Best 10944 quotes in «reality quotes» category

I stood there, watching her. The whole world was a dream, I realized. Everyone was acting in a bad soap opera. The whole world was one big FOX TV show.

I suspected once that any human life, however intricate and full it might be, consisted in reality of one moment: the moment when a man knows for all time who he is.

. . . I suppose one starts out, as a child, being romantic and dreaming of adventure. Poetic. Then reality comes along, and with it, a whole lot of prose.

It almost doesn’t matter what is real or unreal. It really matters what we choose to believe.

It could always all be unreal - how could you ever tell otherwise? You took it on trust, in part because what would be the point of doing anything else? When the fake behaved exactly like the real, why treat it as anything different? You gave it the benefit of the doubt, until something proved otherwise.

It doesn’t matter whether it’s true, only that it’s believable.

It doubtless seems highly paradoxical to assert that Time is unreal, and that all statements which involve its reality are erroneous. Such an assertion involves a far greater departure from the natural position of mankind than is involved in the assertion of the unreality of Space or of the unreality of Matter. So decisive a breach with that natural position is not to be lightly accepted. And yet in all ages the belief in the unreality of time has proved singularly attractive.

It doesn’t take long for your fortunes to turn. One second you’re fluttery as a bird, the next you’re on the ground with your wings clipped.

It from bit. It’s an unorthodox theory, which starts with the assumption that information is at the root of all existence. When we look at the moon, a galaxy, or an atom, their essence, he claims, is in the information stored within them. But this information sprang into existence when the universe observed itself. He draws a circular diagram, representing the history of the universe. At the beginning of the universe, it sprang into being because it was observed. This means that “it” (matter in the universe) sprang into existence when information (“bit”) of the universe was observed. He calls this the “participatory universe”—the idea that the universe adapts to us in the same way that we adapt to the universe, that our very presence makes the universe possible.

I teach what compels us to question our reality

It has been utterly exhausting to love you.

It had happened. I had brought the dream out into reality and it had dissolved. It was just a dream and had found no purchase in the real world where it was dependent on other people for its realization. I wished that I could have sucked my words back inside where they had lived a colorful life of promise, had been nurtured by hope, and had never been tested

I subscribe to the anthropic principle: there are an infinite number of infinite universes, each with slightly different physical laws. Only some of them have the right parameters, such as gravity the right strength to allow stars to be born and live long. Where the charge on the electron is right to allow complex molecules to form, etc. Ours is one that allows intelligent life to form, so that the universe may wonder at itself. We *are* the universe, in wonder of itself. -- Google: "Anthropic principle

I think it simply comes down to fantasy being the language I speak. While I cannot get into epic sword and sorcery, I see the world as having the potential to be slightly off-kilter. I have run into people who do not quite seem human – though of course they are – and have been privy to coincidences that almost make me believe in magic. Fantasy is sometimes just asking yourself, “Well, what if you are wrong? What if the world doesn’t work the way you think? What would that mean?

I think i should get love inked on my skin. Maybe that's the only way i am destined to keep it.

I think she had also said that it would make her life difficult because the world is unkind and full of wrongs.

I think maybe they come out into the grounds in nightwear. But no, in typical anorexic stype they have read the fashion magazines literally. This is their version of thin girls in strappy clothes. The girl in the petticoat talks to me, as Emma has done on occsasion, in a rather grand style, as if she is a 'lady' of some substance and I a visiting guest. Do they chat much about clothes? I ask Emma in the car. She shakes her head. So, does she, Emma, see the difference between underwear or nightwear and 'going out' clothes? 'Yes,' she says, her voices strained again. 'But it's one of the things you don't know properly when you're ill and confused. You see these pictures and the people in the magazines are real for you.

I think people need hope when times are tough. I think they also need escape and adventure and fantasy. Books are like cheap mini vacations.

I think that's just a story." "But, Jace," she said. "All stories are true.

I think therefore I am, right?" "No, not really. A fuller formation of Descartes's philosophy would be Dubito, ergo cogito, ergo sum. 'I doubt, therefore I think, therefore I am.' Descartes wanted to know if you could really know that anything was real, but he believed his ability to doubt reality proved that, while it might not be real, he was.

I thought if I told no one it might not be true.

I thought I would marry my boyfriend and grow old and sick of him. I thought I would keep my friends, and we'd make different, new memories. None of that happened. Better things happened. Then why am I so sad?

It is a crushing moment when you realize that your life has either been a series of huge mistakes, or worse; it hasn’t.

