Inspirational quotes with problematic.
What will be left of all the fearing and wanting associated with your problematic life situation that every day takes up most of your attention? A dash, one or two inches long, between the date of birth and date of death on your gravestone.
For the same reason there is nowhere to begin to trace the sheaf or the graphics of differance. For what is put into question is precisely the quest for a rightful beginning, an absolute point of departure, a principal responsibility. The problematic of writing is opened by putting into question the value of the arkhe. What I will propose here will not be elaborated simply as a philosophical discourse, operating according to principles, postulates, axioms, or definitions, and proceeding along the discursive lines of a linear order of reasons. In the delineation of differance everything is strategic and adventurous. Strategic because no transcendent truth present outside the field of writing can govern theologically the totality of the field. Adventurous because this strategy is a not simple strategy in the sense that strategy orients tactics according to a final goal, a telos or theme of domination, a mastery and ultimate reappropriation of the development of the field. Finally, a strategy without finality, what might be called blind tactics, or empirical wandering if the value of empiricism did not itself acquire its entire meaning in opposition to philosophical responsibility. If there is a certain wandering in the tracing of differance, it no more follows the lines of philosophical-logical discourse than that of its symmetrical and integral inverse, empirical-logical discourse. The concept of play keeps itself beyond this opposition, announcing, on the eve of philosophy and beyond it, the unity of chance and necessity in calculations without end.
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
He paused, twisting his goatee, considering the law in Deuteronomy that forbade clothes with mixed fibers. A problematic bit of Scripture. A matter that required thought. "Only the devil wants man to have a wide range of lightweight and comfortable styles to choose from," he murmured at last, trying out a new proverb. "Although there may be no forgiveness for polyester. On this one matter, Satan and the Lord are in agreement.
At such moments the collapse of their courage, willpower, and endurance was so abrupt that they felt they could never drag themselves out of the pit of despond into which they had fallen. Therefore they forced themselves never to think about the problematic day of escape, to cease looking to the future, and always to keep, so to speak, their eyes fixed on the ground at their feet. But, naturally enough, this prudence, this habit of feinting with their predicament and refusing to put up a fight, was ill rewarded. For, while averting that revulsion which they found so unbearable, they also deprived themselves of those redeeming moments, frequent enough when all is told, when by conjuring up pictures of a reunion to be, they could forget about the plague. Thus, in a middle course between these heights and depths, they drifted through life rather than lived, the prey of aimless days and sterile memories, like wandering shadows that could have acquired substance only by consenting to root themselves in the solid earth of their distress.
Writing is really a way of thinking--not just feeling but thinking about things that are disparate, unresolved, mysterious, problematic or just sweet.
The greatest challenge that has surreptitiously arisen in our age is the challenge of knowledge, indeed, not as against ignorance; but knowledge as conceived and disseminated throughout the world by Western civilization; knowledge whose nature has become problematic because it has lost its true purpose due to being unjustly conceived, and has thus brought about chaos in man's life instead of, and rather than, peace and justice; knowledge which pretends to be real but which is productive of confusion and scepticism, which has elevated doubt and conjecture to the 'scientific' rank in methodology; knowledge which has, for the first time in history, brought chaos to the Three Kingdom of Nature; the animal, vegetal and mineral.
In addition to labeling kids who learn differently as problematic, sometimes defective, most schools classify, track, and categorize students from very early ages. As an abundance of research studies confirm, these classifications tend to become self-perpetuating and self-confirming. My interviewees illuminate the ways in which grades, tests, and opportunities to learn are often arbitrary or related to class, race, and gender. In the supposed meritocracy of schooling, these markers and estimations have profound impact, not just structuring how we fit into the learning hierarchy of an individual classroom, but who we are who whom we believe we will become.
