Inspirational quotes with objectively.
One rarely falls in love without being as much attracted to what is interestingly wrong with someone as what is objectively healthy.
It is very important to note that the transcendence of the object is by no means a primitive component necessarily ingredient in all knowledge. It is missing in all ecstatic knowledge. In ecstatic knowledge the known world is still not objectively given. Only when the (logically and genetically simultaneous) act furnishing ecstatic knowledge and the subject which performs this act become themselves the content of knowledge in the act of reflection does the character originally given in ecstatic knowledge become a mere reference pointing to the “object.” It is only here that the object or that which turns into an object remains from now on “transcendent” to consciousness. Therefore, whenever there is consciousness, objects transcendent to consciousness must also be given to consciousness. Their structural relationship is indissoluble. Whenever self-consciousness and consciousness of an object arise, they do so simultaneously and through the same process. The categorical form of an object is not first impressed in a judgment upon a nonobjective given, not even in a one-term, simple judgment, as some people have thought (e.g., Heinrich Maier in his book *Wahrheit und Wirklichkeit*). This is a pure construction. Consciousness of an object precedes all judgment and is not originally constituted by judgment. The same holds true of consciousness of states of affairs. The consciousness of an object and the intentional object are not the result of an active [tätige] “forming” or “imprinting” which we perform on the given through judgments or any other operations of thought. On the contrary, they are the result of a pulling back, the result, that is, of the re-flexive act, in which an originally ecstatic [*ekstatisch gebender*] act turns back knowingly onto itself and comes upon a central self as its starting point. This central self can be given at every level and degree of “concentration” and “collectedness” in “self-consciousness.” What we had hold of [*das Gehabte*] remains “as” object, while the act of reflection turns the knowing back into the knower, as the result of a turning away [*Abwendung*] and a pulling back, and not of an active turning to [*Zuwendung*].From what has been said, one may very well imagine that the real world could be abolished without consciousness and the self being altered or abolished thereby. But this could in no way be the case with the world of objects that transcend consciousness. Descartes as well as Lotze misunderstood this. Where a *cogito* exists, there must also be a *cogitatur* in which a transcendent object is thought. Only a being capable of reflection (*reflexio*) and self-consciousness *can* have objects. Charlotte Bühler has recently made it seem probable that the infant does not yet possess objective consciousness. In waking from the effects of a drug we can follow the process by which the givenness of the surrounding world becomes objective again. There is one last point of contact between the problem of reality and the consciousness of transcendence. The consciousness of transcendence, as already indicated, shows how the mere ecstatic possession of reality on the level of the immediately experienced resistance of an X to the central drives of life passes over into a reflexive and thus objective possession of reality. And we find similar transitions between ecstatic remembering which is merged in the being of what is past and reflexive remembering, between ecstatic drive activities and recurrent deliberation [*Besinnung*], between ecstatic surrender to a value and objectification of a value, between identifying with an alter ego and “understanding” [*Verstehen*] another, however slightly.” ―from_Idealism and Realism_
There is no compulsion for man to accept the truth. But it is certainly a shame upon the human intellect when man is not even interested in finding out as to what is the truth! Islam teaches that God has given man the faculty of reason and therefore expects man to reason things out objectively and systematically for himself. To reflect and to question and to reflect.
Religion, like science, is only noteworthy when it emphasizes a matter of what is true rather than whose belief is greater or lesser or which deity works for whom. Sincere religion and tested science are similar in that their assertions can be argued logically and objectively; otherwise, we get false cults and babble.
The Challenge is to pry Bertie loose from Dain and his circle of oafish dengenerates,” Jessica said severely. “It would be far more profitable to pry Dain loose for yourself,” said her grandmother. “He is very wealthy, his lineage is excellent, he is young, strong, and healthy, and you feel a powerful attraction.” “He isn’t husband material.” “What I have described is perfect husband material.” said her grandmother. “I don’t want a husband.” “Jessica, no woman does who can regard men objectively. And you have always been magnificently objective.
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.
Atheism is more than just the knowledge that gods do not exist, and that religion is either a mistake or a fraud. Atheism is an attitude, a frame of mind that looks at the world objectively, fearlessly, always trying to understand all things as a part of nature.
Being creatures means that we cannot re-create ourselves in any fashion or form that we desire by a simple act of the will or the complex work of a surgeon. When we as creatures reject the Creator's blueprint, we are both rebelling against the natural order of how things objectively are, and (thought it may not seem like it) we are rejecting the life that is going to be the highest good for us.
We believe in a particular order not because it is objectively true, but because believing in it enables us to cooperate effectively and forge a better society. Imagined orders are not evil conspiracies or useless mirages. Rather, they are the only way large numbers of humans can cooperate effectivelyy.
