Best 435 quotes in «crisis quotes» category

No matter what, its always an opportunity.

My criticism of Hegel procedure is that when in his discussion he arrives at a contradiction, he construes it as a crisis in the universe.

My mother has lived every day of her life as if it were preparation for some kind of crisis.

Naturally, people — especially in America — live in the moment and, given the “crisis” orientation of cable news, think that [the 2000s are] the worst period the country has ever gone through. Not really.

Nuclear weapons and TV have simply intensified the consequences of our tendencies.

Nuestra generación no ha vivido una gran guerra ni una gran crisis, pero nosotros sí que estamos libran­do una gran guerra espiritual. Hemos emprendido una gran revolución contra la cultura. La gran crisis está en nuestras vidas. Sufrimos una crisis espiritual.

Representatives of the churches should help guide people in resolving their crisis

Only when you read the adjective "professional" on the wrapping of a roll of toilet paper do you understand how profound the economic crisis in the country is.

O, weary angels, don’t look at me with those eyes. If that is your state then what of our cries? What can I tell you of goodness that you don’t already know? What can I tell you of faith, of hope and love that you yourselves bestow? O, angels, don’t pluck another feather, this isn’t the sky, it’s just the weather. Please, angels, try. We are one all together. Look up and listen, I’ll say it once and then put down my pen: We are sorry for our ignorance and even though we are worldly, it might happen again. We are sorry for your weariness and even though you aren’t worldly, we are no more than human.

Responsibility for collective failure or miscalculation can be avoided by lamenting the absence of good leaders. There appears little willingness to consider that Pakistan might need to review some of the fundamental assumptions in its national belief system—militarism, radical Islamist ideology, perennial conflict with India, dependence on external support, and refusal to recognize ethnic identities and religious pluralism—to break out of permanent crisis mode to a more stable future.

Persons in whom a crisis takes place pass the night preceding the paroxysm uncomfortably, but the succeeding night generally more comfortably.

Politics is a serious business dealing with serious issues and it should be taken very seriously, and seriously intelligent people should pronounce on political matters.

Quote by Robert, a garçon who accepted a 'fat envelope' to leave the Balzar: Anyway it is only in moments of crisis that we find lucidity about ourselves—though only after the crisis is over. Still, that's enough lucidity for anyone. Anyway, it is all the lucidity that life will give you. The crucial thing is that is was _our choice._ We made it. We _chose_ to leave. /293

Reputation is an outcome; but it is also a valuable, strategic asset.

She slept but little. In the morning she found habit by her bedside; she clothed herself therein and faced the day.

Scraps of memory: this is not how a climax should be written. A climax should surge towards its Himalayan peak; but I am left with shreds, and must jerk towards my crisis like a puppet with broken strings. This is not what I had planned; but perhaps the story you finish is never the one you begin.

Shall I make you a cup of tea? He asked. It was the classic response to crisis practiced throughout these islands—in England, Scotland, and elsewhere. Emotional turmoil, danger, even disaster could be faced with far greater equanimity if the kettle was switched on. War has been declared! There’s been a major earthquake! The stock market has collapsed! Oh really? Let me put the kettle on….

Sve Crkve stoje danas u našem postmodernom krajoliku poput stabala bez lišća.

Sometimes crisis triggers the genius within

¿Son iguales ante la ley dos fulanos que no pueden pagarse el mismo bufete de abogados? ¿Son iguales ante el mercado laboral dos trabajadores que provienen de sistemas educativos diametralmente opuestos? ¿Son iguales ante el doctor los enfermos independientemente del Centro de Salud del que provengan? ¿Si todos tenemos las mismas oportunidades, cómo es que los hijos de los ricos siguen siendo ricos? ¿Cómo es que todos los ciudadanos sueñan con llegar lejos en esta vida si luego lo cierto es que la fama y el poder son inalcanzables para la práctica totalidad de las personas de este mundo? ¿Cabe entonces hablar del sueño americano? ¿Tiene algún sentido hablar de igualdad de oportunidades cuando el dinero domina nuestras vidas y el dinero se hereda? ¿Puedes soñar con salir de la miseria mientras los bancos te cobran intereses por tus deudas y les pagan réditos a tus jefes por sus depósitos? ¿Estás tú remunerando a tu banco y alimentando a un empresario? ¿Y cómo has hecho para meterte en semejante estafa?

