Best 1210 quotes in «meaning quotes» category

Actions are the true words of the heart.

Acabei aprendendo que a gente sempre verá alguém reagindo de um jeito diferente, conforme o sentido que uma palavra ganhe na cabeça dessa pessoa. Para você, A pode significar apenas A; já um outro pode entender que A é o que vem antes de B, C e D. Você pode olhar para o copo com água até a metade e achar que está meio cheio, outro pode ver o mesmo copo e pensar que ele está meio vazio. E cada um vai reagir de acordo com o sentido que dá para cada coisa na vida.

A crucial point here is that understanding is not only a matter of reflection, using finitary propositions, on some preexistent, already determinate experience. Rather, understanding is the way we "have a world," the way we experience our world as a comprehensible reality. Such understanding, therefore, involves our whole being - our bodily capacities and skills, our values, our moods and attitudes, our entire cultural tradition, the way in which we are bound up with a linguistic community, our aesthetic sensibilities, and so forth. I short, our understanding is our mode of "being in the world." It is the way we are meaningfully situated in our world through our bodily interactions, our cultural institutions , our linguistic tradition, and our historical context. Our more abstract reflective acts of understanding (which may involve grasping of finitary propositions) are simply an extension of our understanding in this more basic sense of "having a world.

A deep breath is a technique with which we minimize the number of instances where we say what we do not mean … or what we really think.

A family is not decided by blood but by bonds.

After Carol had left, as Symons threw away a pile of used tissues and rearranged the cushions on the couch, he remarked that the most common and unhelpful illusion plaguing those who came to see him [as a career counselor] was the idea that they ought somehow, in the normal course of events, to have intuited--long before they had finished their degrees, started families, bought houses and risen to the top of law firms--what they should properly be doing with their lives. They were tormented by a residual notion of having through some error or stupidity on their part missed out on their true 'calling.

[...] a familiar art historical narrative [...] celebrates the triumph of the expressive individual over the collective, of innovation over tradition, and autonomy over interdependence. [...] In fact, a common trope within the modernist tradition of the nineteenth and early twentieth centuries involved the attempt to reconstruct or recover the lost ideal of an art that is integrated with, rather than alienated from, the social. By and large, however, the dominant model of avant-garde art during the modern period assumes that shared or collective values and systems of meaning are necessarily repressive and incapable of generating new insight or grounding creative praxis.

A fist is not a thing but a particular state of a particular thing.

A flame that flickered, And a soul that whimpered, A candle that blazed, And a fragrance that raised.   The flames were fed the same, But one remained diminished, While the other touched vintage!

After all, a man's life, when all is said and done, should serve some greater purpose than that of a hero in a cautionary tale.

After each of his books, the writer, for a while, feels once again that he can now die happy.

Age means nothing. There are the living and the dead, that's all.

A great thinker does not necessarily have to discover a master idea but has to rediscover and to affirm a true but forgotten, ignored or misunderstood master idea and interpret it in all the diverse aspects of thought not previously done, in a powerful and consistent way, despite surrounding ignorance and opposition. This criterion we think would include all prophets and their true followers among the Muslim scholars. He is both a great and original thinker who brings new meanings and interpretations to old ideas, thereby providing both continuity and originality to the important intellectual and cultural problems of his time and through it, of mankind. Thus the brilliant interpretations of scholars and sages like al-Ghazali and Mulla Sadra then, and Iqbal and al-Attas now, deserve to be recognized and acknowledged as manifesting certain qualities of greatness and originality.

A kid thinking about fairy tales and believing in fairy tales Acts like a sick god, but like a god. Because even though he affirms that what doesn’t exist exists, He knows things exist, that he exists, He knows existing exists and doesn’t explain itself, And he knows there’s no reason at all for anything to exist. He knows being is the point. All he doesn’t know is that thought isn’t the point. (10/1/1917)

A language that will at last say what we have to say. For our words no longer correspond to the world. When things were whole, we felt confident that our words could express them. But little by little these things have broken apart, shattered, collapsed into chaos. And yet our words have remained the same. They have not adapted themselves to the new reality. Hence, every time we try to speak of what we see, we speak falsely, distorting the very thing we are trying to represent. It's made a mess of everything. But words, as you yourself understand, are capable of change. The problem is how to demonstrate this. That is why I now work with the simplest means possible - so simple that even a child can grasp what I am saying. Consider a word that refers to a thing - "umbrella", for example. When I say the word "umbrella", you see the object in your mind. You see a kind of stick, with collapsible metal spokes on top that form an armature for a waterproof material which, when opened, will protect you from the rain. This last detail is important. Not only is an umbrella a thing, it is a thing that performs a function - in other words, expresses the will of man. When you stop to think of it, every object is similar to the umbrella, in that it serves a function. A pencil is for writing, a shoe is for wearing, a car is for driving. Now, my question is this. What happens when a thing no longer performs its function ? Is it still the thing or has it become something else ? When you rip the cloth off the umbrella, is the umbrella still an umbrella ? You open the spokes, put them over your head, walk out into the rain, and you get drenched. Is it possible to go one calling this object an umbrella ? In general, people do. At the very limit, they will say the umbrella is broken. To me this is a serious error, the source of all our troubles. Because it can no longer perform its function, the umbrella has ceased to be an umbrella. It might resemble an umbrella, it might once have been an umbrella, but now it has changed into something else. The word, however, has remained the same. Therefore, it can no longer express the thing. It is imprecise; it is false; it hides the thing it is supposed to reveal. And if we cannot even name a common, everyday object that we hold in our hands, how can we expect to speak of the things that truly concern us? Unless we can begin to embody the position of change in the words we use, we will continue to be lost.

