Best 226 quotes in «idealism quotes» category

Something must be radically wrong with a culture and a civilisation when its youth begins to desert it. Youth is the natural time for revolt, for experiment, for a generous idealism that is eager for action. Any civilisation which has the wisdom of self-preservation will allow a certain margin of freedom for the expression of this youthful mood. But the plain, unpalatable fact is that in America today that margin of freedom has been reduced to the vanishing point. Rebellious youth is not wanted here. In our environment there is nothing to challenge our young men; there is no flexibility, no colour, no possibility for adventure, no chance to shape events more generously than is permitted under the rules of highly organised looting. All our institutional life combines for the common purpose of blackjacking our youth into the acceptance of the status quo; and not acceptance of it merely, but rather its glorification.

Some thoughts on heaven? I have this theory that heaven is different for everyone. It has to be, or it wouldn’t be heaven. My grandmother’s heaven? In her heaven she doesn’t have to share the remote with anyone, and it is Jeopardy! and Wheel of Fortune on all the time, with nary a rerun ever, and the old lady always wins the big money and a trip to Europe to tour a castle or somewhere warm but not too hot with nice churches. In her heaven your knees don’t hurt and your back doesn’t hurt and you get to be whatever age was your favourite age to be and you still have all your teeth and there are bingo games right after dinner and raspberry hard candies and no one ever has to do the dishes. In my gran’s heaven, you can still have yourself a proper smoke in the living room and it doesn’t ruin the new paint job and the lawn never gets too long and the foxes don’t chase the birds off the birdfeeder. In her heaven, a nice bit of cheese won’t give you the bad stomach and real men don’t beat their wives or fuck their children, and every day is payday, and the Friday of a long weekend. Floors wax themselves, but you still get to hang the laundry, but only if you feel like it.

Sometimes it's only the young ones who are crazy enough to change the world.

So self-assured were they all by nature that it never occurred to me to doubt that their perfection was predetermined by forces I did not understand. They were all royalty. They were all gods. They were all broken.

The beauty and riddle in studying the motives of any politician is in trying to decide what is idealism and what is self-interest; and often we are left to conclude that the answer is a mixture of the two.

The author explains that some find recourse from injustice in literature and art but that these tend to deepen sensitivity to injustice rather than dull it.

The biggest catch need not be grandest at all.

The death of an ideal frees us from it.

The Copenhagen Interpretation has long been the orthodox view of the quantum world and this is not surprising considering how weird the alternatives are. However realism has usually been assumed in the macro world, but given the modern research into animal senses, neurology, and cognitive psychology, realism must inevitably cease to be a serious explanation of the macro world. It seems quite obvious the macro world is sense dependent and the orthodox interpretation of the quantum world postulates a sense dependent world as well. This suggests the same rules can apply to both the macro and quantum worlds which eliminates the need for a dividing line between the two worlds.

The delegates to the peace conference after World War I "tried to impose a rational order on an irrational world.

The debacle in Iraq has reinforced the realist dictum, disparaged by idealists in the 1990s, that the legacies of geography, history and culture really do set limits on what can be accomplished in any given place. But the experience in the Balkans reinforced an idealist dictum that is equally true: One should always work near the limits of what is possible rather than cynically give up on any place. In this decade idealists went too far; in the previous one, it was realists who did not go far enough.

The central inner conflict is one between the constructive forces of the real self and the obstructive forces of the pride system, between healthy growth and the drive to prove in actuality the perfection of the idealized self.

The decision as to whether to risk one’s actual life or to surrender the ideal self-conception is a decision about who one is. (from The structure of desire and recognition)

The desire to experience new kinds of community led a number of thoughtful and idealistic people to reject the patterns of vocation, family life and religion with which they had grown up. Their attempt to establish new patterns of social bonding in uncontaminated rural retreats can be seen as a secular monasticism, but they often discovered that to abolish the boundaries of authority, family and property created a whole series of problems which they did not have the spiritual and personal resources to solve. At their best, such groups have opened up new horizons of discipleship, but they have often learned some hard lessons about the intractable sinfulness and selfishness of partly-redeemed human nature.

