Inspirational quotes with asserts.
(So), he who displays himself does not shine; he who asserts his own views is not distinguished; he who vaunts himself does not find his merit acknowledged; he who is self-conceited has no superiority allowed to him.
Someone with a fresh mind, one not conditioned by upbringing and environment, would doubtless look at science and the powerful reductionism that it inspires as overwhelmingly the better mode of understanding the world, and would doubtless scorn religion as sentimental wishful thinking. Would not that same uncluttered mind also see the attempts to reconcile science and religion by disparaging the reduction of the complex to the simple as attempts guided by muddle-headed sentiment and intellectually dishonest emotion?...Religion closes off the central questions of existence by attempting to dissuade us from further enquiry by asserting that we cannot ever hope to comprehend. We are, religion asserts, simply too puny. Through fear of being shown to be vacuous, religion denies the awesome power of human comprehension. It seeks to thwart, by encouraging awe in things unseen, the disclosure of the emptiness of faith. Religion, in contrast to science, deploys the repugnant view that the world is too big for our understanding. Science, in contrast to religion, opens up the great questions of being to rational discussion, to discussion with the prospect of resolution and elucidation. Science, above all, respects the power of the human intellect. Science is the apotheosis of the intellect and the consummation of the Renaissance. Science respects more deeply the potential of humanity than religion ever can.
The business man who assumes that this life is everything, and the mystic who asserts that it is nothing, fail, on this side and on that, to hit the truth. "Yes, I see, dear; it's about halfway between," Aunt Juley had hazarded in earlier years. No; truth, being alive, was not halfway between anything. It was only to be found by continuous excursions into either realm, and though proportion is the final secret, to espouse it at the outset is to ensure sterility
Intellectual property, more than ever, is a line drawn around information, which asserts that despite having been set loose in the world - and having, inevitably, been created out of an individual's relationship with the world - that information retains some connection with its author that allows that person some control over how it is replicated and used.In other words, the claim that lies beneath the notion of intellectual property is similar or identical to the one that underpins notions of privacy. It seems to me that the two are inseparable, because they are fundamentally aspects of the same issue, the need we have to be able to do something by convention that is impossible by force: the need to ringfence certain information. I believe that the most important unexamined notion - for policymakers and agitators both - in these debates is that they are one: you can't persuade people on the one hand to abandon intellectual property (a decision which, incidentally, would mean an even more massive upheaval in the way the world runs than we've seen so far since 1990) and hope to keep them interested in privacy. You can't trash privacy and hope to retain a sense of respect for IP.
Atheism is a conclusion reached by the most reasonable methods and one which is not asserted dogmatically but is explained in its every feature by the light of reason. The atheist does not boast of knowing in a vainglorious, empty sense. He understands by knowledge the most reasonable and clear and sound position one can take on the basis of all the evidence at hand. This evidence convinces him that theism is not true, and his logical position, then, is that of atheism.We repeat that the atheist is one who denies the assumptions of theism. he asserts, in other words, that he doesn't believe in a God because he has no good reason for believing in a God. That's atheism -- and that's good sense.
Wisdom, itself, is often an abstraction associated not with fact or reality but with the man who asserts it and the manner of its assertion.
Our beliefs shape how we perceive reality to be, and the belief that shapes our current perception of reality was adopted by the worldview of Newtonian physics, which asserts that reality is objective—that there is a material universe existing outside of our experience. But this isn’t true; there is no material universe outside of you; the Universe takes form through you.
He who asserts belief with absolute certainty knows nothing of faith and makes himself into a fool. He who is wise, upon realizing they have done this, recants and searches themselves for further enlightenment.
When the government puts its imprimatur on a particular religion it conveys a message of exclusion to all those who do not adhere to the favored beliefs. A government cannot be premised on the belief that all persons are created equal when it asserts that God prefers some.
If religions are diseases of the human psyche, as the philosopher Grintholde asserts, then religious wars must be reckoned the resultant sores and cankers infecting the aggregate corpus of the human race. Of all wars, these are the most detestable, since they are waged for no tangible gain, but only to impose a set of arbitrary credos upon another's mind.
Then the edge asserts itself. You are not a god. You are not that enlarged self. Indeed, you are not even a whole self, as you now see. Your new knowledge of possibilities is also a knowledge of what is lacking in the actual.
It is not until an act occurs within the landscape of the past and future that it is a human act. Loyalty, which asserts the continuity of past and future, binding time into a whole, is the root of human strength; there is no good to be done without it.
The doctrine of creation of the kind that the Abrahamic faiths profess is such that it encourages the expectation that there will be a deep order in the world, expressive of the Mind and Purpose of that world’s Creator. It also asserts that the character of this order has been freely chosen by God, since it was not determined beforehand by some kind of pre-existing blueprint (as, for example, Platonic thinking had supposed to be the case). As a consequence, the nature of cosmic order cannot be discovered just by taking thought, as if humans could themselves explore a noetic realm of rational constraint to whichthe Creator had had to submit, but the pattern of the world has to be discerned through the observations and experiments that are necessary in order to determine what form the divine choice has actually taken. What is needed, therefore, for successful science is the union of the mathematical expression of order with the empirical investigation of the actual properties of nature, a methodological synthesis of a kind that was pioneered with great skill and fruitfulness by Galileo.