A learned society of our day, no doubt with the loftiest of intentions, has proposed the question, “Which people, in history, might have been the happiest?” If I properly understand the question, and if it is not altogether beyond the scope of a human answer, I can think of nothing to say except that at a certain time and under certain circumstances every people must have experienced such a moment or else it never was [a people]. Then again, human nature is no vessel for an absolute, independent, immutable happiness, as defined by the philosopher; rather, she everywhere draws as much happiness towards herself as she can: a supple clay that will conform to the most different situations, needs, and depressions. Even the image of happiness changes with every condition and location (for what is it ever but the sum of “the satisfaction of desire, the fulfillment of purpose, and the gentle overcoming of needs,” all of which are shaped by land, time, and place?). Basically, then, all comparison becomes futile. As soon as the inner meaning of happiness, the inclination has changed; as soon as external opportunities and needs develop and solidify the other meaning—who could compare the different satisfaction of different meanings in different worlds? Who could compare the shepherd and father of the Orient, the ploughman and the artisan, the seaman, runner, conqueror of the world? It is not the laurel wreath that matters, nor the sight of the blessed flock, neither the merchant vessels nor the conquered armies’ standards—but the soul that needed this, strove for it, finally attained it and wanted to attain nothing else. Every nation has its center of happiness within itself, as every ball has its center of gravity!

All actions required for both worldly and Spiritual Success. Fall. Stand. Learn. Adapt. Grow... REPEAT!

All contents of meaning are absorbed in the only dominant form of the medium. Only the medium can make an event.

All any of us wanted, really, was to know that we counted. That someone else's life would not have been as rich without us here.

Activity does not create meaning; it is the other way around.

All I know of heaven and all I know of death is in this park: an elegant universe in ceaseless motion, teeming with ruined ruins and screaming children.

All is realized in Love. Let's meet each other in this realization. For we are Love.

All names disappear. Children should be taught that in elementary school. But we're afraid to teach them.

All the evil in the world comes from us bothering with each other, Wanting to do good, wanting to do evil. Our soul and the sky and the earth are enough for us. To want more is to lose this, and be unhappy.

All stories are incomplete. Yet in order to construct a viable identity for myself and give meaning to my life, I don’t really need a complete story devoid of blind spots and internal contradictions. To give meaning to my life, a story needs to satisfy just two conditions: first, it must give me some role to play. A New Guinean tribesman is unlikely to believe in Zionism or in Serbian nationalism, because these stories don’t care at all about New Guinea and its people. Like movie stars, humans like only those scripts that reserve an important role for them. Second, whereas a good story need not extend to infinity, it must extend beyond my horizons. The story provides me with an identity and gives meaning to my life by embedding me within something bigger than myself. But there is always a danger that I might start wondering what gives meaning to that ‘something bigger’. If the meaning of my life is to help the proletariat or the Polish nation, what exactly gives meaning to the proletariat or to the Polish nation? There is a story of a man who claimed that the world is kept in place by resting on the back of a huge elephant. When asked what the elephant stands on, he replied “that it stands on the back of a large turtle. And the turtle? On the back of an even bigger turtle. And that bigger turtle? The man snapped and said: ‘Don’t bother about it. From there onwards it’s turtles all the way down.

All the higher values in life get redefined on a regular basis for good; there is no static meaning as such.

A man has to have something he can put faith in.

A man interested in the meaning of words, not one whose interests leave words meaningless.

A mark of true Christianity will be its intellectual vigour and its search for meaning in every aspect of life. True Christianity will always be critical, questioning and continually developing in its understanding of God and of human life. The subject matter for religion is every human experience. In Christian understanding, God is immanent, that is, God is present in all things, and creation itself is a sign, and an effective sign, of God’s presence - a sacrament. That is why there has been such an emphasis on scholarship and learning in the Christian tradition. Faith, as St Anselm wrote, ‘seeks understanding’, for it is the nature of true faith to trust that God is at work in everything and that there is no question which falls outside the scope of religious inquiry. When faith in God weakens, the critical element will also weaken, and there will be more warning against false doctrines than encouragement to develop our understanding. If the critical element is not fostered, Christians will remain infantile in their religious belief and practice, which will have little or no relation to everyday life and behaviour.

A meaningful life path does not demand that we compare ourselves, or demonstrate our creative talents, to others; it demands that we re-discover and follow the truth of the self.

A meaningless question has only meaningless answers.

A meaningful life depends upon a sense of aliveness and presence, both of which spring from intimate contact with internal body states.

A meaningful life is the life full of meaningful relationships. Create yours.