The great artistic figure of the nineteenth century, who impressed himself deeply upon the imagination of Europe, was Beethoven. Beethoven is visualised as a man in a garret, poor, unkempt, neglected, rough, ugly; he has thrown away the world, he will have none of its wealth, and although the rewards are offered, he rejects them. He rejects them in order to fulfill himself, in order to serve the inner vision, in order to express that which demands, with an absolute imperative force, that it be expressed. The worst thing that a man can do is to 'sell out', to betray an ideal. That alone is despicable - despicable because the only thing which makes values values, which makes some things right and others wrong, the only thing which can justify conduct, is this inner vision.

The idealist hopes. The romantic sees doom. The postmodernist sees doom and hopes.

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 late 1920s were an age of islands, real and metaphorical. They were an age when Americans by thousands and tens of thousands were scheming to take the next boat for the South Seas or the West Indies, or better still for Paris, from which they could scatter to Majorca, Corsica, Capri or the isles of Greece. Paris itself was a modern city that seemed islanded in the past, and there were island countries, like Mexico, where Americans could feel that they had escaped from everything that oppressed them in a business civilization. Or without leaving home they could build themselves private islands of art or philosophy; or else - and this was a frequent solution - they could create social islands in the shadow of the skyscrapers, groups of close friends among whom they could live as unconstrainedly as in a Polynesian valley, live without moral scruples or modern conveniences, live in the pure moment, live gaily on gin and love and two lamb chops broiled over a coal fire in the grate. That was part of the Greenwich Village idea, and soon it was being copied in Boston, San Francisco, everywhere.

The people with ideas have no power and the people with power have no ideas.

The reason I'm attracted to the light of Scripture is because there's another side of me that is dark. The reason I am interested in men of peace is because I'm not like them and would like to be. I'm not someone in real life who turns the other cheek.

…the rising movement of romanticism, with its characteristic idealism, one that tended toward a black-and-white view of the world based on those ideas, preferred for different reasons that women remain untinged by “masculine” traits of learning. Famous romantic writers such as Lord Byron, Samuel Taylor Coleridge, and William Hazlitt criticized the bluestockings. …and Hazlitt declared his 'utter aversion to Bluestockingism … I do not care a fig for any woman that knows even what an author means.' Because of the tremendous influence that romanticism gained over the cultural mind-set, the term bluestocking came to be a derogatory term applied to learned, pedantic women, particularly conservative ones. ... Furthermore, learned women did not fit in with the romantic notion of a damsel in distress waiting to be rescued by a knight in shining armor any more than they fit in with the antirevolutionary fear of progress.

The scene [Bruegel's 'Landscape with the Fall of Icarus'] is filled with a vast field, and a cow and a farmer plowing. In the left-hand corner is a tiny ocean the size of a palm, and there, I can barely make it out, the two legs of a man who fell headlong into the sea. This is called the Fall of Icarus. Compared to everyday life, the fall of an idealist who flew too high with candle-wax wings is an unremarkable tragedy.

The son of a bitch believes.

The starry-eyed idealists of today have submerged their critical faculties beneath a tidal wave of slop marketed by those old hippies who now sell a user-friendly dilution of their original enlightenment.

the taste of death does not comes from the recipe of cowardness

The United States is a successful nation that is constantly susceptible to melancholy because things are not perfect.

[T]he useful idiots, the leftists who are idealistically believing in the beauty of the Soviet socialist or Communist or whatever system, when they get disillusioned, they become the worst enemies. That’s why my KGB instructors specifically made the point: never bother with leftists. Forget about these political prostitutes. Aim higher. [...] They serve a purpose only at the stage of destabilization of a nation. For example, your leftists in the United States: all these professors and all these beautiful civil rights defenders. They are instrumental in the process of the subversion only to destabilize a nation. When their job is completed, they are not needed any more. They know too much. Some of them, when they get disillusioned, when they see that Marxist-Leninists come to power—obviously they get offended—they think that they will come to power. That will never happen, of course. They will be lined up against the wall and shot.

