Best 226 quotes in «idealism quotes» category

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    If you are truly convinced that there is some solution to all human problems, that one can conceive an ideal society which men can reach if only they do what is necessary to attain it, then you and your followers must believe that no price can be too high to pay in order to open the gates of such a paradise. Only the stupid and malevolent will resist once certain simple truths are put to them. Those who resist must be persuaded; if they cannot be persuaded, laws must be passed to restrain them; if that does not work, then coercion, if need be violence, will inevitably have to be used—if necessary, terror, slaughter.

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    If you ask me, my ideal would be the society based on liberty, equality and fraternity. An ideal society should be mobile and full of channels of conveying a change taking place in one part to other parts.

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    If you belong to the capitalist world system, material wealth is the starting point of life. The more money, the easier it is to penetrate a person’s heart. With idealism, which considers love and sentimental feelings to be the goal of life, it is hardly possible to achieve happiness, which is rooted in the material world.

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    If you have realistic ideals and can generally live up to them, your self-esteem will not be threatened. If your ideals are exaggerated and you cannot reach them, your good feelings from successes may be short lived, and you may feel that you are never good enough. The continued hope for the impossible, the expectation that you will or can be unconditionally loved and adored, is not facing reality but rather holding onto an idealized image of yourself and an idealized version of what others can provide. If this is the case, your sense of self may be threatened by shame and its resulting depression, or by feelings of inadequacy for not living up to your unrealistic ideals. A better understanding of shame may help you recognize your tendency to hide what you feel from yourself and others.

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    I lost something magical in the process of growing up – my disillusionment.

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    I'm annoyed by those who love mankind but are discourteous to people.

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    Imran would frequently complain to me, in public and in private. “Reham bibi, the problem with you is your idealism is up here,” he would say, gesturing above his head. “Bring it down to reality”. I would respond pointing to the floor. ‘’Imran, idealism can’t be down here. It always has to be up there, otherwise it’s not idealism. It’s compromise”.

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    I need young people who are ashamed of the current situation of the team -Red White Love: The Love of Liverpool FC

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    In more ways than any of us can name, love is wrapped up with the idea of expectation.

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    In rational worlds all the hierarchies of our world are reversed.

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    I had all kinds of answers ready for the commissions that called me in and asked me what had made me become a Communist, but what had attracted me to the movement more than anything, dazzled me, was the feeling (real or apparent) of standing near the wheel of history. For in those days we actually did decide the fate of men and events, especially at the universities; in those early years there were very few Communists on the faculty, and the Communists in the student body ran the universities almost single-handed, making decisions on academic staffing, teaching reform, and the curriculum. The intoxication we experienced is commonly known as the intoxication of power, but (with a bit of good will) I could choose less severe words: we were bewitched by history; we were drunk with the thought of jumping on its back and feeling it beneath us; admittedly, in most cases the result was an ugly lust for power, but (as all human affairs are ambiguous) there was still (and especially, perhaps, in us, the young), an altogether idealistic illusion that we were inaugurating a human era in which man (all men) would be neither outside history, nor under the heel of history, but would create and direct it.

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    Intellectual and moral progress is not a matter of getting closer to an antecedent goal but of surpassing the past.

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    In the end idealism annoyed Bouvard. ‘I don’t want any more of it: the famous cogito is a bore. The ideas of things are taken for the things themselves. What we barely understand is explained by means of words that we do not understand at all! Substance, extension, force, matter and soul, are all so many abstractions, figments of the imagination. As for God, it is impossible to know how he is, or even if he is! Once he was the cause of wind, thunder, revolutions. Now he is getting smaller. Besides, I don’t see what use he is.

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    In the fluid world of 1919, it was possible to dream of great change, or have nightmares about the collapse of order.

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    It's idealistic, it's for love and gentleness, it's close to nature, it hurts nobody, it's voluntary. I can't see anything wrong with any of that.' 'Neither can I. The only trouble is, this commune will be inhabited by and surrounded by members of the human race.