Science is thus a paradigm for how we ought to gain knowledge—not the particular methods or institutions of science but its value system, namely to seek to explain the world, to evaluate candidate explanations objectively, and to be cognizant of the tentativeness and uncertainty of our understanding at any time.
Although you may not be able to physically rewind your experiences, a visual rewind may reveal aspects which you may have missed the first time around. By mentally rewinding scenarios for your life, relationships, experiences, and behavior, you can look back with focused attention to see things more objectively.
Teachers dread nothing so much as unusual characteristics in precocious boys during the initial stages of their adolescence. A certain streak of genius makes an ominous impression on them, for there exists a deep gulf between genius and the teaching profession. Anyone with a touch of genius seems to his teachers a freak from the very first. As far as teachers are concerned, they define young geniuses as those who are bad, disrespectful, smoke at fourteen, fall in love at fifteen, can be found at sixteen hanging out in bars, read forbidden books, write scandalous essays, occasionally stare down a teacher in class, are marked in the attendance book as rebels, and are budding candidates for room-arrest. A schoolmaster will prefer to have a couple of dumbheads in his class than a single genius, and if you regard it objectively, he is of course right. His task is not to produce extravagant intellects but good Latinists, arithmeticians and sober decent folk. The question of who suffers more acutely at the other's hands - the teacher at the boy's, or vice versa - who is more of a tyrant, more of a tormentor, and who profanes parts of the other's soul, student or teacher, is something you cannot examine without remembering your own youth in anger and shame. yet that s not what concerns us here. We have the consolation that among true geniuses the wounds almost always heal. As their personalities develop, they create their art in spite of school. Once dead, and enveloped by the comfortable nimbus of remoteness, they are paraded by the schoolmasters before other generations of students as showpieces and noble examples. Thus teh struggle between rule and spirit repeats itself year after year from school to school. The authorities go to infinite pains to nip the few profound or more valuable intellects in the bud. And time and again the ones who are detested by their teachers are frequently punished, the runaways and those expelled, are the ones who afterwards add to society's treasure. But some - and who knows how many? - waste away quiet obstinacy and finally go under.
Every specific human being, however, thinks, judges, imagines, wills and expresses himself or herself in a unique, dissimilar, and unrepeatable mode--a mode of unpredictable difference, or otherness, which objectively defies description or delimitation.
So long as we think of it objectively, time is Fate or Chance, the factor in our lives for which we are not responsible, and about which we can do nothing; but when we begin to think of it subjectively, we feel responsible for our time, and the notion of punctuality arises.
There is adventure in finding compelling stories and exploring complex issues in challenging environments, but there is also a responsibility to tell those stories accurately and objectively.
... As Weber suggests, once science is employed to justify and enact ideal values, especially through the actions of an elite few (the academy), particular values, in this case the idea of what is 'natural', are cast into an objectively valid and legitimate form, and thus appear as being beyond critique. And at this point Weber rightly warns that science, contrary to Durkheim's belief, is not both cognitive and moral in nature, for it rests upon a designation of authority, and may, especially if used beyond its own limits, give rise to new means of domination.
According to his thinking, man was not born for a particular purpose. Quite the opposite: a purpose developed only with the birth of an individual. To objectively fabricate a purpose at the outset and to apply it to a human being was to rob him at birth of freedom of action. Hence, purpose was something that the individual had to make for himself. But no one, no matter who, could freely create a purpose. This was because the purpose of one's existence was as good as announced to the universe by the course of that existence itself.Starting from this premise, Daisuke held that one's natural activities constituted one's natural purposes. A man walked because he wanted to. Then walking became his purpose. He thought because he wanted to. Then, thinking became his purpose. Just as to walk or to think for a particular purpose meant the degradation of walking and thinking, so to establish an external purpose and to act to fulfill it meant the degradation of action. Accordingly, those who used the sum of their actions as a means to an end were in effect destroying the purpose of their own existence.
Pacifism is objectively pro-fascist. This is elementary common sense. If you hamper the war effort of one side, you automatically help out that of the other. Nor is there any real way of remaining outside such a war as the present one. In practice, 'he that is not with me is against me'.
For the anarch, little has changed; flags have meaning for him, but not sense. I have seen them in the air and on the ground like leaves in May and November; and I have done so as a contemporary and not just as a historian. The May Day celebration will survive, but with a different meaning. New portraits will head up the processions. A date devoted to the Great Mother is re-profaned. A pair of lovers in the wood pays more homage to it. I mean the forest as something undivided, where every tree is still a liberty tree.For the anarch, little is changed when he strips off a uniform that he wore partly as fool’s motley, partly as camouflage. It covers his spiritual freedom, which he will objectivate during such transitions. This distinguishes him from the anarchist, who, objectively unfree, starts raging until he is thrust into a more rigorous straitjacket.