I thought the morning would bring change. But I should have known that it doesn't take that long for change to happen - it takes a second. A moment. In a single breath, reality as you know it can simply fall away.

It is as though our dreams were watching us and directing our lives with external vigour whilst we simply enact their pleasures passively, in a swoon.

I think I used to be like those houses - once new and fresh and holding great promise - but was now much more like the current versions. Run-down and imperfect but somehow still functioning if not sagging a little to the left.

It is as if there were in the human consciousness a sense of reality, a feeling of objective presence, a perception of what we may call ‘something there,’ more deep and more general than any of the special and particular ‘senses’ by which the current psychology supposes existent realities to be originally revealed. If this were so, we might suppose the senses to waken our attitudes and conduct as they so habitually do, by first exciting this sense of reality; but anything else, any idea, for example, that might similarly excite it, would have that same prerogative of appearing real which objects of sense normally possess.

It is better to be foolish than a dilettante.

It is a matter of mere coincidence that there is often a real individual who corresponds with a celebrity, signifies them.

It is because we feel that we are separate from nature that we also feel it is okay to manipulate it, pollute it, and cause it harm. We project our inner turmoil onto the planet, causing outer turmoil. Nearly all of the disasters of our time—war, famine, oppression, social injustice, environmental pollution, extinction—arise from this delusional belief that we have an existence independent of the world we live in. All of this misery, all of this destruction, all of this pain and suffering, is caused by our failure to realize that there is no separation and that really we are all one.

It is hope--with regard to our careers, our love lives, our children, our politicians, and our planet--that is primarily to blame for angering and embittering us. The incompatibility between the grandeur of our aspirations and the mean reality of our condition generates the violent disappointments which rack our days and etch themselves in lines of acrimony across our faces.

It is in children that reality strikes the hardest. And yet, it is the children who weave the brightest dreams.

It is instead just the grace of a common person turning suddenly real because he is common and human and recoignizable.

It is inevitable that machines will one day become the ultimate enemies of mankind. We are not evolving or progressing with our technology, only regressing. Technology is our friend today, but will be our enemy in the future.

It is difficult to be an artist, because what you can see needs to be done and what you can achieve are generally two very opposite things. The two are like yin and yang, north and south, positive and negative. What you see is just totally opposite of what the reality can be, and that's unfortunate. But there are things we can do. Writers can either repave--we fill in some of the cracks in the road that are already there--or we start to knock down some of the weeds to make a clearing in the wilderness.

It is my conviction that, with the spread of true scientific culture, whatever may be the medium, historical, philological, philosophical, or physical, through which that culture is conveyed, and with its necessary concomitant, a constant elevation of the standard of veracity, the end of the evolution of theology will be like its beginning—it will cease to have any relation to ethics. I suppose that, so long as the human mind exists, it will not escape its deep-seated instinct to personify its intellectual conceptions. The science of the present day is as full of this particular form of intellectual shadow-worship as is the nescience of ignorant ages. The difference is that the philosopher who is worthy of the name knows that his personified hypotheses, such as law, and force, and ether, and the like, are merely useful symbols, while the ignorant and the careless take them for adequate expressions of reality. So, it may be, that the majority of mankind may find the practice of morality made easier by the use of theological symbols. And unless these are converted from symbols into idols, I do not see that science has anything to say to the practice, except to give an occasional warning of its dangers. But, when such symbols are dealt with as real existences, I think the highest duty which is laid upon men of science is to show that these dogmatic idols have no greater value than the fabrications of men's hands, the stocks and the stones, which they have replaced.

It is necessary to build a system or a structure which will allow you to form your dream into reality

It is not cynical to admit the past has been turned into a fiction. It is a story, not a fact. The real has been erased. Whole eras have been added or removed. Wars have been aggrandized, and human struggle relegated to the margins. Villains are redressed as heroes. Generous, striving, imperfect men and women have been stripped of their flaws or plucked of their virtues and turned into figurines of morality or depravity. Whole societies have been fixed with motive and visions and equanimity where there was none. Suffering has been recast as noble sacrifice! Do you know why the history of the Tower is in such turmoil? Because too many powerful men are fighting for the pen, fighting to write their story over our dead bodies. They know what is at stake: immortality, the character of civilization, and influence beyond the ages. They are fighting to see who gets to mislead our grandchildren.

