Inspirational quotes with points.
Before you, Bella, my life was like a moonless night. Very dark, but there were stars, points of light and reason. ...And then you shot across my sky like a meteor. Suddenly everything was on fire; there was brilliancy, there was beauty. When you were gone, when the meteor had fallen over the horizon, everything went black. Nothing had changed, but my eyes were blinded by the light. I couldn’t see the stars anymore. And there was no more reason, for anything.
That was the thing. You never got used to it, the idea of someone being gone. Just when you think it's reconciled, accepted, someone points it out to you, and it just hits you all over again, that shocking.
Oh the places you'll go! There is fun to be done! There are points to be scored. There are games to be won. And the magical things you can do with that ball will make you the winning-est winner of all.
I think the highest and lowest points are the important ones. Anything else is just...in between.
The sense of tragedy - according to Aristotle - comes, ironically enough, not from the protagonist's weak points but from his good qualities. Do you know what I'm getting at? People are drawn deeper into tragedy not by their defects but by their virtues....[But] we accept irony through a device called metaphor. And through that we grow and become deeper human beings.
To know a species, look at its fears. To know yourself, look at your fears. Fear in itself is not important, but fear stands there and points you in the direction of things that are important. Don't be afraid of your fears, they're not there to scare you; they're there to let you know that something is worth it.
In magic - and in life - there is only the present moment, the now. You can't measure time the way you measure the distance between two points. 'Time' doesn't pass. We human beings have enormous difficulty in focusing on the present; we're always thinking about what we did, about how we could have done it better, about the consequences of our actions, and about why we didn't act as we should have. Or else we think about the future, about what we're going to do tomorrow, what precautions we should take, what dangers await us around the next corner, how to avoid what we don't want and how to get what we have always dreamed of.
But what is the sense in forever speculating what might have happened had such and such a moment turned out differently? One could presumably drive oneself to distraction in this way. In any case, while it is all very well to talk of 'turning points', one can surely only recognize such moments in retrospect. Naturally, when one looks back to such instances today, they may indeed take the appearance of being crucial, precious moments in one's life; but of course, at the time, this was not the impression one had. Rather, it was as though one had available a never-ending number of days, months, years in which to sort out the vagaries of one's relationship with Miss Kenton; an infinite number of further opportunities in which to remedy the effect of this or that misunderstanding. There was surely nothing to indicate at the time that such evidently small incidents would render whole dreams forever irredeemable.
It's no accident, I think, that tennis uses the language of life. Advantage, service, fault, break, love, the basic elements of tennis are those of everyday existence, because every match is a life in miniature. Even the structure of tennis, the way the pieces fit inside one another like Russian nesting dolls, mimics the structure of our days. Points become games become sets become tournaments, and it's all so tightly connected that any point can become the turning point. It reminds me of the way seconds become minutes become hours, and any hour can be our finest. Or darkest. It's our choice.
It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood; who strives valiantly; who errs, who comes short again and again, because there is no effort without error and shortcoming; but who does actually strive to do the deeds; who knows great enthusiasms, the great devotions; who spends himself in a worthy cause; who at the best knows in the end the triumph of high achievement, and who at the worst, if he fails, at least fails while daring greatly, so that his place shall never be with those cold and timid souls who neither know victory nor defeat.
God allows us to experience the low points of life in order to teach us lessons that we could learn in no other way.
When you see a good person, think of becoming like her/him. When you see someone not so good, reflect on your own weak points.
By declaring that man is responsible and must actualize the potential meaning of his life, I wish to stress that the true meaning of life is to be discovered in the world rather than within man or his own psyche, as though it were a closed system. I have termed this constitutive characteristic "the self-transcendence of human existence." It denotes the fact that being human always points, and is directed, to something or someone, other than oneself--be it a meaning to fulfill or another human being to encounter. The more one forgets himself--by giving himself to a cause to serve or another person to love--the more human he is and the more he actualizes himself. What is called self-actualization is not an attainable aim at all, for the simple reason that the more one would strive for it, the more he would miss it. In other words, self-actualization is possible only as a side-effect of self-transcendence.