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    I think this was a nice idea we had in this country and a nice landscape to experiment with. But I think there comes a time in almost any experimentation or idea, where you have to evaluate it, maybe our time has come. In the context of the real world, not just the American world but all around, we haven't done too well. We are not a very good advertisement for the idea we represented. If you lose one wheel of the car, you might be able to get to the side of the road, and some freaks can make it on two, but if you lose three, man, you're in serious trouble. I think we've lost three.

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    It's easy to be an idealist when you drive a Pajero.

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    It's hard to renounce heroes unless you have one to start with.

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    Imagine there's no countries It isn't hard to do Nothing to kill or die for And no religion too Imagine all the people Living life in peace You may say that I'm a dreamer But I'm not the only one I hope someday you'll join us And the world will be as one

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    I prefer truth-based entertaining idealism.

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    It is indeed an opinion strangely prevailing amongst men, that houses, mountains, rivers, and in a word all sensible objects have an existence natural or real, distinct from their being perceived by the understanding. But with how great an assurance and acquiescence soever this principle may be entertained in the world; yet whoever shall find in his heart to call it in question, may, if I mistake not, perceive it to involve a manifest contradiction. For what are the forementioned objects but the things we perceive by sense, and what do we perceive besides our own ideas or sensations; and is it not plainly repugnant that any one of these or any combination of them should exist unperceived?' (Berkeley, 1710: 25)

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    It will be seen how subjectivism and objectivism, spiritualism and materialism, activity and suffering, only lose their antithetical character, and thus their existence, as such antitheses in the social condition; it will be seen how the resolution of the theoretical antitheses is only possible in a practical way, by virtue of the practical energy of men. Their resolution is therefore by no means merely a problem of knowledge, but a real problem of life, which philosophy could not solve precisely because it conceived this problem as merely a theoretical one.

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    Marx is like Plato, he has dreams that can't come true as long as people are people.

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    It is sometimes said that the tragedy of an artist's life is that he cannot realize his ideal. But the true tragedy that dogs the steps of most artists is that they realize their ideal too absolutely. For, when the ideal is realized, it is robbed of its wonder and its mystery, and becomes simply a new starting point for an ideal that is other than itself. This is why music is the perfect type of art. Music can never reveal its ultimate secret.

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    Man’s own youth is the world’s youth; at least, he feels as if it were, and imagines that the earth’s granite substance is something not yet hardened, and which he can mould into whatever shape he likes. So it was with Holgrave. He could talk sagely about the world’s old age, but never actually believed what he said; he was a young man still, and therefore looked upon the world—that graybearded and wrinkled profligate, decrepit, without being venerable—as a tender stripling, capable of being improved into all that it ought to be, but scarcely yet had shown the remotest promise of becoming. He had that sense, or inward prophecy, —which a young man had better never have been born than not to have, and a mature man had better die at once than utterly to relinquish,—that we are not doomed to creep on forever in the old bad way, but that, this very now, there are the harbingers abroad of a golden era, to be accomplished in his own lifetime.

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    Maybe that's why I tend to equate physical beauty with qualities with which it has absolutely nothing to do. I see a pretty mouth or a moody pair of eyes and imagine all sorts of deep affinities, private kinships. Never mind that half a dozen jerks are clustered round the same person, just because they've been duped by the same pair of eyes.

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    Mich stört, dass manche Menschen sich stur der Erkenntnis verweigern, um einem Ideal entsprechen zu können.

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    My generation failed to change the world, but at least I did not let the world change me.

