Best 88 quotes in «autonomy quotes» category

The Digital Age promises to amplify their being—YouTube’s original motto was “Broadcast Yourself”—but, in truth, it only delivers a horde of users with identical devices echoing one another in cyberspace.

The insistent drums were an unwelcome reminder of the existence of another world, wholly autonomous, with its own necessities and patterns. The message they were beating out, over and over, was for her; it was saying, not precisely that she did not exist but rather that it did not matter whether she existed or not, that her presence was of no consequence to the rest of the cosmos. It was a sensation that suddenly paralyzed her with dread. There had never been any question of her “mattering”; it went without saying that she mattered, because she was important to herself. But what was the part of her to which she mattered?

the passage on dignity is an addendum to the formula of autonomy: ‘act only so that the will could regard itself as at the same time giving universal law through its maxim’ (G IV 434). Kant raises the question of why a morally good being abides by this formula. His answer (in brief) is because morality has an elevated worth (i.e. only moral dictates are categorical).

The petite bourgeoise and small property in general represent a precious zone of autonomy and freedom in state systems increasingly dominated by large public and private bureaucracies.

There are few people whom I really love, and still fewer of whom I think well.The more I see of the world, the more am I dissatisfied with it; and everyday confirms my belief of the inconsistency of all human characters, and of the little dependence that can be placed on the appearance of either merit or sense.

There are people, she once wrote, who think that we cannot rule ourselves because the few times we tried, we failed, as if all the others who rule themselves today got it right the first time. It is like telling a crawling baby who tries to walk, and then falls back on his buttocks, to stay there. As if the adults walking past him did not all crawl, once.

There are Tantrics who deliberately break taboos and social norms and then there are other Tantrics who, by means of their practices and the way that they practice, that to society in general, it may have the appearance of breaking social norms but in fact that is just the manifestation of the progress of their practice.

There are Tantrics who deliberately seek to do more active forms of renunciation, so transgression of social norms and breaking of taboo, and breaking of social taboos especially, is a form of renunciation.

There's a line in the picture where he (Johnny - The Wild One) snarls, 'Nobody tells me what to do.' That's exactly how I've felt all my life.

The strongest people: aren't the ones who need the least attention?

The struggle is lost from the beginning, long before the victorious party or army conquers state power and ‘betrays’ its promises. It is lost once power itself seeps into the struggle, once the logic of power becomes the logic of the revolutionary process, once the negative of refusal is converted into the positive of power-building.

Today there is a deep longing in our culture to reconnect to this spiritual world, for we are not whole without it. But our longing cannot be satisfied by embracing religious belief alone, no matter how emotional the embrace, for our longing is at root a hunger and thirst for the experience of interior realities. If, however, we are to forge a new relationship to the invisible world of spirit based on experience, what will distinguish it from the past is the modern necessity that it be based on our own autonomy as free individuals, able to think, decide, and act for ourselves.

To give herself a measure of credible autonomy, she had decided to invent a husband. Then, in a subsequent flash of inspiration, she had just as quickly killed him off.

To prove the (rather scurrile) point, the writer acts both roles—that of the giving mother and the recipient child—on his own person. He gives to himself, out of himself, beautiful words and ideas, thus establishing an autarchy. That "magic gesture," acted on oneself, showing how the neurotic child in the writer allegedly wanted to be treated—kindly and lovingly—presents in the adult an unconscious tendentious alibi and is specific for the artist. Whereas the typical neurotic needs two people (himself and an object) for unconscious re-enactment of an infantile fantasy, the writer combines both roles into one.

The first step away from being manipulated, and towards a more autonomous outlook, is to stand back from a set of responses and think.

True autonomy is preceded by the experience of being dependent. True liberation can be found only beyond the deep ambivalence of infantile dependence.

The essence of independence has been to think and act according to standards from within, not without: to follow one's own path, not that of the crowd.

Western notions of individual autonomy and rule of law simply do not apply in the desert. An attack on one tribesman is an attack on all, and in a landscape where a murderer can quickly and quietly slip away, it matters little whether the accused is guilty or innocent. His entire clan is held accountable for thar—retribution. The resulting skein of honor and revenge, so familiar in the modern Middle East, is eternal, seemingly without beginning and without end. When the first recourse of victims is to their cousins, and not to the police or to an independent judicial system, poverty and political instability are the usual outcomes.