The author likens crisis, and particularly war, to stop motion photography in its capacity to make changes plain that are ordinarily too gradual to be seen.

The absence of conditions for self-realization in a country, region and community leads to stagnation, social and economic crisis

The advantage of a permanent emergency for the executive is that even trivial things can routinely be accomplished by the crisis presidency. If everything is an emergency, all power is emergency power.

..[The] disclosure of the incest secret initiates a profound crisis for the family usually...the abuse has been going on for a number of years and has become an integral part of family life. Disclosure disrupts whatever fragile equilibrium has been maintained, jeopardizes the functioning of all family members, increases the likelihood of violent and desperate behavior, and places everyone, but particularly the daughter, at risk for retaliation.

The crisis consists precisely in the fact that the old is dying and the new cannot be born; in this interregnum a great variety of morbid symptoms appear.

...the existential paradox we all experience; we feel that we are immortal, yet we know that we will die.

The monetary union tries to handle two groups of countries which differ greatly in terms of economic culture. First, the North-West European countries […] which aspiring to rules and discipline, and the Mediterranean countries […] which aspiring political solutions to economic problems. The first group […] aspires to solidity, the second group aspires solidarity, that is to say; other people’s money.

The moment when mortality, ephemerality, uncertainty, suffering, or the possibility of change arrives can split a life in two. Facts and ideas we might have heard a thousand times assume a vivid, urgent, felt reality. We knew them then, but they matter now. They are like guests that suddenly speak up and make demands upon us; sometimes they appear as guides, sometimes they just wreck what came before or shove us out the door. We answer them, when we answer, with how we lead our lives. Sometimes what begins as bad news prompts the true path of a life, a disruptive visitor that might be thanked only later. Most of us don’t change until we have to, and crisis is often what obliges us to do so. Crises are often resolved only through anew identity and new purpose, whether it’s that of a nation or a single human being.

The morning brought the crisis of my life. But it was not anything that I could have conceived of in my wildest imaginings.

Then the shit hit the fan.

The most fortunate of us all in our journey through life frequently meet with calamities and misfortunes which greatly afflict us. To fortify our minds against the attacks of these calamities and misfortunes should be one of the principal studies and endeavors of our lives.

(The presence of evil) in his life provokes him into either overcoming it or yielding to it. If the first, it has led him to work for his own improvement; if the second it has led him to acknowledge his own weakness. Sooner or later, the unpleasant consequences of such weakness will lead him to grapple with it, and develop his power of will...Immediately and directly, it may either strengthen him or weaken him. Ultimately, it can only strengthen him.

Theology starts with a crisis, the very crisis of reality itself. The crisis is the fact that you live, that you have a life to live. … The crisis is the very mystery of our existence and the yearning for there to be some kind of meaning to it.

The power we discover inside ourselves as we survive a life-threatening experience can be utilized equally well outside of crisis, too. I am, in every moment, capable of mustering the strength to survive again—or of tapping that strength in other good, productive, healthy ways.

The real question I am asking here is the one Marcuse asked in the sixties. How does a way of life break down? How does it break down. And Marcuse doesn’t give the pat Marxist answer, which means economically, and we ought to be glad that that pat Marxist answer is false because if a society could be driven to ruin by debt, you know, the way a lot of people said the Russians – the Soviet Union – fell because it was broke. Let’s hope that’s not true [laughs] since we are broke, let’s hope that’s false. As a generalisation, we had better hope it is false. How do they break down? Well, here there is an analogy – for me – between the social and the self under siege, in many ways. In many ways, not in a few, and some of the symptoms we see around us that our own lives are breaking down and the lives of our society is a generalised cynicism and scepticism about everything. I don’t know how to characterise this situation, I find no parallel to it in human history. The scepticism and cynicism about everything is so general, and I think it’s partly due to this thing I call banalisation, and it’s partly due to the refusal and the fear of dealing with complexity. Much easier to be a cynic than to deal with complexity. Better to say everything is bullshit than to try to look into enough things to know where you are. Better to say everything is just… silly, or pointless, than to try to look into systems of this kind of complexity and into situations of the kind of complexity and ambiguity that we have to deal with now.