A metaphor is not merely a linguistic expression (a form of words) used for artistic or rhetorical purposes; instead, it is a process of human understanding by which we achieve meaningful experience that we can make sense of. A metaphor, in this "experiential" sense, is a process by which we understand and structure one domain of experience in terms of another domain of a different kind.

Am I making something worth while? I’m not sure. I write and I sing and I hear words from time to time about my life and choices making ways, into other lives, other hearts, but am I making something worth while? I’m not sure. There was a boy last night who I never spoke to because I was too drunk and still shy, but mostly lonely, and I couldn’t find anything lightly to say, so I simply walked away but still wondered what he did with his life because he didn’t even speak to me or look at me but still made me wonder who he was and I walked away asking Am I making something worth while? I am not sure. I am a complicated person with a simple life and I am the reason for everything that ever happened to me.

A more fundamental problem with labelling human distress and deviance as mental disorder is that it reduces a complex, important, and distinct part of human life to nothing more than a biological illness or defect, not to be processed or understood, or in some cases even embraced, but to be ‘treated’ and ‘cured’ by any means possible—often with drugs that may be doing much more harm than good. This biological reductiveness, along with the stigma that it attracts, shapes the person’s interpretation and experience of his distress or deviance, and, ultimately, his relation to himself, to others, and to the world. Moreover, to call out every difference and deviance as mental disorder is also to circumscribe normality and define sanity, not as tranquillity or possibility, which are the products of the wisdom that is being denied, but as conformity, placidity, and a kind of mediocrity.

A myth, in its original Greek meaning- muthos- is simply that: a story, one which seeks to render life transparent to an intelligible source.

A mothers Love is as deep and powerful as any ocean, in the depths of it forgiveness forever is found for her wandering child.

And if ever I'm reduced to looking for a meaning to my life, you never can tell, it's in that old mess I'll stick my nose to begin with, the mess of that poor old uniparous whore and myself the last of my foul brood, neither man nor beast.

And I find a happiness in the fact of accepting — In the sublimely scientific and difficult fact of accepting the inevitable natural.

And I got to thinking about the moral meaning of memory, per se. And what it means to forget, what it means to fail to find and preserve the connection with the dead whose lives you, or I, want or need to honor with our own.

... and I realise the only way to tell the others is through the way my voice can take these broken words and turn it into music. Turn it into poetry. And I sing to make myself come alive, but also for you, because I’d like this to mean something. To not disappear with the dark I will enter one day and so now I will tell. If not for you, then for my own heart, because it tells me to, and I'm learning to listen.

And like Vera, I know that "truth lies beyond." I know that faith - like chastity, like intimacy, like the journey to the self - is an ongoing process. Yes, we do walk the labyrinth to the center of every greater knowledge of ourselves as we do in books like Gordimer's. We may also learn from them, as Vera learned, that no single human relationship can fulfill us, draw a small circle around who we are or can be. Others, alas, are as limited, as frail - and as mortal - as we are. We will be compelled, somehow, to leave the center we have found, and continue on our journey. For, self-transcending beings that we are, it is not the center that symbolizes our true selves but the entire labyrinth. If we are courageous enough not to give up on life, on human relationships, or on ourselves - as we surmise from the tone of the last passage is the case with Vera - we will walk it many times, inward and outward, each time going more deeply within, each time reaching out in a wider embrace. And we will have, thanks to the writers among us, not a single book - no single book can satisfy us, either - but many books to accompany us like intimate friends at each stage of the journey, to lead us yet closer to the truth that, as long as we live, lies beyond.

And nothing is more wrong-headed than calling meaning a mental activity! Unless, that is, one is setting out to produce confusion. (It would also be possible to speak of an activity of butter when it rises in price, and if no problems are produced by this it is harmless.)

And our desire to know Each other and desert Each other for new Centers of meaning so that The boundaries may reign And in doing so be undone.

And sometimes, meaning makes it meaningless

And then a memory from Avalon surfaced in her mind, something she had not thought of for a decade; one of the Druids, giving instruction in the secret wisdom to the young priestesses, had said, If you would have the message of the Gods to direct your life, look for that which repeats, again and again; for this is the message given you by the Gods, the karmic lesson you must learn for this incarnation. It comes again and again until you have made it part of your soul and your enduring spirit.

And the voice spoke even more deliberately: '...but remember what is under the ocean of clouds: eternity.' And suddenly that tranquil world, the world of such simple harmony that you discover as you rise above the clouds, took on an unfamiliar quality in my eyes. All that gentleness became a trap. In my mind's eye I saw that vast white trap laid out, right under my feet. Beneath it reigned neither the restlessness of men nor the living tumult and motion of cities, as one might have thought, but a silence that was even more absolute, a more final peace. That viscous whiteness was turning before my eyes into the boundary between the real and the unreal, between the known and the unknowable. And I was already beginning to sense that a spectacle has no meaning except when seen through a culture, a civilization, a professional craft.

And the shower of roses spun around me, inviting me to take part in their ever-present waltz.

and the uniform jacket he wore was so tattered and dirty that there could only be one reason he still had it. It must mean something to him, hold some particular importance.