Quotes with limitations

Inspirational quotes with limitations.

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Why Not You?Today, many will awaken with a fresh sense of inspiration. Why not you?Today, many will open their eyes to the beauty that surrounds them. Why not you?Today, many will choose to leave the ghost of yesterday behind and seize the immeasurable power of today. Why not you?Today, many will break through the barriers of the past by looking at the blessings of the present. Why not you?Today, for many the burden of self doubt and insecurity will be lifted by the security and confidence of empowerment. Why not you?Today, many will rise above their believed limitations and make contact with their powerful innate strength. Why not you?Today, many will choose to live in such a manner that they will be a positive role model for their children. Why not you?Today, many will choose to free themselves from the personal imprisonment of their bad habits. Why not you?Today, many will choose to live free of conditions and rules governing their own happiness. Why not you?Today, many will find abundance in simplicity. Why not you?Today, many will be confronted by difficult moral choices and they will choose to do what is right instead of what is beneficial. Why not you?Today, many will decide to no longer sit back with a victim mentality, but to take charge of their lives and make positive changes. Why not you?Today, many will take the action necessary to make a difference. Why not you?Today, many will make the commitment to be a better mother, father, son, daughter, student, teacher, worker, boss, brother, sister, & so much more. Why not you?Today is a new day!Many will seize this day.Many will live it to the fullest.Why not you?

It doesn't interest me what you do for a living. I want to know what you ache for, and if you dare to dream of meeting your heart's longing.It doesn't interest me how old you are. I want to know if you will risk looking like a fool for love, for your dream, for the adventure of being alive. It doesn't interest me what planets are squaring your moon. I want to know if you have touched the center of your own sorrow, if you have been opened by life's betrayals or have become shriveled and closed from fear of further pain!I want to know if you can sit with pain, mine or your own, without moving to hide it or fade it, or fix it. I want to know if you can be with joy, mine or your own, if you can dance with wildness and let the ecstasy fill you to the tips of your fingers and toes without cautioning us to be careful, to be realistic, to remember the limitations of being human. It doesn't interest me if the story you are telling me is true. I want to know if you can disappoint another to be true to yourself; if you can bear the accusation of betrayal and not betray your own soul; if you can be faithlessand therefore trustworthy. I want to know if you can see beauty even when it's not pretty, every day,and if you can source your own life from its presence. I want to know if you can live with failure, yours and mine, and still stand on the edge of the lake and shout to the silver of the full moon, “Yes!”It doesn't interest me to know where you live or how much money you have. I want to know if you can get up, after the night of grief and despair, weary and bruised to the bone, and do what needs to be done to feed the children. It doesn't interest me who you know or how you came to be here. I want to know if you will stand in the center of the fire with me and not shrink back. It doesn't interest me where or what or with whom you have studied. I want to know what sustains you, from the inside, when all else falls away. I want to know if you can be alone with yourself and if you truly like the company you keep in the empty moments.

The purpose of this critique of pure speculative reason consists in the attempt to change the old procedure of metaphysics, and to bring about a complete revolution after the example set by geometers and investigators of nature. This critique is a treatise on the method, not a system of the science itself; but nevertheless it marks out the whole plan of this science, both with regard to its limits and with regard to its inner organization. For it is peculiar to pure speculative reason that it is able, indeed bound, to measure its own powers according to the different ways in which it chooses its objects for thought, and to enumerate exhaustively the different ways of choosing its problems, thus tracing a complete outline of a system of metaphysics. This is due to the fact that, with regard to the first point, nothing can be attributed to objects in *a priori* knowledge, except what the thinking subject takes from within itself; while, with regard to the second point, pure reason, as far as its principles of knowledge are concerned, forms a separate and independent unity, in which, as in an organized body, every member exists for the sake of all the others, and all the others exist for the sake of the one, so that no principle can be safely applied in *one* relation unless it has been carefully examined in *all* its relations to the whole use of pure reason. Hence, too, metaphysics has this singular advantage, an advantage which cannot be shared by any other rational science which has to deal with objects (for *logic* deals only with the form of thought in general), that if by means of this critique it has been set upon the secure course of a science, it can exhaustively grasp the entire field of knowledge pertaining to it, and can thus finish its work and leave it to posterity as a capital that can never be added to, because it has to deal only with principles and with the limitations of their use, as determined by these principles themselves. And this completeness becomes indeed an obligation if metaphysics is to be a fundamental science, of which we must be able to say, *nil actum reputants, si quid superesset agendum* [to think that nothing was done for as long as something remained to be done]." ―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, pp. 21-22



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