There are no atheists in foxholes or ideologues in a financial crisis. Ben Bernanke

There are a range of useful and illuminating analyses of the media construction of organised abuse as it became front-page news in the 1980s and 1990s (Kitzinger 2004, Atmore 1997, Kelly 1998), but this book is focused on organised abuse as a criminal practice; as well as a discursive object of study, debate and disagreement. These two dimensions of this topic are inextricably linked because precisely where and how organised abuse is reported to take place is an important determinant of how it is understood. Prior to the 1980s, the predominant view of the police, psychiatrists and other authoritative professionals was that organised abuse occurred primarily outside the family where it was committed by extra-familial ‘paedophiles’. This conceptualisation; of organised abuse has received enduring community support to the present day, where concerns over children’s safety is often framed in terms of their vulnerability to manipulation by ‘paedophiles’ and ‘sex rings’. This view dovetails more generally with the medico-legal and media construction of the ‘paedophile as an external threat to the sanctity of the family and community (Cowburn and Dominelli 2001) but it is confounded by evidence that organised abuse and other forms of serious sexual abuse often originates in the home or in institutions, such as schools and churches, where adults have socially legitimate authority over children.

There was always an opportunity in crisis, however desperate things seemed.

There is no longer such a thing as strategy; there is only crisis management.

The seriousness of being part of Operation Desert Storm-the first major foreign crisis for the United States after the end of the Cold War- was never lost upon us.

These contradictions, of course, lead to explosions, crises, in which momentary suspension of all labour and annihilation of a great part of the capital violently lead it back to the point where it is enabled [to go on] fully employing its productive powers without committing suicide. Yet, these regularly recurring catastrophes lead to their repetition on a higher scale, and finally to its violent overthrow. There are moments in the developed movement of capital which delay this movement other than by crises; such as e.g. the constant devaluation of a part of the existing capital: the transformation of a great part of capital into fixed capital which does not serve as agency of direct production; unproductive waste of a great portion of capital etc.

The very worst events in life have that effect on a family: we always remember, more sharply than anything else, the last happy moments before everything fell apart.

The studies of women's lives over time portray the role of crisis in transition and underline the possibilities for growth and despair that lie in the recognition of defeat. The studies of Betty and Sarah elucidate the transitions in the development of an ethic of care. The shifts in concern from survival to goodness and from goodness to truth are elaborated through time in these two women's lives. Both studies illustrate the potential of crisis to break a cycle of repetition and suggest that crisis itself may signal a return to a missed opportunity for growth. These portraits of transition are followed by depictions of despair, illustrations of moral nihilism in women who could find no answer to the question "why care?

This is not a crisis, I told myself. You are alive.

The wisdom of hindsight would reveal that I had no clue how to find myself, no idea how to love myself, and no ability to be myself. Mix all of those three dilemmas, and you’ve created a cocktail that will knock anyone out. Even though I couldn’t name those specific issues that night, I did own where I was to the best of my ability. That’s often all we can do in a crisis. So that night, I looked myself in the eyes and said, “It isn’t supposed to be this way.

Through each crisis in my life, with acceptance and hope, in a single defining moment, I finally gained the courage to do things differently.

this very act of consenting to its loss of control is itself the critical event of all crisis. To give up ones stature as the director of ones own existance: this is, for us, the ultimate death, the crisis that undermines our being in the most radical way.

Though the urge to hurry was beginning to beat through my brain, I knew that was the one thing I couldn't do. Not of I wanted to save lives.

Todavía podéis bajaros del mundo. Podéis ser autosuficientes, cultivar vuestra propia comida, construir vuestra propia casa, hacer vuestro propio jabón, pan, ropa, riqueza. Podéis dejaros de pajas mentales y de teles de plasma que os tratan como si ya no os funcionara el cerebro, de interminables torres de oficinas en los que os jodéis la vida reordenando abstracciones ajenas, de terrorismos terroríficos que no hacen ni la mitad de muertos al año que vuestras queridas carreteras, de atentados supuestamente perpetrados unos personajes sobre los que no entendéis nada. Podéis rechazar un mundo que pasa sus días pidiendo prestado para consumir recursos con los que producir toda esa estúpida basura. Mascotas electrónicas. Interiorismo impersonal. Sexo virtual. Cheques regalo. Realities irreales. Comida con la que enfermar.

Together we can remind them there are no excuses to sit back and watch the cycle of extreme poverty continue.