I looked about me. Luminous points glowed in the darkness. Cigarettes punctuated the humble meditations of worn old clerks. I heard them talking to one another in murmurs and whispers. They talked about illness, money, shabby domestic cares. And suddenly I had a vision of the face of destiny. Old bureaucrat, my comrade, it is not you who are to blame. No one ever helped you to escape. You, like a termite, built your peace by blocking up with cement every chink and cranny through which the light might pierce. You rolled yourself up into a ball in your genteel security, in routine, in the stifling conventions of provincial life, raising a modest rampart against the winds and the tides and the stars. You have chosen not to be perturbed by great problems, having trouble enough to forget your own fate as a man. You are not the dweller upon an errant planet and do not ask yourself questions to which there are no answers. Nobody grasped you by the shoulder while there was still time. Now the clay of which you were shaped has dried and hardened, and naught in you will ever awaken the sleeping musician, the poet, the astronomer that possibly inhabited you in the beginning.
And, whoa!" He turned to Mr.D. "Your the wine dude? No way!"Mr.D turned hi eyes away from me and gave Nico a look of loathing. "The wine dude?""Dionysus, right? Oh, wow! I've got your figurine!""My figurine.""In my game, Mythomagic. And holofoil card, too! And even though you've only got like five hundred attack points and everybody thinks your the lamest god card, I totally think your powers are sweet!""Ah." Mr.D seemed truly perplexed, which probably saved my life. "Well, that's...gratifying.
Joshua's ministry was three years of preaching, sometimes three times a day, and although there were some high and low points, I could never remember the sermons word for word, but here's the gist of almost every sermon I ever heard Joshua give.You should be nice to people, even creeps.And if you:a) believed that Joshua was the Son of God (and)b) he had come to save you from sin (and)c) acknowledged the Holy Spirit within you (became as a little child, he would say) (and)d) didn't blaspheme the Holy Ghost (see c)then you would:e) live foreverf) someplace niceg) probably heavanHowever, if you:h) sinned (and/or)i) were a hypocrite (and/or)j) valued things over people (and)k) didn't do a, b, c, and d,then you were:l) fucked
That is the second time you have spoken out of turn, Miss Granger,” said Snape coolly. “Five more points from Gryffindor for being an insufferable know-it-all.
Ownership is not limited to material things. It can also apply to points of view. Once we take ownership of an idea — whether it’s about politics or sports — what do we do? We love it perhaps more than we should. We prize it more than it is worth. And most frequently, we have trouble letting go of it because we can’t stand the idea of its loss. What are we left with then? An ideology — rigid and unyielding.
Someone once told me that the finer points of devotion are about the size of a pinhole, and there are millions of them. And if you could connect each dot, then you’ve got a diagram of what you think you thought you knew, and if you’re willing to admit that you know nothing…you have the blueprint for a breakthrough.
It does not follow, because our ancestors made so many errors of fact and mixed them with their religion, that we should therefore leave off being religious at all. By being religious we establish ourselves in possession of ultimate reality at the only points at which reality is given us to guard. Our responsible concern is with our private destiny, after all.
Our enemies are quite good for relentlessly keeping us sharp and on our toes. This especially goes for sincere philosophers. They use their enemies to challenge their arguments so that they can know the weak points in their own reasoning and how to argue for and strengthen their position. There are just none like one's enemies to always look for his mistakes and do it harder than anyone else.
There is a common tendency to turn off one's imagination at certain points and refuse to contemplate the possibility of having to do certain things and cope with the attendant moral problems. The things simply get done by the social machine, and one can keep one's clear conscience and one's moral indignation unsullied.
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.
