Quotes with aimed

For JennAt 12 years old I started bleeding with the moonand beating up boys who dreamed of becoming astronauts.I fought with my knuckles white as stars,and left bruises the shape of Salem.There are things we know by heart,and things we don't. At 13 my friend Jen tried to teach me how to blow rings of smoke.I'd watch the nicotine rising from her lips like halos,but I could never make dying beautiful.The sky didn't fill with colors the night I convinced myselfveins are kite strings you can only cut free.I suppose I love this life,in spite of my clenched fist.I open my palm and my lifelines look like branches from an Aspen tree,and there are songbirds perched on the tips of my fingers,and I wonder if Beethoven held his breaththe first time his fingers touched the keysthe same way a soldier holds his breaththe first time his finger clicks the trigger.We all have different reasons for forgetting to breathe.But my lungs rememberthe day my mother took my hand and placed it on her bellyand told me the symphony beneath was my baby sister's heartbeat.And I knew life would tremblelike the first tear on a prison guard's hardened cheek,like a prayer on a dying man's lips,like a vet holding a full bottle of whisky like an empty gun in a war zone…just take me just take meSometimes the scales themselves weigh far too much,the heaviness of forever balancing blue sky with red blood.We were all born on days when too many people died in terrible ways,but you still have to call it a birthday.You still have to fall for the prettiest girl on the playground at recessand hope she knows you can hit a baseballfurther than any boy in the whole third gradeand I've been running for homethrough the windpipe of a man who singswhile his hands playing washboard with a spoonon a street corner in New Orleanswhere every boarded up window is still painted with the wordsWe're Coming Backlike a promise to the oceanthat we will always keep moving towards the music,the way Basquait slept in a cardboard box to be closer to the rain.Beauty, catch me on your tongue. Thunder, clap us open.The pupils in our eyes were not born to hide beneath their desks.Tonight lay us down to rest in the Arizona desert,then wake us washing the feet of pregnant womenwho climbed across the border with their bellies aimed towards the sun.I know a thousand things louder than a soldier's gun.I know the heartbeat of his mother.Don't cover your ears, Love.Don't cover your ears, Life.There is a boy writing poems in Central Parkand as he writes he movesand his bones become the bars of Mandela's jail cell stretching apart,and there are men playing chess in the December coldwho can't tell if the breath rising from the boardis their opponents or their own,and there's a woman on the stairwell of the subwayswearing she can hear Niagara Falls from her rooftop in Brooklyn,and I'm remembering how Niagara Falls is a city overrunwith strip malls and traffic and vendorsand one incredibly brave river that makes it all worth it. Ya'll, I know this world is far from perfect.I am not the type to mistake a streetlight for the moon.I know our wounds are deep as the Atlantic.But every ocean has a shorelineand every shoreline has a tidethat is constantly returningto wake the songbirds in our hands, to wake the music in our bones,to place one fearless kiss on the mouth of that brave riverthat has to run through the center of our heartsto find its way home.

If it’s true that our species is alone in the universe, then I’d have to say the universe aimed rather low and settled for very little.

Love loves and in loving always looks beyond what it has in hand and possesses. The driving impulse [*Triebimpuls*] which arouses may tire out; love itself does not tire. This *sursum corda* which is the essence of love may take on fundamentally different forms at different elevations in the various regions of value. The sensualist is struck by the way the pleasure he gets from the objects of his enjoyment gives him less and less satisfaction while his driving impulse stays the same or itself increases as he flies more and more rapidly from one object to the next. For this water makes one thirstier, the more one drinks. Conversely, the satisfaction of one who loves spiritual objects, whether things or persons, is always holding out new promise of satisfaction, so to speak. This satisfaction by nature increases more rapidly and is more deeply fulfilling, while the driving impulse which originally directed him to these objects or persons holds constant or decreases. The satisfaction always lets the ray of the movement of love peer out a little further beyond what is presently given. In the highest case, that of love for a person, this movement develops the beloved person in the direction of ideality and perfection appropriate to him and does so, in principle, beyond all limits.However, in both the satisfaction of pleasure and the highest personal love, the same *essentially infinite process* appears and prevents both from achieving a definitive character, although for opposite reasons: in the first case, because satisfaction diminishes; in the latter, because it increases. No reproach can give such pain and act so much as a spur on the person to progress in the direction of an aimed-at perfection as the beloved's consciousness of not satisfying, or only partially satisfying, the ideal image of love which the lover brings before her―an image he took from her in the first place. Immediately a powerful jolt is felt in the core of the soul; the soul desires to grow to fit this image. "So let me seem, until I become so." Although in sensual pleasure it is the *increased variety* of the objects that expresses this essential infinity of the process, here it is the *increased depth of absorption* in the growing fullness of one object. In the sensual case, the infinity makes itself felt as a self-propagating unrest, restlessness, haste, and torment: in other words, a mode of striving in which every time something repels us this something becomes the source of a new attraction we are powerless to resist. In personal love, the felicitous advance from value to value in the object is accompanied by a growing sense of repose and fulfillment, and issues in that positive form of striving in which each new attraction of a suspected value results in the continual abandonment of one already given. New hope and presentiment are always accompanying it. Thus, there is a positively valued and a negatively valued *unlimitedness of love*, experienced by us as a potentiality; consequently, the striving which is built upon the act of love is unlimited as well. As for striving, there is a vast difference between Schopenhauer's precipitate "willing" born of torment and the happy, God-directed "eternal striving" in Leibniz, Goethe's Faust, and J. G. Fichte."―from_Ordo Amoris_

They filled our world with weapons aimed at foreheads and smiled as they shot 16 candles right through our future. They killed those strong enough to fight back and locked up the freaks who failed to live up to their utopian expectations.

