Inspirational quotes with concerns.
There are many forms of love and affection, some people can spend their whole lives together without knowing each other's names. Naming is a difficult and time-consuming process; it concerns essences, and it means power. But on the wild nights who can call you home? Only the one who knows your name.
But where was God now, with heaven full of astronauts, and the Lord overthrown? I miss God. I miss the company of someone utterly loyal. I still don't think of God as my betrayer. The servants of God, yes, but servants by their very nature betray. I miss God who was my friend. I don't even know if God exists, but I do know that if God is your emotional role model, very few human relationships will match up to it. I have an idea that one day it might be possible, I thought once it had become possible, and that glimpse has set me wandering, trying to find the balance between earth and sky. If the servants hadn't rushed in and parted us, I might have been disappointed, might have snatched off the white samite to find a bowl of soup. As it is, I can't settle, I want someone who is fierce and will love me until death and know that love is as strong as death, and be on my side for ever and ever. I want someone who will destroy and be destroyed by me. There are many forms of love and affection, some people can spend their whole lives together without knowing each other's names. Naming is a difficult and time-consuming process; it concerns essences, and it means power. But on the wild nights who can call you home? Only the one who knows your name. Romantic love has been diluted into paperback form and has sold thousands and millions of copies. Somewhere it is still in the original, written on tablets of stone. I would cross seas and suffer sunstroke and give away all I have, but not for a man, because they want to be the destroyer and never the destroyed.
There is no need to search; achievement leads to nowhere. It makes no difference at all, so just be happy now! Love is the only reality of the world, because it is all One, you see. And the only laws are paradox, humor and change. There is no problem, never was, and never will be. Release your struggle, let go of your mind, throw away your concerns, and relax into the world. No need to resist life, just do your best. Open your eyes and see that you are far more than you imagine. You are the world, you are the universe; you are yourself and everyone else, too! It's all the marvelous Play of God. Wake up, regain your humor. Don't worry, just be happy. You are already free!
An individual has not started living until he can rise above the narrow confines of his individualistic concerns to the broader concerns of all humanity.
Naive people tend to generalize people as—-good, bad, kind, or evil based on their actions. However, even the smartest person in the world is not the wisest or the most spiritual, in all matters. We are all flawed. Maybe, you didn’t know a few of these things about Einstein, but it puts the notion of perfection to rest. Perfection doesn’t exist in anyone. Nor, does a person’s mistakes make them less valuable to the world. 1. He divorced the mother of his children, which caused Mileva, his wife, to have a break down and be hospitalized.2.He was a ladies man and was known to have had several affairs; infidelity was listed as a reason for his divorce.3.He married his cousin.4.He had an estranged relationship with his son.5. He had his first child out of wedlock.6. He urged the FDR to build the Atom bomb, which killed thousands of people.7. He was Jewish, yet he made many arguments for the possibility of God. Yet, hypocritically he did not believe in the Jewish God or Christianity. He stated, “I believe in Spinoza’s God who reveals himself in the harmony of all that exists, not in a God who concerns himself with the fate and the doings of mankind.
What is the motive for this ‘fugitive’ way of saying “I”? It is motivated by Dasein’s falling; for as falling, it *flees* in the face of itself into the “they.” When the “I” talks in the ‘natural’ manner, this is performed by the they-self. What expresses itself in the ‘I’ is that Self which, proximally and for the most part, I am *not* authentically. When one is absorbed in the everyday multiplicity and the rapid succession [*Sich-jagen] of that with which one is concerned, the Self of the self-forgetful “I am concerned” shows itself as something simple which is constantly selfsame but indefinite and empty. Yet one *is* that with which one concerns oneself. In the ‘natural’ ontical way in which the “I” talks, the phenomenal content of the Dasein which one has in view in the "I" gets overlooked; but this gives *no justification for our joining in this overlooking of it*, or for forcing upon the problematic of the Self an inappropriate ‘categorial’ horizon when we Interpret the “I” ontologically.Of course by thus refusing to follow the everyday way in which the “I” talks, our ontological Interpretation of the ‘I’ has by no means *solved* the problem; but it has indeed *prescribed the direction* for any further inquiries. In the “I,” we have in view that entity which one is in ‘being-in-the-world’.Being-already-in-a-world, however, as Being-alongside-the-ready-to-hand-within-the-world, means equiprimordially that one is ahead of oneself. With the ‘I’, what we have in view is that entity for which the *issue* is the Being of the entity that it is. With the ‘I’, care expresses itself, though proximally and for the most part in the ‘fugitive’ way in which the “I” talks when it concerns itself with something. The they-self keeps on saying “I” most loudly and most frequently because at bottom it *is not authentically* itself, and evades its authentic potentiality-for-Being. If the ontological constitution of the Self is not to be traced back either to an “I”-substance or to a ‘subject’, but if, on the contrary, the everyday fugitive way in which we keep on saying “I” must be understood in terms of our *authentic* potentiality-for-Being, then the proposition that the Self is the basis of care and constantly present-at-hand, is one that still does not follow. Selfhood is to be discerned existentially only in one’s authentic potentiality-for-Being-one’s-Self—that is to say, in the authenticity of Dasein’s Being *as care*. In terms of care the *constancy of the Self*, as the supposed persistence of the *subjectum*, gets clarified. But the phenomenon of this authentic potentiality-for-Being also opens our eyes for the *constancy of the Self*, in the double sense of steadiness and steadfastness, is the *authentic* counter-possibility to the non-Self-constancy which is characteristic of irresolute falling. Existentially, “*Self-constancy*” signifies nothing other than anticipatory resoluteness. The ontological structure of such resoluteness reveals the existentiality of the Self’s Selfhood."―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 368-369
