; without a memory; without an influence on aught that may come after, to make it care for similar ideals. This utter final wreck and tragedy is of the essence of scientific materialism as at present understood. The lower and not the higher forces are the eternal forces, or the last surviving forces within the only cycle of evolution which we can definitely see. Mr. Spencer believes this as much as anyone; so why should he argue with us as if we were making silly aesthetic objections to the 'grossness' of 'matter and motion,' the principles of his philosophy, when what really dismays us is the disconsolateness of its ulterior practical results? No the true objection to materialism is not positive but negative. It would be farcical at this day to make complaint of it for what it IS for 'grossness.' Grossness is what grossness DOES—we now know THAT. We make complaint of it, on the contrary, for what it is NOT—not a permanent warrant for our more ideal interests, not a fulfiller of our remotest hopes. The notion of God, on the other hand, however inferior it may be in clearness to those mathematical notions so current in mechanical philosophy, has at least this practical superiority over them, that it guarantees an ideal order that shall be permanently preserved. A world with a God in it to say the last word, may indeed burn up or freeze, but we then think of him as still mindful of the old ideals and sure to bring them elsewhere to fruition; so that, where he is, tragedy is only provisional and partial, and shipwreck and dissolution not the absolutely final things. This need of an eternal moral order is one of the deepest needs of our breast. And those poets, like Dante and Wordsworth, who live on the conviction of such an order, owe to that fact the extraordinary tonic and consoling power of their verse. Here then, in these different emotional and practical appeals, in these adjustments of our concrete attitudes of hope and expectation, and all the delicate consequences which their differences entail, lie the real meanings of materialism and spiritualism—not in hair-splitting abstractions about matter's inner essence, or about the metaphysical attributes of God. Materialism means simply the denial that the moral order is eternal, and the cutting off of ultimate hopes; spiritualism means the affirmation of an eternal moral order and the letting loose of hope. Surely here is an issue genuine enough, for anyone who feels it; and, as long as men are men, it will yield matter for a serious philosophic debate.

The kind of people we have in Washington only trust what they think they own.

The kinds of purchases surveyed in the news generally sit well beyond necessity. In acquiring them, what we are after is rarely solely or even chiefly just material satisfaction; we are also guided by a deeper, often unconscious desire for some form of psychological transformation. We don't only want to own things; we want to be changed through our ownership of them. Once we examine consumer behaviour with sufficient attention and generosity, it becomes clear that we aren't indelibly materialistic at all. What makes our age distinctive is our ambition to try to accomplish a variety of complex psychological goals via the acquisition of material goods.

The last of us fell between the concrete fractures and steel memories of life. Nature gave the lot and we took with our eyes closed until nobody remained.

The leaders of thought and of action grope their way forward to a new life, realizing, sometimes dimly, sometimes clear-sightedly, that the life of material gain, whether for a nation or an individual, is of value only as a foundation, only as there is added to it the uplift that comes from devotion to loftier ideals.

The life of my people is to remember forever; each head granary is full. The life of your people is to forget: your thing granaries ("museums"), and not yourselves, are full.

The job wouldn't be just put the summer, but for a long time, as long as she could see ahead. Once they were used to the money coming in it would be impossible to do without again.

The less you need, the more you live

The living cell is the most complex system of its size known to mankind. Its host of specialized molecules, many found nowhere else but within living material, are themselves already enormously complex. They execute a dance of exquisite fidelity, orchestrated with breathtaking precision. Vastly more elaborate than the most complicated ballet, the dance of life encompasses countless molecular performers in synergetic coordination. Yet this is a dance with no sign of a choreographer. No intelligent supervisor, no mystic force, no conscious controlling agency swings the molecules into place at the right time, chooses the appropriate players, closes the links, uncouples the partners, moves them on. The dance of life is spontaneous, self-sustaining, and self-creating.

The main defect of all hitherto-existing materialism — that of Feuerbach included — is that the Object [der Gegenstand], actuality, sensuousness, are conceived only in the form of the object [Objekts], or of contemplation [Anschauung], but not as human sensuous activity, practice [Praxis], not subjectively. Hence it happened that the active side, in opposition to materialism, was developed by idealism — but only abstractly, since, of course, idealism does not know real, sensuous activity as such. Feuerbach wants sensuous objects [Objekte], differentiated from thought-objects, but he does not conceive human activity itself as objective [gegenständliche] activity.

The main differences between prostitution and most relationships are the lengths of the relationships and the methods of payment.

The man who cannot believe his senses, and the man who cannot believe anything else, are both insane, but their insanity is proved not by any error in their argument, but by the manifest mistake of their whole lives. They have both locked themselves up in two boxes, painted inside with the sun and stars; they are both unable to get out, the one into the health and happiness of heaven, the other even into the health and happiness of the earth.

[The materialist] thinks me a slave because I am not allowed to believe in determinism. I think [the materialist] a slave because he is not allowed to believe in fairies.

The material world coexists alongside the ideal life, and the purest intentions are bound to the earth by ridiculous threads, but they are threads of iron and they are not easily broken.

The males (of the Hutchinson family that included both religious dissenter Anne and immensely wealthy and politically connected Thomas) were merchants who sought salvation through commerce.

The materialist theory of history, that all politics and ethics are the expression of economics, is a very simple fallacy indeed. It consists simply of confusing the necessary conditions of life with the normal preoccupations of life, that are quite a different thing. It is like saying that because a man can only walk about on two legs, therefore he never walks about except to buy shoes and stockings.

The materialists, or some of them, would have us believe that the brain produces thoughts as an organ secretes fluids; this is to overlook What constitutes the very essence of thought, namely the materially unexplainable miracle of subjectivity: as if the cause of consciousness - immaterial and non-spatial by definition - could be a material object.