Best 15727 quotes in «philosophy quotes» category

Break free of the intolerant molds that other people have created to advance their own agendas.

Bran said, "Why should some of the Riders of the Dark be dressed all in white and the rest all in black?" "Without colour...." Will said reflectively. "I don't know. Maybe because the Dark can only reach people at extremes-- blinded by their own shining ideas, or locked up in the darkness of their own heads.

Breathe in, breathe out. All the blessings of the universe that we may overlook are contained in the entirety of a breath. Breathe in, breathe out. Each breath is the sun flowering our earth, fresh water filling our oceans, and the blue skies clearing our minds. Infinite emotions are contained within every breath, and by the breath we can always realize the beauty within it all. Breathe in, breathe out.

Breathe in, breathe out. Without the fire, the phoenix never rises from the ashes. Let the fire scorch the skin and burn the soul, allowing yourself to absorb the pain and understand the sincerity of the pain. Breathe in, you are not the past, you are not the future; breathe out, you are simply each breath, the present moment. As you breathe in and breathe out, acknowledge all the trials you have overcome thus far, and that you can continue to overcome all else without doubt. Breathe in, breathe out.

Breathtaking beauty is just over the barrier that you always fear.

Brilliance of the brain must be admired more than beauty of the body.

Breath is the bridge that connects us with the mysteries of the universe and universal consciousness.

Breath deeply, this breath is your life. Enjoy the moment, this moment is your life. Love with your heart, let your heart be the compass of your life.

Bristling your hackles at others does nothing but make them bristle back. Sometimes that's useful. Most of the time it's not. - The Malwatch

Broad wings are good on a leader because they can power through the wind, clearing a path for those behind them, but small wings are just as effective, by diverting the wind so it catches more gently under the wings of those behind you. - The Malwatch

Buddhism has become for me a philosophy of action and responsibility. It provides a framework of values, ideas, and practices that nurture my ability to create a path in life, to define myself as a person, to act, to take risks, to image things differently, to make art. The more I prize Gotama's teachings free from the matrix of Indian religious thought in which they are entrenched and the more I come to understand how his own life unfolded in the context of his times, the more I discern a template for living that I can apply at this time in this increasingly secular and globalized world.

This is what I had come for, just this, and nothing more. A fling of leafy motion on the cliffs, the assault of real things, living and still, with shapes and powers under the sky- this is my city, my culture, and all the world I need.

Bring to the world and to the minds of the peoples that which has been broken or that which has never existed before.

Broken, beaten, bleeding, scared. My mind is all these things, as surely as your body is. It's just not as easy to see. - The Malwatch

Brutality goes hand in hand with orthodoxy, be it Christian, Hindu, Muslim, Jewish, Atheistic or any other.

Buried deep within each one of us lies a treasure. It is our mission in this lifetime to find this treasure, but its exact location is known only by the dragon that guards it.

Building positive customer experiences will help create passionate customers who will spread your message on their behalf - almost like an evangelist.

Burn yourself with love; now enjoy the purity of the heart.

Burn yourself with the fire of love to enjoy the fiery, burning beauty of love.

Burdens of life become lighter when your heart is filled with love and we learn to forgive and forget with profound kindness.

Burn your fear of failure with the fire of desires that open the door of success.

Burn your fear of failure with the fire of desire so that you may open the door of success.

Business people - Your business - is your greatest prejudice: it ties you to your locality, to the company you keep, to the inclinations you feel. Diligent in business - but indolent in spirit, content with your inadequacy, and with the cloak of duty hung over this contentment: that is how you live, that is how you want your children to live!

But a map is not enough as a guide for action; we also need a goal that tells us where to go. Animals have no such problems. Their instincts provide them with a map as well as with goals. But lacking instinctive determination and having a brain that permits us to think of many directions in which we can go, we need an object of total devotion, a focal point for all our strivings and the basis for all our effective - not only our proclaimed - values. We need such an object of devotion in order to integrate our energies in one direction, to transcend our isolated existence, with all its doubts and insecurities, and to answer our need for a meaning of life.

But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but i laboured more abundantly than they all: yet not I, but the grace of God which was with me.

But for centuries, since the capitulation of Judah, the Jewish peoples had been almost continuously under foreign control. So, where was Yahweh all this time while his people suffered...? Far from ever questioning the very being of such an inept deity, the conclusion was invariably reached – likely promoted by religious authorities living privileged lifestyles – that the people had sinned, had worshipped other gods, had somehow failed their side of the bargain.

But...freedom has come into the spotlight again. We find ourselves surveilled and managed to an extraordinary degree, farmed for our personal data, fed consumer goods but discouraged from speaking our minds or doing anything too disruptive in the world, and regularly reminded that racial, sexual, religious, and ideological conflict are not closed cases at all. Perhaps we are ready to talk about freedom again - and talking about it politically also means talking about it in our personal lives. This is why, when reading Sartre on freedom, Beauvoir on the subtle mechanisms of oppression, Kierkegaard on anxiety, Camus on rebellion, Heidegger on technology, or Merleau-Ponty on cognitive science, one sometimes feels one is reading the latest news. Their philosophies remain of interest, not because they are right or wrong, but because they concern life, and because they take on the two biggest human questionsL what are we? and what should we do?