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    My ideal was contained within the word beauty, so difficult to define despite all the evidence of our senses. I felt responsible for sustaining and increasing the beauty of the world. I wanted the cities to be splendid, spacious and airy, their streets sprayed with clean water, their inhabitants all human beings whose bodies were neither degraded by marks of misery and servitude nor bloated by vulgar riches; I desired that the schoolboys should recite correctly some useful lessons; that the women presiding in their households should move with maternal dignity, expressing both vigor and calm; that the gymnasiums should be used by youths not unversed in arts and in sports; that the orchards should bear the finest fruits and the fields the richest harvests. I desired that the might and majesty of the Roman Peace should extend to all, insensibly present like the music of the revolving skies; that the most humble traveller might wander from one country, or one continent, to another without vexatious formalities, and without danger, assured everywhere of a minimum of legal protection and culture; that our soldiers should continue their eternal pyrrhic dance on the frontiers; that everything should go smoothly, whether workshops or temples; that the sea should be furrowed by brave ships, and the roads resounding to frequent carriages; that, in a world well ordered, the philosophers should have their place, and the dancers also. This ideal, modest on the whole, would be often enough approached if men would devote to it one part of the energy which they expend on stupid or cruel activities; great good fortune has allowed me a partial realization of my aims during the last quarter of a century. Arrian of Nicomedia, one of the best minds of our time, likes to recall to me the beautiful lines of ancient Terpander, defining in three words the Spartan ideal (that perfect mode of life to which Lacedaemon aspired without ever attaining it): Strength, Justice, the Muses. Strength was the basis, discipline without which there is no beauty, and firmness without which there is no justice. Justice was the balance of the parts, that whole so harmoniously composed which no excess should be permitted to endanger. Strength and justice together were but one instrument, well tuned, in the hands of the Muses. All forms of dire poverty and brutality were things to forbid as insults to the fair body of mankind, every injustice a false note to avoid in the harmony of the spheres.

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    Nadie debería creerse perfecto, ni preocuparse demasiado por el hecho de no serlo.

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    Once people said: Give me liberty or give me death. Now they say: Make me a slave, just pay me enough.

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    I unconsciously decided that, even if it wasn't an ideal world, it should be so and painted only the ideal aspects of it - pictures in which there are no drunken slatterns or self-centered mothers . . . only foxy grandpas who played baseball with kids and boys who fished from logs and got up circuses in the back yard.

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    No one is idealistic, forgive and move on.

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    Oh, he was a pretentious fool, making careers out of cocktails and meanwhile regretting, weakly and secretly, the collapse of an insufficient and wretched idealism. He had garnished his soul in the subtlest taste and now he longed for the old rubbish. He was empty, it seemed, empty as an old bottle —

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    One of the most neglected areas in the philosophy of perception concerns animal senses. It is surprising how many philosophers write abut perception in the apparent belief that humans are the only perceivers in the world. Human senses evolved through the same natural process as other animal senses, so there is no reason to regard human senses as special, or better than other animals senses.

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    One of the most neglected areas in the philosophy of perception concerns animal senses. It is surprising how many philosophers write about perception in the apparent belief that humans are the only perceivers in the world. Human senses evolved through the natural process as other animal senses, so there is no reason to regard human senses as special, or better than other animal senses.

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    One of the most neglected areas in the philosophy of perception concerns animal senses. It is surprising how many philosophers write about perception in the apparent belief that humans are the only perceivers in the world. Human senses evolved through the same natural process as other animal senses, so there is no reason to regard human senses as special, or better than other animal senses.

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    Our senses have evolved over millions of years in order to help us to survive. They give us information as to whether food is safe to eat, where potential prey may be and whether potential predators are around. They are designed to give us information relevant to our survival. Information not relevant to our survival, will not normally be available to us. Our senses are not designed to give us an accurate objective view of the world. They require a certain amount of energy to operate and human survival requires that energy is not wasted in providing us with information not relevant to our continued survival as a species. It is hardly surprising our senses do not give an accurate or objective view of the world. They are simply not intended for that purpose.