We want autonomy for ourselves and safety for those we love. That remains the main problem and paradox for the frail. Many of the things that we want for those we care about are things that we would adamantly oppose for ourselves because they would infringe upon our sense of self.

What difference does it make whether you slay him or Horus slays him? He will be just as dead either way." Wakim pauses, apparently considering the matter, as if for the first time. "This thing is my mission, not his." he says at length. "He will be just as dead, either way," Vramin repeats. "But not by my hand." "True. But I fail to see the distinction." "So do I, for that matter. But it is I who have been charged with the task." "Perhaps Horus has also." "But not by my master." "Why should you have a master, Wakim? Why are you not your own man?" Wakim rubs his forehead. "I—do not—really know…. But I must do as I am told.

What matters finally is not what life is, but what one makes of it.

Why do you live out here? You're a great healer; you could get work in the inner city if you wanted to. Even in E-star, I bet." "Well, I just don't want to live anywhere else," She looked up, smiling so that the lines at the edges of her eyes crinkled. As she looked out into the expanse of endless desert that led up to the crater wall, she seemed as though her thoughts were far away. "This place is our home. It was my mother's home, and her mother's before that. This is what we know, and even though our lives aren't as long as those with the clean air... this is our land.

whatever it is, decentralisation is the key of progress for human/country/society. centralisation will always disruptive in long term.

When God “saves” people in this life, by working through His Spirit to bring them to faith, and by leading them to follow Jesus in discipleship, prayer, holiness, hope and love, such people are designed – it isn’t too strong a word – to be a sign and foretaste of what God wants to do for the entire cosmos. What’s more, such people are not just to be a sign and foretaste of that ultimate “salvation”; they are to be part of the means by which God makes this happen in both the present and the future.

We are against ignorance. We feel that you have to educate yourself, no matter what the situation is. People who refuse to educate themselves - people who refuse to find out what something is about, that they're frightened of - find comfort in being ignorant.” --Zeena Schreck Interview for KJTV-1990

With regard to complex trauma survivors, self-determination and autonomy require that the therapist treat each client as the "authority" in determining the meaning and interpretation of his or her personal life history, including (but not limited to) traumatic experiences (Harvey, 1996). Therapists can inadvertently misappropriate the client's authority over the meaning and significance of her or his memories (and associated symptoms, such as intrusive reexperiencing or dissociative flashbacks) by suggesting specific "expert" interpretations of the memories or symptoms. Clients who feel profoundly abandoned by key caregivers may appear deeply grateful for such interpretations and pronouncements by their therapists, because they can fulfill a deep longing for a substitute parent who makes sense of the world or takes care of them. However, this delegation of authority to the therapist can backfire if the client cannot, or does not, take ownership of her or his own memories or life story by determining their personal meaning.Moreover, the client can be trapped in a stance of avoidance because trauma memories are never experienced, processed, and put to rest. Helping a client to develop a core sense of relational security and the capacity to regulate (and recover from) extreme hyper- or hypoarousal is essential if the client is to achieve a self-determined and autonomous approach to defining the meaning and impact of trauma memories, a crucial goal of posttraumatic therapy.

With their concern for personal autonomy and individual freedom, anarchists more than any other socialists are aware of the inhumanity of both physical punishment and manipulative cure for anti-social members of the community. They look to reasoned argument and friendly treatment to deal with criminals and wish to respect their humanity and individuality.

Work done off the paid job is looked down upon if not ignored. autonomous activity threatens the employment level, generates deviance, and detracts​ from the GNP...Work no longer means the creation of a value perceived by the worker but mainly a job, which is a social relationship. Unemployment means sad idleness, rather than the freedom to do things that are useful for oneself or for one's neighbour. An active woman who runs a house and brings up children and takes in those of others is distinguished from a woman who 'works,' no matter how useless or damaging the product of this work might be.

You are loved. You are yours. Not mine, not theirs. Remember that.

You do not attain success when you associate with those in high positions, It comes when you accept yourself and realize that only you can take yourself to where your heart truly lies.

Why do you accept being treated like an inmate?

I recently assured Public Sector Banks they will have total autonomy in taking business decisions.

A person is not merely a single subject distinguished from all the others. It is especially a being to which is attributed a relative autonomy in relation to the environment with which it is most immediately in contact.

It’s hard to feel attracted to someone who has abandoned her sense of autonomy.

I want to live with autonomy. That's the essence of sin.

Punishment renders autonomy of conscience impossible.