The media are desperately afraid of being accused of bias. And that's partly because there's a whole machine out there, an organized attempt to accuse them of bias whenever they say anything that the Right doesn't like. So rather than really try to report things objectively, they settle for being even-handed, which is not the same thing. One of my lines in a column—in which a number of people thought I was insulting them personally—was that if Bush said the Earth was flat, the mainstream media would have stories with the headline: 'Shape of Earth—Views Differ.' Then they'd quote some Democrats saying that it was round.
From the ethical point of view, no one can escape responsibility with the excuse that he is only an individual, on whom the fate of the world does not depend. Not only can this not be known objectively for certain, because it is always possible that it will depend precisely on the individual, but this kind of thinking is also made impossible by the very essence of ethics, by conscience and the sense of responsibility.
Every word appears in our mind as a composite of everything else we associate with it. We by default personify every word, because in each of our minds, when we think of a certain person, there is one word that is the biggest part of that composite image. If I said swimming, singing or story telling each word is personified by someone different in each of our minds. It is very important to not let hate, treachery or any negative thing be personified by anyone in our mind, also not to give any reason that we would personify them in someone else’s mind. Any space in our hearts we allow hate to occupy, is space that could be filled with love. There will come a time in every person’s life, when they realize they are woefully wanting in the love they have cultivated in their heart. How amazing to think of the contrary: that you personified love in someone’s mind. What better compliment could we ever hear, than for someone to say, that we are their personification of love? I think it’s something that is not too often said, but oh that it was, and more, that there were more reason to say it. My wish is that every person could wake up in the morning with a prayer, that they may have the courage, diligence and desire to love more truly, sincerely and objectively; that every night we reflect on what we may have represented by our thoughts, words and deeds,” Jefferson concluded.
Children are more able to objectively synthesize a story involving vampires, monsters, or dragons due to the distance afforded by the fantastical elements than they are a story revolving around horrors committed by human beings.
Something refused to come into focus in my thinking. Indistinctly, as though in a fog, shapes moved toward me and retreated just beyond cognition. But that getting a hold of things is the uncertainty. As the Tractatus says right at the beginning, “The world is everything that is the case.” It seemed as though the Mammy≈Divas® were just like Steve Jobs, trying to have reality bent to their own wills. Objectively, the iPhone was a muddle of mysticism and logic—breakable glass, non-ergonomic design, lousy battery life, lousy irreplaceable battery, lousy headphone jack, lousy virtual keyboard, lousy email, lousy memory, lousy lice, etc., etc, and an interface that you had to adapt to by pretending as an article of faith that no adaptation was required. The Mammy≈Divas® promised a seamless racial interface—eternal blackness ordered and majestic. They put a benign face on their lust for panoptic power. They promised to discipline and punish with pancakes.
Inferiority is not banal or incidental even when it happens to women. It is not a petty affliction like bad skin orcircles under the eyes. It is not a superficial flaw in an otherwiseperfect picture. It is not a minor irritation, nor is it a trivialinconvenience, an occasional aggravation, or a regrettable but(frankly) harmless lapse in manners. It is not a “point of view”that some people with soft skins find “ offensive. ” It is the deepand destructive devaluing of a person in life, a shredding of dignity and self-respect, an imposed exile from human worthand human recognition, the forced alienation of a person fromeven the possibility of wholeness or internal integrity. Inferiorityputs rightful self-love beyond reach, a dream fragmented byinsult into a perpetually recurring nightmare; inferiority createsa person broken and humiliated inside. The fragments—scattered pieces and sharp slivers of someone who can neverbe made whole—are then taken to be the standard of what isnormal in her kind: women are like that. The insult that hurther—inferiority as an assault, ongoing since birth—is seen as aconsequence, not a cause, of her so-called nature, an inferior nature. In English, a graceful language, she is even called apiece. It is likely to be her personal experience that she is insufficientlyloved. Her subjectivity itself is second-class, her experiencesand perceptions inferior in the world as she is inferiorin the world. Her experience is recast into a psychologicallypejorative judgment: she is never loved enough because she isneedy, neurotic, the insufficiency of love she feels being in andof itself evidence of a deep-seated and natural dependency. Herpersonal experiences or perceptions are never credited as havinga hard core of reality to them. She is, however, never lovedenough. In truth; in point of fact; objectively: she is never lovedenough. As Konrad Lorenz wrote: “ I doubt if it is possible tofeel real affection for anybody who is in every respect one’s inferior.” 1 There are so many dirty names for her that one rarelylearns them all, even in one’s native language.
Feel free to write to us if you have any questions. But before you do so, please take a look on our page with Frequently Asked Questions (FAQ) and even our sitemap to get a full overview of the content on our site.