On the other hand, the moral law, although it gives no such prospect, does provide a fact absolutely inexplicable from any data of the world of sense or from the whole compass of the theoretical use of reason, and this fact points to a pure intelligible world―indeed, it defines it positively and enable us to know something of it, namely a law.This law gives to the sensible world, as sensuous nature (as this concerns rational beings), the form of an intelligible world, i.e., the form of supersensuous nature, without interfering with the mechanism of the former. Nature, in the widest sense of the word, is the existence of things under laws. The sensuous nature of rational beings in general is their existence under empirically conditioned laws, and therefore it is, from the point of view of reason, heteronomy. The supersensuous nature of the same beings, on the other hand, is their existence according to laws which are independent of all empirical conditions and which therefore belong to the autonomy of pure reason. And since the laws, according to which the existence of things depends on cognition, are practical, supersensuous nature, so far as we can form a concept of it, is nothing else than nature under the autonomy of the pure practical reason. The law of this autonomy is the moral law, and it, therefore, is the fundamental law of supersensuous nature and of a pure world of the understanding, whose counterpart must exist in the world of sense without interfering with the laws of the latter. The former could be called the archetypal world (*natura archetypa*) which we know only by reason; the latter, on the other hand, could be called the ectypal world (*natura ectypa*), because it contains the possible effect of the idea of the former as the determining ground of the will."―from_Critique of Practical Reason_. Translated, with an Introduction by Lewis White Beck, p. 44.
Metaphysics, a completely isolated and speculative branch of rational knowledge which is raised above all teachings of experience and rests on concepts only (not, like mathematics, on their application to intuition), in which reason therefore is meant to be its own pupil, has hitherto not had the good fortune to enter upon the secure path of a science, although it is older than all other sciences, and would survive even if all the rest were swallowed up in the abyss of an all-destroying barbarism. Reason in metaphysics, even if it tries, as it professes, only to gain *a priori* insight into those laws which are confirmed by our most common experience, is constantly being brought to a standstill, and we are obliged again and again to retrace our steps, as they do not lead us where we want to go. As to unanimity among its participants, there is so little of it in metaphysics that it has rather become an arena that would seem especially suited for those who wish to exercise themselves in mock fights, where no combatant has as yet succeeded in gaining even an inch of ground that he could call his permanent possession. There cannot be any doubt, therefore, that the method of metaphysics has hitherto consisted in a mere random groping, and, what is worst of all, in groping among mere concepts.What, then, is the reason that this secure scientific course has not yet been found? Is this, perhaps, impossible? Why, in that case, should nature have afflicted our reason with the restless aspiration to look for it, and have made it one of its most important concerns? What is more, how little should we be justified in trusting our reason, with regard to one of the most important objects of which we desire knowledge, it not only abandons us, but lures us on by delusions, and in the end betrays us! Or, if hitherto we have only failed to meet with the right path, what indications are there to make us hope that, should we renew our search, we shall be more successful than others before us?"―from_Critique of Pure Reason_. Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, p. 17
He is your Father, and His role is to protect you; He will comfort you and guide you. He will feed you; He will carry you when you are weak. He will seek you out when you go astray; He will help you in times of trouble. He will not let your enemies go unpunished; He will cherish you like a father cherishes his daughter. When you fall, He will pick you up; when you don’t understand, He will always understand. When you feel like life is weighing you down, He will lift you up. When you feel like giving up, He will encourage you to keep going. When you are sad, He will lighten your spirits. When you need advice, His line is open 24-7. When you feel unsafe, He will be your safety; when you are worried, He will be an ear to your concerns. When you feel burdened, offer your burden to Him and He will take it. Where you have been burnt, He will make you beautiful; where you hurt, He will heal. Whenever you feel lonely, He will always be with you. Where others have not supported you, He will support you. When you feel discouraged, He will be your encouragement. Where you don’t know, He will tell you when the time is right. When you feel unloved, remember that He has always loved you. You see limitations; God sees opportunities. You see faults; God sees growth. You see problems; God sees solutions. You see limitations; God sees possibilities. You see life; God sees eternity.