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    our heads were full of nebulous ideas, which cast an idealized, almost romantic glow over life

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    Our understanding of the universe is completely dependent upon the sensory apparatus available to us. Different animals have different sensory apparatus and so will have different but equally valid views of the universe. It is only by going outside our sensory apparatus, and studying how other sensory apparatus work, that we are able to get a better understanding of our own sensory apparatus.

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    Rakyat yang nasionalis hendaknya belajar menghemat energi. Pemimpin dan pemerintahan yang nasionalis hendaknya memikirkan cara-cara penghematan, bukan mengeksploitas sisa sumber daya alam yang kita miliki. Kembangkan sistem transportasi massal yang memadai, sehingga jumlah kendaraan di jalan raya berkurang. Dengan sendirinya pemakaian bahan bakar akan berkurang. Hentikan pembangunan menara-menara perkantoran dan apartemen-apartemen tinggi di perkotaan. Biarlah penghijauan di kota-kota besar tetap terpelihara. Pembangunan di daerah-daerah terpencil lebih diperhatikan. Biarlah orang di desa mendapatkan pekerjaan di desanya sendiri. Sehingga mereka tidak perlu menambah beban metropolis. Pembangunan harus merata, harus horizontal, tidak vertikal.

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    People are creators. But I doubt that many realize this. We are not meant to go out into the world and find flawless things, we are not meant to sit down and have flawless things fall into our laps. But we are creators. We can create a beautiful thing out of what we have. The problem with idealistic people is that they see themselves as receivers instead of creators, they end up hunting for the flaw in everything in order to measure it up to their ideals. Now, when you see yourself as a creator, you can look at a chunk of marble and see the angel within it. Then you carve until you have set that angel free.

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    People change, though, especially after they are dead.

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    Saya akan lebih mendulukan kebenaran-kebenaran universal, bukan hutang budi, bukan kewajiban moral dan bukan juga pengabdian buta.

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    Reality is what people who lack vision see.

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    See the exquisite contrast of the types of mind! The pragmatist clings to facts and concreteness, observes truth at its work in particular cases, and generalises. Truth, for him, becomes a class-name for all sorts of definite working-values in experience. For the rationalist it remains a pure abstraction, to the bare name of which we must defer. When the pragmatist undertakes to show in detail just why we must defer, the rationalist is unable to recognise the concretes from which his own abstraction is taken. He accuses us of denying truth; whereas we have only sought to trace exactly why people follow it and always ought to follow it. Your typical ultra-abstractions fairly shudders at concreteness: other things equal, he positively prefers the pale and spectral. If the two universes were offered, he would always choose the skinny outline rather than the rich thicket of reality. It is so much purer, clearer, nobler.

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    Self-respect is the very cement of character, without which character will not form nor stand; a personal ideal is the only possible foundation for self-respect, without which self-respect degenerates into vanity or conceit, or is lost entirely, its place being taken by worthlessness and the consciousness of worthlessness; and that is the end of all character. It is often said that if we do not respect ourselves no one else will respect us; this is rather a dangerous way to put it; let us rather say that if we are not worthy of our own respect we cannot claim the respect of others. True self-respect is a matter of being and never of mere seeming. As Paulsen says, "It is vanity that desires first of all to be seen and admired, and then, if possible, really to be something; whereas proper self esteem desires first of all to be something, and' then, if possible, to have its worth recognized.

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    She had dealt with her pregnancy by wrapping herself in dreams.

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    She gasped. “You know what your problem is? You don’t take yourself… or anything… seriously enough!” She sat rigidly, her teeth and her buttocks clenched tight, nostrils flaring with each impassioned breath, tears burning the back of her eyelids. Was she really having this debate with Bruce Koczynski? A man she believed incapable of these intense opinions and complex ideas? She didn’t even know he had the vocabulary. It was utterly disorienting.

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    She had never had a friend like this, in her private room, combing her hair, listening to her, talking about silly nonsense and the uselessness of one's parents; how the future was perfect, because they hadn't lived it yet.