It is not without good reason that the literary tradition of pastoral poetry can look back on an almost uninterrupted history of over two thousand years since its beginnings in Hellenism. With the exception of the early Middle Ages, when urban and court culture was extinguished, there have been variants of this poetry in every century. Apart from the thematic material of the novel of chivalry, there is probably no other subject-matter 15 that has occupied the literature of Western Europe for so long and maintained itself against the assaults of rationalism with such tenacity. This long and uninterrupted reign shows that ‘sentimental’ poetry, in Schiller’s sense of the word, plays an incomparably greater part in the history of literature than ‘naïve’ poetry. Even the idylls of Theocritus himself owe their existence not, as might be imagined, to genuine roots in nature and a direct relationship to the life of the common people, but to a reflective feeling for nature and a romantic conception of the common folk, that is, to sentiments which have their origin in a yearning for the remote, the strange and the exotic. The peasant and the shepherd are not enthusiastic about their surroundings or about their daily work. And interest in the life of the simple folk is, as we know, to be sought neither in spatial nor social proximity to the peasantry; it does not arise in the folk itself but in the higher classes, and not in the country but in the big towns and at the courts, in the midst of bustling life and an over-civilized, surfeited society. Even when Theocritus was writing his idylls, the pastoral theme and situation were certainly no longer a novelty; it will already have occurred in the poetry of the primitive pastoral peoples, but doubtless without the note of sentimentality and complacency, and probably also without attempting to describe the outward conditions of the shepherd’s life realistically. Pastoral scenes, although without the lyrical touch of the Idylls, were to be found before Theocritus, at any rate, in the mime. They are a matter of course in the satyr plays, and rural scenes are not unknown even to tragedy. But pastoral scenes and pictures of country life are not enough to produce bucolic poetry; the preconditions for this are, above all, the latent conflict of town and country and the feeling of discomfort with civilization.

It is one of the unexpected disasters of the modern age that our new unparalleled access to information has come at the price of our capacity to concentrate on anything much. The deep, immersive thinking which produced many of civilization's most important achievements has come under unprecedented assault. We are almost never far from a machine that guarantees us a mesmerizing and libidinous escape from reality. The feelings and thoughts which we have omitted to experience while looking at our screens are left to find their revenge in involuntary twitches and our ever-decreasing ability to fall asleep when we should.

It is such a terrifying thing to see a man cry.

It is true that our everyday view of the world is not quite naively realistic, but that is what it would like to be. Common-sense is naively realistic wherever it does not think that there is some positive reason why it should cease to be so. And this is so in the vast majority of its perceptions. When we see a tree we think that it is really green and really waving about in precisely the same way as it appears to be. We do not think of our object of perception being 'like' the real tree, we think that what we perceive is the tree, and that it is just the same at a given moment whether it be perceived or not, except that what we perceive may be only a part of the real tree.

it is dangerous to unmask images, since they dissimulate the fact that there is nothing behind them).

It is my opinion that the isolated mind loses its purchase on reality all too easily and becomes prone to fantasy.

It is not society's responsibility to alter the world to our liking, if we disagree with something then we must figure out a rational way to change it; demanding the world must change to match our desires is a rant not moral bravery.

It is often asserted that, in view of the situation in quantum theory, object and subject can no longer be sharply separated. 1 To use Heitler’s words, the ‘separation of the world into an “objective outside reality”, and “us”, the self-conscious onlookers, can no longer be maintained. Object and subject become inseparable from each other’. 2 This, according to Bohr, is due to ‘the impossibility of any sharp separation between the behaviour of atomic objects and the interaction with the measuring instruments which serve to define the conditions under which the phenomena appear’. 3 Heitler elaborates the point in some detail. ‘One may ask’, he writes, ‘if it is sufficient to carry out a measurement by a self-registering apparatus or whether the presence of an observer is required.’ And he arrives at the conclusion that the self-registering apparatus is insufficient, and that ‘the observer appears, as a necessary part of the whole structure, and in his full capacity as a conscious being’.

​It is Obscene to keep Printing Newspapers in the Digital Era

It is only through self-knowledge that we can understand reality 'as it is'—a living force which is dynamic and changing with time. Bookish knowledge is like a photograph. It helps to identify the person amid many other human beings but does not have the quality of the ‘real’ person—because a living person has feelings and flexibility.

It is only a metaphor—or the worst of dreams; yet there are metaphors which sit more powerfully in the brain than remembered events.

It is only right and proper to be moved by the Bible, but present-day reality has so strong a hold over us that even when we try to imagine the past the minor events in our lives immediately wrench us out of our musings, and our own adventures throw us back irrevocably upon our personal feelings—joy, boredom, suffering, anger, or a smile.