Music is a mixed mathematical science that concerns the origens, attributes, and distinctions of sound, out of which a cultivated and lovely melody and harmony are made, so that God is honored and praised but mankind is moved to devotion, virtue, joy, and sorrow.
Your call will become clear as as your mind is transformed by the reading of Scripture and the internal work of God's Spirit. The Lord never hides His will from us. In time, as you obey the call first to follow, your destiny will unfold before you. The difficulty will lie in keeping other concerns from diverting your attention.
Contemplative prayer is natural, unprogrammed; it is perpetual openness to God, so that in the openness his concerns can flow in and out of our minds as he wills.
I don't so much mind looking back on having lost the election, or having been denied a role in the play, or having had my novel repeatedly rejected, or having been turned down for a date, or recalling laughter at my expense when I attempted some silly challenge. Those things simply prove that I lived life. What I do mind, however, is looking back on the lost opportunities where imagined concerns kept me from even trying—lose or win. I've learned that there is no regret in a brave attempt, only in cowering to fear.
The object of this Essay is to assert one very simple principle, as entitled to govern absolutely the dealings of society with the individual in the way of compulsion and control, whether the means used be physical force in the form of legal penalties, or the moral coercion of public opinion. That principle is, that the sole end for which mankind are warranted, individually or collectively in interfering with the liberty of action of any of their number, is self-protection. That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinions of others, to do so would be wise, or even right. These are good reasons for remonstrating with him, or reasoning with him, or persuading him, or entreating him, but not for compelling him, or visiting him with any evil, in case he do otherwise. To justify that, the conduct from which it is desired to deter him must be calculated to produce evil to someone else. The only part of the conduct of any one, for which he is amenable to society, is that which concerns others. In the part which merely concerns himself, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.
My favourite piece of information is that Branwell Brontë, brother of Emily and Charlotte, died standing up leaning against a mantle piece, in order to prove it could be done.This is not quite true, in fact. My absolute favourite piece of information is the fact that young sloths are so inept that they frequently grab their own arms and legs instead of tree limbs, and fall out of trees. However, this is not relevant to what is currently on my mind because it concerns sloths, whereas the Branwell Brontë piece of information concerns writers and feeling like death and doing things to prove they can be done, all of which are pertinent to my current situation to a degree that is, frankly, spooky.
Blair was home when Kylie arrived the next night, and as soon as the doctor walked into the house, Blair called out, “Get changed! I brought carryouts for dinner. We’re gonna spend the whole night talking about the dangerous world of lesbianism.” “I have a feeling that someone’s not taking my concerns very seriously,” Kylie said when she walked into the kitchen. Blair gave her a hug and said, “I take you and your concerns very seriously. But I’m confident that I’ve thought of the repercussions, and I know that once I convince you of that, we’re gonna be fine.” She gave her a dazzling smile and said, “Is it okay if I’m happy about that?” “I suppose so,” Kylie said, trying but failing to look aggrieved. She wrapped her arms around Blair and playfully tossed her back and forth. “You’re so darned cute that I can barely stand it!” “Oh, you haven’t seen half of it. Just you wait. I’ll confound you with cuteness.
. . . All artists’ work is autobiographical. Any writer’s work is a map of their psyche. You can really see what their concerns are, what their obsessions are, and what interests them.