A free man is not a slave who has escaped his master; such a man is but a runaway slave who may be caught and returned to servitude. A free man, though he may be overpowered, may be killed, cannot be reduced to servitude; something in him asserts freedom as an inviolable right.It is not negotiable.He does not *ask* that others respect his right, he *requires* it; and it is ultimately his willingness to die for this freedom which forms the basis of his demand that others respect it.
perhaps the greatest challenge to thinking women is the challenge to move from the desire for safety and approval to the most "unfeminine" quality of all -- that of intllectual arrogance, the supreme hubris which asserts to itself the right to reorder the world. The Hubris of the god makers, the hubris of the male-system builders.
You can go home again, the General Temporal Theory asserts, so long as you understand that home is a place where you have never been.
Neurotic suffering indicates inner conflict. Each side of the conflict is likely to be a composite of many partial forces, each one of which has been structured into behavior, attitude, perception, value. Each component asserts itself, claims priority, insists that something else yield, accommodates. The conflict therefore is fixed, stubborn, enduring. It may be impugned and dismissed without effect, imprecations and remorse are of no avail, strenuous acts of will may be futile; it causes - yet survives and continues to cause - the most intense suffering, humiliation, rending of flesh. Such a conflict is not to be uprooted or excised. It is not an ailment, it is the patient himself. The suffering will not disappear without a change in the conflict, and a change in the conflict amounts to a change in what one is and how one lives, feels, reacts.
You shall not go down twice to the same river, nor can you go home again. That he knew; indeed it was the basis of his view of the world. Yet from that acceptance of transience he evolved his vast theory, wherein what is most changeable is shown to be fullest of eternity, and your relationship to the river, and the river's relationship to you and to itself, turns out to be at once more complex and more reassuring than a mere lack of identity. You can go home again, the General Temporal Theory asserts, so long as you understand that home is a place where you have never been.
The sums of money collected in hoards lie there idle, waiting for the moment when commerce needs them for maintaining the stability of the objective exchange-value of money; and all those sums of money, that might threaten this stability when the demand for money decreases, flow back out of circulation into these hoards to slumber quietly until they are called forth again. This tacitly assumes ll the fundamental correctness of the arguments of the Quantity Theory, but asserts that there is nevertheless a principle inherent in the economic system that always prevents the working out of the processes that the Quantity Theory describes.In the first place, it must be recognized that from the economic point of view there is no such thing as money lying idle. All money, whether in reserves or literally in circulation (i.e. in process of changing hands at the very moment under consideration), is devoted in exactly the same way to the performance of a monetary function. The stock of money of the community is the sum of the stocks of individuals; there is no such thing as errant money.
I like black for clothes, small items, and jewelry. It's a color that can't be violated by any other colors. A color that simply keeps being itself. A color that sinks more somberly than any other color, yet asserts itself more than all other colors. It's a passionate gallant color. Anything is wonderful if it transcends things rather than being halfway...
Barry Schlenker’s self-identity theory (1982) asserts that self-presentation is an attempt to control information about your identity before real or imagined audiences—including yourself. People try to provide explanations of their own conduct; they try to construct an identity that is satisfying to themselves and that explains their behavior in a favorable light. One of the criteria of a good explanation is believability; that is, explanations must fit with existing knowledge. Schlenker argues that people are not motivated to attain cognitive consistency as an end in itself; rather, they need to provide a believable and self -beneficial account of their conduct, and consistency is a by-product of that. The need to provide explanations for your conduct results in the construction of an internally consistent view of reality.
A real man—real in all the ways that we recognize as real—finds himself suddenly abstracted from the world and deposited in a physical situation which could not possibly exist: sounds have aroma, smells have color and depth, sights have texture, touches have pitch and timbre. There he is informed by a disembodied voice that he has been brought to that place as a champion for his world. He must fight to the death in single combat against a champion from another world. If he is defeated, he will die, and his world—the real world—will be destroyed because it lacks the inner strength to survive.The man refuses to believe that what he is told is true. He asserts that he is either dreaming or hallucinating, and declines to be put in the false position of fighting to the death where no "real" danger exists. He is implacable in his determination to disbelieve his apparent situation, and does not defend himself when he is attacked by the champion of the other
Carnal embrace is sexual congress, which is the insertion of the male genital organ into the female genital organ for purposes of procreation and pleasure. Fermat’s last theorem, by contrast, asserts that when x, y and z are whole numbers each raised to power of n, the sum of the first two can never equal the third when n is greater than 2.
Because never in my entire childhood did I feel like a child. I felt like a person all along--the same person that I am today. I never felt that I spoke childishly. I never felt that my emotions and desires were somehow less real than adult emotions and desires. And in writing _Ender's Game_, I forced the audience to experience the lives of these children from that perspective--the perspective in which their feelings and decisions are just as real and important as any adult's. ... _Ender's Game_ asserts the personhood of children, and those who are used to thinking of children in another way ... are going to find _Ender's Game_ a very unpleasant place to live.
Womanism is feminism's vulgate. It asserts that women are the oppressed or the victims and never the collaborators in the 'bad' things that men do. It entails a double standard around sexuality where women's sexual self-expression is seen as necessary and even desirable, but men's is seen as dangerous or even disgusting. Womanism is by no means confined to a tiny, politically motivated bunch of man-hating feminists, but is a regular feature of mainstream culture.
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