Inspirational quotes with catastrophes.
Regardless of the staggering dimensions of the world about us, the density of our ignorance, the risks of catastrophes to come, and our individual weakness within the immense collectivity, the fact remains that we are absolutely free today if we choose to will our existence in its finiteness, a finiteness which is open on the infinite. And in fact, any man who has known real loves, real revolts, real desires, and real will knows quite well that he has no need of any outside guarantee to be sure of his goals; their certitude comes from his own drive.
If we are in a general way permitted to regard human activity in the realm of the beautiful as a liberation of the soul, as a release from constraint and restriction, in short to consider that art does actually alleviate the most overpowering and tragic catastrophes by means of the creations it offers to our contemplation and enjoyment, it is the art of music which conducts us to the final summit of that ascent to freedom.
We’re moving faster with our science and technology than our morals are evolving, we’re going to have to live in the future we create so it is up to us to become responsible for what we’re creating. It is the only way to avoid the probable catastrophes that will face us and our children on the way. We all have to get on the same page if we’re to unify and a species and survive. I hope ‘The Vision Quest’ will help people set positive intentions for their lives and the world we live in, as well as give them some tools to manifest them
You might think that, by now, people would have become accustomed to the idea of natural catastrophes. We live on a planet that is still cooling and which has fissures and faults in its crust; this much is accepted even by those who think that the globe is only six thousand years old, as well as by those who believe that the earth was "designed" to be this way. Even in such a case, it is to be expected that earthquakes will occur and that, if they occur under the seabed, tidal waves will occur also. Yet two sorts of error are still absolutely commonplace. The first of these is the idiotic belief that seismic events are somehow "timed" to express the will of God. Thus, reasoning back from the effect, people will seriously attempt to guess what sin or which profanity led to the verdict of the tectonic plates. The second error, common even among humanists, is to borrow the same fallacy for satirical purposes and to employ it to disprove a benign deity.
[A]ll knowledge goes through both stages, the annunciation out of noise into fact, and the disintegration back into noise again. The process involved was the making of increasingly finer distinctions. The outcome was an endless series of theoretical catastrophes.
The Man in the Moon is in fact a record of ancient catastrophes--most of which took place before humans, before mammals, and probably even before life arose on Earth. It is a characteristic conceit of our species to put a human face on random cosmic violence.
Postmodern science - by concerning itself with such things as undecidables, the limits of precise control, conflicts characterized by incomplete information, "fracta", catastrophes, and pragmatic paradoxes - is theorizing its own evolution as discontinuous, catastrophic, nonrectifiable, and paradoxical.
There are a dozen different ways of delivering destruction in impersonal wholesale, via ships and missiles of one sort or another, catastrophes so widespread, so unselective, that the war is over because that nation or planet has ceased to exist. What we do is entirely different. We make war as personal as a punch in the nose. We can be selective, applying precisely the required amount of pressure at the specified point at a designated time . . . .We are the boys who go to a particular place, at H-hour, occupy a designated terrain, stand on it, dig the enemy out of their holes, force them then and there to surrender or die. We're the bloody infantry, the doughboy, the duckfoot, the foot soldier who goes where the enemy is and takes him on in person. We've been doing it, with changes in weapons but very little change in our trade, at least since the time five thousand years ago when the foot sloggers of Sargon the Great forced the Sumerians to cry "Uncle!"Maybe they'll be able to do without us someday. Maybe some mad enius with myopia, a bulging forehead, and a cybernetic mind will devise a weapon that can go down a hole, pick out the opposition, adn force it to surrender or die--without killing that gang of your own people they've got imprisoned down there. I wouldn't know; I'm not a genius, I'm an M.I. In the meantime, until they build a machine to replace us, my mates can handle that job--and I might be some help on it, too.
Individuals often turn to poetry, not only to glean strength and perspective from the words of others, but to give birth to their own poetic voices and to hold history accountable for the catastrophes rearranging their lives.
Paul Virilio and I, in our different ways, share an intense interest in the changes brought about by technological innovation, by cultural and social upheavals, by natural catastrophes like earthquakes and the social and architectural responses to them. I see these extreme cases as the avant-garde of a coming normality, one that we must engage creatively now, inventing new languages, rules and methods, if we are to preserve what is essential to our humanity, that is, compassion, reason, independence of thought and action.
Like measuring light as a particle or wave makes it what the observer expects, so too does assuming things about reality make it so. I fear the conclusion people gear up for is the wholesale demise of many millions unless this spiritual ennui ceases. How many catastrophes have people expected in the last few decades? How many times have humans expected the End Times?
The collapse of communism and a recognition of its economic and humanitarian catastrophes took the romance out of revolutionary violence and cast doubt on the wisdom of redistributing wealth at the point of a gun.
In light of my distanced telescopic exposure to the mayhem, I refused to plagiarise others’ personal tragedies as my own. There is an authorship in misery that costs more than empathy. Often I’d found myself dumbstruck in failed attempts to simulate that particular unfamiliar dolour. After all, no one takes pleasure in being possessed by a wailing father collecting the decapitated head of his innocent six year old. Even on the hinge of a willing attempt at full empathy with those cursed with such catastrophes, one had to have a superhuman emotional powers. I could not, in any way, claim the ability to relate to those who have been forced to swallow the never-ending bitter and poisonous pills of our inherited misfortune. Yet that excruciating pain in my chest seemed to elicit a state of agony in me, even from far behind the telescope. It could have been my tribal gene amplified by the ripple effect of the falling, moving in me what was left of my humanity.