I just want your voice aimed at me again. I want to absorb the direction of your eyes…

She nailed it to the wall with her well-aimed dart, like a butterfly with no will whose sentence has always been written.

As a fantasist, I well understand the power of escapism, particularly as relates to romance. But when so many stories aimed at the same audience all trumpet the same message – And Lo! There shall be Two Hot Boys, one of them your Heart’s Intended, the other a vain Pretender who is also hot and with whom you shall have guilty makeouts before settling down with your One True Love – I am inclined to stop viewing the situation as benign and start wondering why, for instance, the heroines in these stories are only ever given a powerful, magical destiny of great importance to the entire world so long as fulfilling it requires male protection, guidance and companionship, and which comes to an end just as soon as they settle their inevitable differences with said swain and start kissing.I mean to invoke is something of the danger of mob rule, only applied to narrative and culture. Viz: that the comparative harmlessness of individuals does not prevent them from causing harm en masse. Take any one story with the structure mentioned above, and by itself, there’s no problem. But past a certain point, the numbers begin to tell – and that poses a tricky question. In the case of actual mobs, you’ll frequently find a ringleader, or at least a core set of agitators: belligerent louts who stir up feeling well beyond their ability to contain it. In the case of novels, however, things aren’t so clear cut. Authors tell the stories they want to tell, and even if a number of them choose to write a certain kind of narrative either in isolation or inspired by their fellows, holding any one of them accountable for the total outcome would be like trying to blame an avalanche on a single snowflake. Certainly, we may point at those with the greatest (arguable) influence or expostulate about creative domino effects, but as with the drop that breaks the levee, it is impossible to try and isolate the point at which a cluster of stories became a culture of stories – or, for that matter, to hold one particular narrative accountable for the whole.

As surely as I feel love and need for food and water, I feel love and need for God. But these feelings have nothing to do with Supramundane Males planning torments for those who don't abide by neocon "moral values." I hold the evangelical truth of our situation to be that contemporary politicized fundamentalists, including first and foremost those aimed at Empire and Armageddon, need us non-fundamentalists, mystics, ecosystem activists, unprogrammable artists, agnostic humanitarians, incorrigible writers, truth-telling musicians, incorruptible scientists, organic gardeners, slow food farmers, gay restaurateurs, wilderness visionaries, pagan preachers of sustainability, compassion-driven entrepreneurs, heartbroken Muslims, grief-stricken children, loving believers, loving disbelievers, peace-marching millions, and the One who loves us all in such a huge way that it is not going too far to say: they need us for their salvation.

Thus, by science I mean, first of all, a worldview giving primacy to reason and observation and a methodology aimed at acquiring accurate knowledge of the natural and social world. This methodology is characterized, above all else, by the critical spirit: namely, the commitment to the incessant testing of assertions through observations and/or experiments — the more stringent the tests, the better — and to revising or discarding those theories that fail the test. One corollary of the critical spirit is fallibilism: namely, the understanding that all our empirical knowledge is tentative, incomplete and open to revision in the light of new evidence or cogent new arguments (though, of course, the most well-established aspects of scientific knowledge are unlikely to be discarded entirely).. . . I stress that my use of the term 'science' is not limited to the natural sciences, but includes investigations aimed at acquiring accurate knowledge of factual matters relating to any aspect of the world by using rational empirical methods analogous to those employed in the natural sciences. (Please note the limitation to questions of fact. I intentionally exclude from my purview questions of ethics, aesthetics, ultimate purpose, and so forth.) Thus, 'science' (as I use the term) is routinely practiced not only by physicists, chemists and biologists, but also by historians, detectives, plumbers and indeed all human beings in (some aspects of) our daily lives. (Of course, the fact that we all practice science from time to time does not mean that we all practice it equally well, or that we practice it equally well in all areas of our lives.)

Education is a weapon, whose effect depends on who holds it in his hands and at whom it is aimed.

The woman recovering from abuse or other stressful life situations may feel she's in no way in charge of anything, least of all her own world. She faces the horse with trepidation. The horse senses the fear and becomes tense and concerned. The wise instructor starts small. The woman is handed a soft brush and sent to fuss over the horse. It's pointed out that if she stands close to the animal, she will be out of range of a well-aimed kick. She is warned to watch for tell-tale signs of fear in herself and the horse. She's warned to keep her feet out from under the horse's stomping hoof. They're both allowed to back away and regroup and try again until they reach an accord regarding personal space. Calm prevails, and within a few minutes, hours or sessions, interaction becomes friendship. It happens almost every time a woman is allowed enough time and space to work through the situation.So a woman whose daily life is overwhelming her learns to step back. Is this a cure for her endless problems? Of course not. Simple is not simplistic.

I had aimed at Mars and was about to hit Venus unquestionably the all-time cosmic record for poor shots.

What then did those immortals see, the writers who aimed at all which is greatest and scorned the accuracy which lies in every detail? They saw many other things and they also saw this, that Nature determined man to be no low or ignoble animal; but introducing us into life and this entire universe as into some vast assemblage, to be spectators, in a sort, of her entirety, and most ardent competitors, did then implant in our souls an invincible and eternal love of that which is great and, by our own standard, more devine. Therefore it is, that for the speculation and thought which are within the scope of human endeavour not all the universe together is sufficient, our conceptions often pass beyond the bounds which limit it; and if a man were to look upon life all around, and see how in all things the extraordinary, the great, the beautiful stand supreme, he will at once know for what ends we have been born.