But how does it come about that while the ‘I think’ gives Kant a genuine phenomenal starting-point, he cannot exploit it ontologically, and has to fall back on the ‘subject’—that is to say, something *substantial*? The “I” is not just an ‘I think’, but an ‘I think something’. And does not Kant himself keep on stressing that the “I” remains related to its representations, and would be nothing without them? For Kant, however, these representations are the ‘empirical’, which is ‘accompanied’ by the “I”—the appearances to which the “I” ‘clings’. Kant nowhere shows the kind of Being of this ‘clinging’ and ‘accompanying’. At bottom, however, their kind of Being is understood as the constant Being-present-at-hand of the “I” along with its representations. Kant has indeed avoided cutting the “I” adrift from thinking; but he has done so without starting with the ‘I think’ itself in its full essential content as an ‘I think something’, and above all, without seeing what is ontologically ‘presupposed’ in taking the ‘I think something’ as a basic characteristic of the Self. For even the ‘I think something’ is not definite enough ontologically as a starting-point, because the ‘something’ remains indefinite. If by this “something” we understand an entity *within-the-world*, then it tacitly implies that the *world* has been presupposed; and this very phenomenon of the world co-determines the state of Being of the “I,” if indeed it is to be possible for the “I” to be something like an ‘I think something’. In saying “I,” I have in view the entity which in each case I am as an ‘I-am-in-a-world’. Kant did not see the phenomenon of the world, and was consistent enough to keep the ‘representations’ apart from the *a priori* content of the ‘I think’. But as a consequence the “I” was again forced back to an *isolated* subject, accompanying representations in a way which is ontologically quite indefinite. *In saying “I,” Dasein expresses itself as Being-in-the-world*. But does saying “I” in the everyday manner have *itself* in view *as* being-in-the-world [*in-der-Welt-seiend*]? Here we must make a distinction. When saying “I,” Dasein surely has in view the entity which, in every case, it is itself. The everyday interpretation of the Self, however, has a tendency to understand itself in terms of the ‘world’ with which it is concerned. When Dasein has itself in view ontically, it *fails to see* itself in relation to the kind of Being of that entity which it is itself. And this holds especially for the basic state of Dasein, Being-in-the-world." ―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 367-370

But I can’t control my dreams. I can’t even remember them. For all I know I’m having the time of my life when I sleep, but I just can’t remember. So I’m forced to live in a life I have no control over. A life where I’m either numb to everything or terrified of every thought that crosses my mind. If this is all just a dream, then it sure is a disappointing one. But I still have time to try and control my dreams. I have time to try and make my dreams a reality in this waking life as well. The one bloody thing I have is time. I’ve got to remember that. I still have time. And despite everything, there is something reassuring about that.

But I did feel the vertigo of death’s invitation, beckoning me towards the dark waters below. Only a newfound perspective and desire steadied my wavering soul. I came to realize, just in time, that suicide was far too easy – and obscenely cowardly – after someone I knew, not even half my age, had been through so much worse and still marched gloriously on.

But here's the most incredible thing about it: the philosopher isn't proposing that as a concept; he's simply articulating what humans believe about themselves. That first they thing and therefore then they exist. What follows on from that is even worse: that since humans live that way, thinking that first they thing and then they exist, they also think that anything that doesn't think, also doesn't fully exist. Trees, the sea, the fish in the sea, the sun, the moon, a hill or a whole mountain range. None of that exists all the way; it exists on a second plane of existence, a lesser existence. Therefore, it deserves to be merchandise or food or background for humans and nothing more.

But I don't think we shall quarrel about a word - the subject of our inquiry is too important for that.

But, in fact, a person's sexual choice is the result and sum of their fundamental convictions. Tell me what a person finds sexually attractive and I will tell you their entire philosophy of life.

But I must hope that books possess a life of a more varied kind than their authors' myopia concedes to them. A book is a kind of of machine which the reader can freely use as a generator of intellectual stimulation. It is enough that the book should be truly a machine for thinking, that it should generate a variety of possible conclusions without its author's ordaining and limiting them in advance.

But in doing so---moving forward...---he's still dealing with the past. It's always strung out behind us, innit, attached to our arses like a roll of toilet paper we trail out of the bathroom, pointing the way to the giant shite we just took. It doesn't matter if we flushed it down; Everyone still knows what we did there. So its fine to say it's all done and you have no connection with the past, that you're a new person every second, but silly in my view to pretend that person isn't made of the old one.

But if two people do almost nothing except search for one another, it's hardly surprising if they run across each other by chance.

But if the history of mankind was her own history, in a way she was thousands of years old.