It seems to me that metaphors come down to a certain idea of interconnectedness - that everything relates to everything else. Metaphors don't believe in autonomy. And in the end, perhaps that idea of interconnectedness is a moral position.

Technically I can get out of my wheelchair and crawl around and do things, but when I've traveled and they've lost my wheelchair in transit, I feel like I need to be bound to it. My functionality and autonomy are often bound to this.

Activity, effort, achievement, or service outside a hierarchical relationship and unmeasured by professional standards, threatens a commodity-intensive society.

An ever growing part of our major institutions’ functions is the cultivation and maintenance of three sets of illusions which turn the citizen into a client to be saved by experts...The first enslaving illusion is the idea that people are born to be consumers and that they can attain any of their goals by purchasing goods and services. This illusion is due to an educated blindness to the worth of use-values in the total economy. In none of the economic models serving as national guidelines is there a variable to account for non-marketable use-values any more than there is a variable for nature's perennial contribution.

As highly sensitive individuals, we simply cannot stand feeling trapped, constricted or smothered in any way. We highly value our freedom and autonomy, making us particularly prone to staying single for long periods of time.

Autonomy becomes one of the most critical characteristics of digital organizations to thrive as well as the symbol of achieving high-level digital maturity.

Because she is the channel of life, woman as mythic mother lives at one remove from life. A woman who defines herself through her fertility has no other option. So a woman who feels she has been deprived of motherhood is trebly deprived—of children; of the value of herself as mother; and of her own self, as autonomous being.

But there is a critical point about differences between individuals that exerts arguably more influence on worker productivity than any other. The factor is locus of control, a fancy name for how people view their autonomy and agency in the world. People with an internal locus of control believe that they are responsible for (or at least can influence) their own fates and life outcomes. They may or may not feel they are leaders, but they feel that they are essentially in charge of their lives. Those with an external locus of control see themselves as relatively powerless pawns in some game played by others; they believe that other people, environmental forces, the weather, malevolent gods, the alignment of celestial bodies-- basically any and all external events-- exert the most influence on their lives.

Come, said my Soul Such verses for my Body let us write, (for we are one,) That should I after death invisibly return, Or, long, long hence, in other spheres, There to some group of mates the chants resuming, (Tallying Earth’s soil, trees, winds, tumultuous waves,) Ever with pleas’d smiles I may keep on, Ever and ever yet the verses owning — as, first, I here and now, Signing for Soul and Body, set to them my name, WALT WHITMAN

Come, said my Soul Such verses for my Body let us write, (for we are one,) That should I after death invisibly return, Or, long, long hence, in other spheres, There to some group of mates the chants resuming, (Tallying Earth’s soil, trees, winds, tumultuous waves,) Ever with pleas’d smiles I may keep on, Ever and ever yet the verses owning — as, first, I here and now, Signing for Soul and Body, set to them my name,

Despite the many occasions when its characters feel frustrated before the weight of circumstances, and despite blaming their feeling of impotence on daiva, 'fate', moral autonomy shines through in the epic. Because they have some freedom to choose they can be praised when they follow dharma or blamed when they follow adharma. At the moment of making a decision they become conscious of their freedom, and it is this perception of autonomy that gives them the ability to lead authentic moral lives.

Differences between nations, so long as they do not lead to hostility, are by no means to be deplored. Living for a time in a foreign country makes us aware of merits in which our own country is deficient, and this is true whichever country our own may be. The same thing holds of differences between different regions within one country, and of the differing types produced by different professions. Uniformity of character and uniformity of culture are to be regretted. Biological evolution has depended upon inborn differences between individuals or tribes, and cultural evolution depends upon acquired differences. When these disappear, there is no longer any material for selection. In the modern world, there is a real danger of too great similarity between one region and another in cultural respects. One of the best ways of minimising this evil is an increase in the autonomy of different groups.

Dressing somebody is easier than letting them dress themselves. It takes less time. It's less aggravation." So unless supporting people's capabilities is made a priority, the staff ends up dressing people like they're rag dolls. Gradually, that's how everything begins to go. The tasks come to matter more than the people.

As a woman I am so curious about prostitutes because of the idea that they know men better than you. Also, it's such a strange way to live. But at the same time there are prostitutes who just want to be prostitutes, and this is this woman, nobody pushed her to do it. She's a prostitute because she wants to be a prostitute. It's her philosophy of life.