When he was in college, a famous poet made a useful distinction for him. He had drunk enough in the poet's company to be compelled to describe to him a poem he was thinking of. It would be a monologue of sorts, the self-contemplation of a student on a summer afternoon who is reading Euphues. The poem itself would be a subtle series of euphuisms, translating the heat, the day, the student's concerns, into symmetrical posies; translating even his contempt and boredom with that famously foolish book into a euphuism.The poet nodded his big head in a sympathetic, rhythmic way as this was explained to him, then told him that there are two kinds of poems. There is the kind you write; there is the kind you talk about in bars. Both kinds have value and both are poems; but it's fatal to confuse them.In the Seventh Saint, many years later, it had struck him that the difference between himself and Shakespeare wasn't talent - not especially - but nerve. The capacity not to be frightened by his largest and most potent conceptions, to simply (simply!) sit down and execute them. The dreadful lassitude he felt when something really large and multifarious came suddenly clear to him, something Lear-sized yet sonnet-precise. If only they didn't rush on him whole, all at once, massive and perfect, leaving him frightened and nerveless at the prospect of articulating them word by scene by page. He would try to believe they were of the kind told in bars, not the kind to be written, though there was no way to be sure of this except to attempt the writing; he would raise a finger (the novelist in the bar mirror raising the obverse finger) and push forward his change. Wailing like a neglected ghost, the vast notion would beat its wings into the void.Sometimes it would pursue him for days and years as he fled desperately. Sometimes he would turn to face it, and do battle. Once, twice, he had been victorious, objectively at least. Out of an immense concatenation of feeling, thought, word, transcendent meaning had come his first novel, a slim, pageant of a book, tombstone for his slain conception. A publisher had taken it, gingerly; had slipped it quietly into the deep pool of spring releases, where it sank without a ripple, and where he supposes it lies still, its calm Bodoni gone long since green. A second, just as slim but more lurid, nightmarish even, about imaginary murders in an imaginary exotic locale, had been sold for a movie, though the movie had never been made. He felt guilt for the producer's failure (which perhaps the producer didn't feel), having known the book could not be filmed; he had made a large sum, enough to finance years of this kind of thing, on a book whose first printing was largely returned.
Concerning the Gods, there are those who deny the very existence of the Godhead; others say that it exists, but neither bestirs nor concerns itself not has forethought far anything. A third party attribute to it existence and forethought, but only for great and heavenly matters, not for anything that is on earth. A fourth party admit things on earth as well as in heaven, but only in general, and not with respect to each individual. A fifth, of whom were Ulysses and Socrates, are those that cry: --I move not without Thy knowledge!
If you expect to succeed as a writer, rudeness should be the second-to-least of your concerns. The least of all should be polite society and what it expects. If you intend to write as truthfully as you can, your days as a member of polite society are numbered, anyway.
Reading at meals is considered rude in polite society, but if you expect to succeed as a writer, rudeness should be the second-to-least of your concerns. The least of all should be polite society and what it expects.
But how can the characters in a play guess the plot? We are not the playwright, we are not the producer, we are not even the audience. We are on the stage. To play well the scenes in which we are "on" concerns us much more than to guess about the scenes that follow it.
Religion is the state of being grasped by an ultimate concern, a concern which qualifies all other concerns as preliminary and which itself contains the answer to the question of a meaning of our life." Paul Tillich
Men, discouraged by their failure to accomplish exactly what they desire, often speak of their lives as purposeless, but it is idle talk, for, in fact, no intelligent life which concerns itself vigorously and properly with the things about it can be said to be purposeless. Such a life adheres, automatically, to the law of progression, and therefore moves toward a great destiny of supreme power and accompanying joys. The only purposeless life is the one that does not use its faculties. It matters little what tasks men perform in life, if only they do them well and will all their strength. In the eternal plan they are given progressive value. In an infinite universe, one cannot possibly learn all or do all, at once. A beginning must be made somewhere and corner by corner, department by department, space by space, all will be known and conquered. In the end, all must be explored, and whether one begins in the east or the west cannot matter much. The big concern is the extent to which a man offers himself, mind and body, to his worthwhile work. Upon that will growth depend.
I did not worry about what a man or woman personally believed, but the nation's official religion should be outwardly practiced by all its citizens. A religion was a political statement. Being a Calvinist, a papist, a Presbyterian, an Anglican labeled a person's philosophy on education, taxes, poor relief, and other secular things. The nation needed an accepted position on such concerns. Hence the fines for not outwardly conforming to the national church.
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