But I realized something. About art. And psychiatry. They're both self-perpetuating systems. Like religion. All three of them promise you a sense of inner worth and meaning, and spend a lot of time telling you about the suffering you have to go through to achieve it. As soon as you get a problem in any one of them, the solution it gives is always to go deeper into the same system. They're all in rather uneasy truce with one another in what's actually a mortal battle. Like all self-reinforcing systems. At best, each is trying to encompass the other two and define them as sub-groups. You know: religion and art are both forms of madness and madness is the realm of psychiatry. Or, art is the study and praise of man and man's ideals, so therefore a religious experience just becomes a brutalized aesthetic response and psychiatry is just another tool for the artist to observe man and render his portraits more accurately. And the religious attitude I guess is that the other two are only useful as long as they promote the good life. At worst, they all try to destroy one another. Which is what my psychiatrist, whether he knew it or not, was trying, quite effectively, to do to my painting. I gave up psychiatry too, pretty soon. I just didn't want to get all wound up in any systems at all.

But I stayed up thinking about how I've been lying to him, no less than I lie to myself in my pre-sleep ritual. And I lied to him again just as we were growing more intimate than ever and he asked me about my scar.

But it had always been my mom's philosophy that the way we treat animals goes hand in hand with the way we treat people, and so she would dedicate her life to stopping men like this one, bushmeat traders hoping for sale

But it so happens that everything on this planet is, ultimately, irrational; there is not, and cannot be, any reason for the causal connexion of things, if only because our use of the word "reason" already implies the idea of causal connexion. But, even if we avoid this fundamental difficulty, Hume said that causal connexion was not merely unprovable, but unthinkable; and, in shallower waters still, one cannot assign a true reason why water should flow down hill, or sugar taste sweet in the mouth. Attempts to explain these simple matters always progress into a learned lucidity, and on further analysis retire to a remote stronghold where every thing is irrational and unthinkable. If you cut off a man's head, he dies. Why? Because it kills him. That is really the whole answer. Learned excursions into anatomy and physiology only beg the question; it does not explain why the heart is necessary to life to say that it is a vital organ. Yet that is exactly what is done, the trick that is played on every inquiring mind. Why cannot I see in the dark? Because light is necessary to sight. No confusion of that issue by talk of rods and cones, and optical centres, and foci, and lenses, and vibrations is very different to Edwin Arthwait's treatment of the long-suffering English language. Knowledge is really confined to experience. The laws of Nature are, as Kant said, the laws of our minds, and, as Huxley said, the generalization of observed facts. It is, therefore, no argument against ceremonial magic to say that it is "absurd" to try to raise a thunderstorm by beating a drum; it is not even fair to say that you have tried the experiment, found it would not work, and so perceived it to be "impossible." You might as well claim that, as you had taken paint and canvas, and not produced a Rembrandt, it was evident that the pictures attributed to his painting were really produced in quite a different way. You do not see why the skull of a parricide should help you to raise a dead man, as you do not see why the mercury in a thermometer should rise and fall, though you elaborately pretend that you do; and you could not raise a dead man by the aid of the skull of a parricide, just as you could not play the violin like Kreisler; though in the latter case you might modestly add that you thought you could learn. This is not the special pleading of a professed magician; it boils down to the advice not to judge subjects of which you are perfectly ignorant, and is to be found, stated in clearer and lovelier language, in the Essays of Thomas Henry Huxley.

But Lao Tzu’s teaching suffers from the major problem endemic to such visionaries. In the intervening two and a half millennia, his words have been misinterpreted and distorted by generations of adherents until his message is riddled with meaningless ritual and dogma. Taoism contracted the conceptual plague: it became a religion.

But no: he was empty, he was confronted by a vast anger, a desperate anger, he saw it and could almost have touched it. But it was inert - if it were to live and find expression and suffer, he must lend it his own body. It was other people's anger. "Swine!" He clenched his fists, he strode along, but nothing came, the anger remained external to himself.

But one day you're going to wake up to the smell of a friend making burnt toast and warm coffee, and you're going to smile with relief knowing you made it. Knowing somebody found ways to love you.

But merely being tradition does not make something worthy, Kadash. We can't just assume that because something is old it is right.

But spontaneity is not by any means a blind, disorderly urge, a mere power of caprice. A philosophy restricted to the alternatives of conventional language has no way of conceiving an intelligence which does not work according to plan, according to a one-at-a-time order of thought. Yet the concrete evidence of such an intelligence is right to hand in our own thoughtlessly ordered bodies. For the Tao does not 'know' how it produces the universe just as we do not 'know' how we construct our brains.

But sorrow can also be contagious. Fear is different. It isn't as communicable as laughter or sadness, and a good thing too. Fear is almost entirely a lonely thing.

But practically I know men and recognize them by their behavior, by the totality of their deeds, by the consequences caused in life by their presence.

Butterflies are nature’s tragic heroes. They live most of their lives being completely ordinary. And then, one day, the unexpected happens. They burst from their cocoons in a blaze of colors and become utterly extraordinary. It is the shortest phase of their lives, but it holds the greatest importance. It shows us how empowering change can be.

But the new generation had tasted the wine of philosophy; and from this time onward the rich youth of Rome went eagerly to Athens and Rhodes to exchange their oldest faith for the newest doubts.