We also find *physics*, in the widest sense of the word, concerned with the explanation of phenomena in the world; but it lies already in the nature of the explanations themselves that they cannot be sufficient. *Physics* is unable to stand on its own feet, but needs a *metaphysics* on which to support itself, whatever fine airs it may assume towards the latter. For it explains phenomena by something still more unknown than are they, namely by laws of nature resting on forces of nature, one of which is also the vital force. Certainly the whole present condition of all things in the world or in nature must necessarily be capable of explanation from purely physical causes. But such an explanation―supposing one actually succeeded so far as to be able to give it―must always just as necessarily be burdened with two essential imperfections (as it were with two sore points, or like Achilles with the vulnerable heel, or the devil with the cloven foot). On account of these imperfections, everything so explained would still really remain unexplained. The first imperfection is that the *beginning* of the chain of causes and effects that explains everything, in other words, of the connected and continuous changes, can positively *never* be reached, but, just like the limits of the world in space and time, recedes incessantly and *in infinitum*. The second imperfection is that all the efficient causes from which everything is explained always rest on something wholly inexplicable, that is, on the original *qualities* of things and the *natural forces* that make their appearance in them. By virtue of such forces they produce a definite effect, e.g., weight, hardness, impact, elasticity, heat, electricity, chemical forces, and so on, and such forces remain in every given explanation like an unknown quantity, not to be eliminated at all, in an otherwise perfectly solved algebraical equation. Accordingly there is not a fragment of clay, however little its value, that is not entirely composed of inexplicable qualities. Therefore these two inevitable defects in every purely physical, i.e., causal, explanation indicate that such an explanation can be only *relatively* true, and that its whole method and nature cannot be the only, the ultimate and hence sufficient one, in other words, cannot be the method that will ever be able to lead to the satisfactory solution of the difficult riddles of things, and to the true understanding of the world and of existence; but that the *physical* explanation, in general and as such, still requires one that is *metaphysical*, which would furnish the key to all its assumptions, but for that very reason would have to follow quite a different path. The first step to this is that we should bring to distinct consciousness and firmly retain the distinction between the two, that is, the difference between *physics* and *metaphysics*. In general this difference rests on the Kantian distinction between *phenomenon* and *thing-in-itself*. Just because Kant declared the thing-in-itself to be absolutely unknowable, there was, according to him, no *metaphysics* at all, but merely immanent knowledge, in other words mere *physics*, which can always speak only of phenomena, and together with this a critique of reason which aspires to metaphysics."―from_The World as Will and Representation_. Translated from the German by E. F. J. Payne. In Two Volumes, Volume II, pp. 172-173
The third preliminary problem for every theory of reality is that of the experience of transcendence. We saw in the case of Berkeley that his erroneous principle *percipi est esse*, and his assertion that any being which we think, just for the reason that it is thought, cannot at the same time be regarded as subsisting independently of thinking, incorporate a failure to recognize the consciousness of transcendence peculiar to all intentional acts. This is an instance of the failure to recognize that not only all thinking in the narrower sense, in the sense of grasping an object on the basis of “meanings” and grasping a state of affairs through judgments, but *every* intention in general, whether perception, representation, remembering, the feeling of value, or the posing of ends and goals, points beyond the act and the contents of the act and intends something other than the act [*ein Aktfremdes*], even when what is thought is in turn itself a thought. Indeed, *intentio* signifies a goal-directed movement toward something which one does not have oneself or has only partially and incompletely. Berkeley (following Locke, who was the first to make the basic philosophical error which introduced “psychologism” into epistemology) arrived at the principle *esse est percipi* by making the idea [*Vorstellung*] (and even the sensation) into a thing, an immaterial substance, and by failing to distinguish between the act, the content of an act, and the object. Furthermore, Berkeley confused the being of objects with the fact of being-an-object, even though the latter has only a loose and variable connection with the former. On the other hand, the transcendence of the intentional object with respect to both the *intentio* and its present content is common to every instance of being-an-object. It is, for instance, proper to objects of pure mathematics which are certainly not real but ideal (for example, the number 3). These are produced from the *a priori* material of intuition in accordance with an operational law governing the steps of our thought or intuition. Transcendence is further proper to all fictitious objects and even to contradictory objects, for instance, a square circle. All these sorts of objects, e.g., the golden mountain or Little Red Riding Hood, satisfy the basic principle of the transcendence of objects over and above that aspect of them which is, at any moment, given in consciousness, just as much as do real objects existing independently of all consciousness and knowledge."―from_Idealism and Realism_
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