They wish to build a new and better world, and I would be glad if they could succeed, and if I saw any hope of success I would join them. I ask for their plans, and they offer me vague dreams, in which as a man of affairs, I see no practicality. Is is like the the end of Das Rheingold: there is Valhalla, very beautiful, but only a rainbow bridge on which to get to it, and while the gods ma be able to walk on a rainbow, my investors and working people cannot.

Though I myself am an atheist, I openly profess religion in the sense just mentioned, that is, a nature religion. I hate the idealism that wrenches man out of nature; I am not ashamed of my dependency on nature; I openly confess that the workings of nature affect not only my surface, my skin, my body, but also my core, my innermost being, that the air I breathe in bright weather has a salutary effect not only on my lungs but also on my mind, that the light of the sun illumines not only my eyes but also my spirit and my heart. And I do not, like a Christian, believe that such dependency is contrary to my true being or hope to be delivered from it. I know further that I am a finite moral being, that I shall one day cease to be. But I find this very natural and am therefore perfectly reconciled to the thought.

Times of great idealism carry equal chances for greater corruptibility.

To fantasize is to create an ideal world.

Two types of leaders: there are thinkers and there are doers. Some are idea generators and others are the implementers.

We tend to take whatever’s worked in our particular set of circumstances (big family, small family, AP, Ezzo, home school, public school) and project that upon everyone else in the world as the ideal.

We've already had Malthus, the friend of humanity. But the friend of humanity with shaky moral principles is the devourer of humanity, to say nothing of his conceit; for, wound the vanity of any one of these numerous friends of humanity, and he's ready to set fire to the world out of petty revenge—like all the rest of us, though, in that, to be fair; like myself, vilest of all, for I might well be the first to bring the fuel and run away myself.

When national ideals are confined to insignificant issues reflective primarily of a personal choice, there lies a problem of distorted priorities.

While I am prepared to bear with the imperfections and shortcomings of the society in which I may be destined to labour, I feel I should not consent to live in a society which cherishes wrong ideals, or a society which, having right ideals, will not consent to bring its social life into conformity with those ideals.

Yet here was Morrie talking with the wonder of our college years, as if I'd simply been on a long vacation. ..I once promised I would never work for money, that I would join the Peace Corps, that I would live in beautiful, inspirational places.

You had to been there, kid. Everybody thinks now the Eisenhower years were so quaint and cute and boring, but all that had a price, just underneath was the pure terror. Midnight forever. If you stopped even for a minute to think, there it was and you could fall into it so easily. Some fell. Some went nuts, some even took their own lives.

Young, healthy communities can afford to roll the dice.

The girl looks out the window, watching the gentle, familiar blue sky fade into darkness. The stars come out, slowly at first and then all together, diamond-bright, each one a new world to discover. But no matter how long the girl looks, she feels nothing. Puzzled, she looks for the girl who wanted to be an explorer, the girl who wanted to learn deep-sea diving and mountain-climbing, the girl who wanted to travel the stars. But she can't find her. That girl died when her parents did, in a little shop in the slums of November. And now she has no soul left to shatter. She closes the shade over the window.

The immediate result of abandoned idealism is an embittered and drained man, whether he realizes it or not, whether he likes it or not. He is capable of acting in his own interest, but only to the extent that those interests coincide with those of the lowest animals.

The more idealism proves futile, the more I respect idealists.

the real is coherent and probable because it is real, and not real because it is coherent...

The real universe is always one step behind logic.

There is something mankind can never destroy in spite of an unreasoning will to destruction, and this is its own idealism, that integral part of its very being.

The spectre of an absolute menace that requires absolute eradication binds leader and people in a hermetic utopian embrace, and the individual - always an annoyance to totality - ceases to exist.

To put a dreamer in their place isn’t dreaming.

Water doesn’t have a beauty like the mirage's charming beauty. -Red White Love: The Love of Liverpool FC

We are defeated against our weaknesses, not the difficulties. -Red White Love: The Love of Liverpool FC

We are reformers in the spring, but iin autumn we stand by the old. Ralph Waldo Emerson