An inexhaustible capacity to engage in sin is what makes human beings capable of living a virtuous life. To err is human; to seek penance is humankind’s unique act of salvation. Whenever a person fails, it is often their overwhelming sense of anguish that drives them forward to make a second attempt that is far more bighearted than they originally envisioned. The need for redemption drives us to try again despite our backside enduring the terrible weight of our greatest catastrophes. There is no person as magnanimous as a person whom finally encountered tremendous success after previously enduring a tear-filled trail of hardships and repeated setbacks. In an effort to redeem our lost dignity, in an effort to regain self-respect, we find our true selves. By working independently to better ourselves and struggling to fulfill our cherished values, we save ourselves while coincidentally uplifting all of humanity.
There are some catastrophes that a poor writer's pen cannot describe and which he is obliged to leave to the imagination of his readers with a bald statement of the facts.
Illness especially, may be a blessed forerunner of the individual’s conversion. Not only does it prevent him from realizing his desires; it even reduces his capacity for sin, his opportunities for vice. In that enforced detachment from evil, which is a Mercy of God, he has time to search himself, to appraise his life, to interpret it in terms of larger reality. He considers God, and, at that moment, there is a sense of duality, a confronting of personality with Divinity, a comparison of the facts of his life with the ideal from which he fell. The soul is forced to look inside itself, to inquire whether there is more peace in this suffering than in sinning. Once a sick man, in his passivity, begins to ask, “What is the purpose of my life? Why am I here?” the crisis has already begun. Conversion becomes possible the very moment a man ceases to blame God or life and begins to blame himself; by doing so, he becomes able to distinguish between his sinful barnacles and the ship of his soul. A crack has appeared in the armor of his egotism; now the sunlight of God’s grace can pour in. But until that happens, catastrophes can teach us nothing but despair.
The water of such a nation (living godly) will not fail. Talking of harmony between the people of the land and nature. Natural catastrophes and disasters shall be far from such a people. There shall be rain in its time, sun in its time. Nature will respond adequately to the needs and desires of such a people.
Death for [a Christian] is no accident. With God there are no accidents, no tragedies, and no catastrophes as far as His children are concerned.
Governments from the top fail as often as those from the bottom; and every great failure brings a sad social reaction, thousands and millions of helpless men laying down their lives in the unhappy process. Why may not statesmen study the past and avoid such catastrophes?"Delivered in his capacity as the American Ambassador to Germany, on October 12, 1933, in a speech to the Berlin branch of the American Chamber of Commerce, quoted in Erik Larson's book, In the Garden of Beasts.
[For] decades, researchers have told us that the link between cataclysm and social disintegration is a myth perpetuated by movies, fiction, and misguided journalism. In fact, in case after case, the opposite occurs: In the earthquake and fire of 1906, Jack London observed: "never, in all San Francisco's history, were her people so kind and courteous as on this night of terror." "We did not panic. We coped," a British psychiatrist recalled after the July 7, 2005, London subway bombings. We often assume that such humanity among survivors, what author Rebecca Solnit has called "a paradise built in hell," is an exception after catastrophes, specific to a particular culture or place. In fact, it is the rule.
The ideas of justice of Europe and Africa are not the same and those of the one world are unbearable to the other. To the African there is but one way of counter-balancing the catastrophes of existence, it shall be done by replacement; he does not look for the motive of an action. Whether you lie in wait for your enemy and cut his throat in the dark; or you fell a tree, and a thoughtless stranger passes by and is killed; so far as punishment goes, to the Native mind, it is the same thing. A loss has been brought upon the community and must be made up for, somewhere, by somebody. The Native will not give time or thought to the weighing of guilt or desert; either he fears that this may lead him too far, or he reasons that such things are no concerns of his. But he will devote himself, in endless speculations, to the method by which crime or disaster shall be weighed up in sheep and goats - time does not count to him; he leads you solemnly into a sacred maze of sophistry.
Count Ayakura’s abstraction persisted. He believed that only a vulgar mentality was willing to acknowledge the possibility of catastrophe. He felt that taking naps was much more beneficial than confronting catastrophes. However precipitous the future might seem, he learned from the game of kemari that the ball must always come down. There was no call for consternation. Grief and rage, along with other outbursts of passion, were mistakes easily committed by a mind lacking in refinement. And the Count was certainly not a man who lacked refinement.Just let matters slide. How much better to accept each sweet drop of the honey that was Time, than to stoop to the vulgarity latent in every decision. However grave the matter at hand might be, if one neglected it for long enough, the act of neglect itself would begin to affect the situation, and someone else would emerge as an ally. Such was Count Ayakura’s version of political theory.
You know, when life presents you only good things and you idealize them to your way.And abruptly it comes up an avalanche of catastrophes and destroys all your beautiful dreams, as a war that destroys an entire country or a volcano that devastates forests.That's how I feel and I write in this diary 'How everything should have been' in my life.
I looked at it [revolver] as if it reminded me of a crime I had committed with an irrepressible smile such as rises sometimes to people’s lips in the face of great catastrophes which are beyond their grasp, the smile that comes at times on certain women’s faces while they are saying they regret the harm they have done. It is the smile of nature quietly and proudly asserting its natural right to kill.
A truly brave man is ever serene; he is never taken by surprise; nothing ruffles the equanimity of his spirit. In the heat of battle he remains cool; in the midst of catastrophes he keeps level his mind. Earthquakes do not shake him, he laughs at storms. We admire him as truly great, who, in the menacing presence of danger or death, retains his self-possession; who, for instance, can compose a poem under impending peril or hum a strain in the face of death. Such indulgence betraying no tremor in the writing or in the voice, is taken as an infallible index of a large nature—of what we call a capacious mind (Yoyū), which, far from being pressed or crowded, has always room for something more.
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