Emotional predictive profiling may help identify contingent fissures in the stature of endangered relationships. Still and all, it might be wise to let the genie out of problematic bottles in the first place, in advance of scouting the causes of surreptitious subliminal convulsions. ("Beware of the neighbor")
A person's attachment status is a fundamental determinant of their relationships, and this is reflected in the way they feel about themselves and others. Neurotic patterns can be seen as originating here because, where core attachments are problematic, they will have a powerful influence on the way someone sees the world and their behaviour. Where there is a secure core state, a person feels good about themselves and their capacity to be effective and pursue their projects. Where the core state is insecure, defensive strategies come into play.
Scientific literacy is a rather noble ideal. Achieving it, however, is problematic thanks to our tribal brains. If science is equated with knowledge, then communicating facts, figures, and theories should be a way to increase the public’s level of engagement with it. However, this boils down to the authority distributing the information. Who do you listen to when there are conflicting sources? Our brain’s desire for certainty and its tendency to evaluate new information based on social clues means anybody painted as an expert, who sounds confident, shares our values and flatters our expectations, is more likely to win over our opinion...regardless of the scientific merits of their argument.
Twenty percent of Americans describe themselves as “spiritual but not religious.” Although the claim seems to annoy believers and atheists equally, separating spirituality from religion is a perfectly reasonable thing to do. It is to assert two important truths simultaneously: Our world is dangerously riven by religious doctrines that all educated people should condemn, and yet there is more to understanding the human condition than science and secular culture generally admit. One purpose of this book is to give both these convictions intellectual and empirical support.Before going any further, I should address the animosity that many readers feel toward the term spiritual. Whenever I use the word, as in referring to meditation as a “spiritual practice,” I hear from fellow skeptics and atheists who think that I have committed a grievous error.The word spirit comes from the Latin spiritus, which is a translation of the Greek pneuma, meaning “breath.” Around the thirteenth century, the term became entangled with beliefs about immaterial souls, supernatural beings, ghosts, and so forth. It acquired other meanings as well: We speak of the spirit of a thing as its most essential principle or of certain volatile substances and liquors as spirits. Nevertheless, many nonbelievers now consider all things “spiritual” to be contaminated by medieval superstition.I do not share their semantic concerns.[1] Yes, to walk the aisles of any “spiritual” bookstore is to confront the yearning and credulity of our species by the yard, but there is no other term—apart from the even more problematic mystical or the more restrictive contemplative—with which to discuss the efforts people make, through meditation, psychedelics, or other means, to fully bring their minds into the present or to induce nonordinary states of consciousness. And no other word links this spectrum of experience to our ethical lives.
It is perhaps when our lives are at their most problematic that we are likely to be most receptive to beautiful things.
Evil is the most difficult problem in the world. It is also the strongest objection to God’s existence. If God does exist, it is also the most problematic challenge to his nature and power. As a Christian, it is my greatest temptation for doubt and unbelief.
Initially, the God of the Old Testament might seem overwhelming and domineering to you, or tyrannical, or perhaps even evil, which is good. It is the first telling that God is indeed God, by sheer definition, and not some ear-tickling fairy by which one in his depravity is guaranteed to find another form of stale romanticism or love at first sight. For such a first impression as the latter would be problematic to the essence of Christianity. Therefore the Christians are right in saying that the nature of imperfect men cannot ultimately co-exist with the nature of a perfect God; and that the hope of each man is now desperately found in God's sending of Christ.
If you experience bliss of the Self (samadhi) amidst complete problematic stage, then know that you have met a “Gnani Purush” [the enlightened one]!
Family therapists view the therapeutic relationship as a means to an end rather than as an end in itself. Family therapists see beyond the problematic patterns in the family to the potential healing power of family relationships.
The perception of other people and the intersubjective world is problematic only for adults. The child lives in a world which he unhesitatingly believes accessible to all around him. He has no awares of himself or of others as private subjectives, nor does he suspect that all of us, himself included, are limited to one certain point of view of the world. That is why he subjects neither his thoughts, in which he believes as they present themselves, to any sort of criticism. He has no knowledge of points of view. For him men are empty heads turned towards one single, self-evident world where everything takes place, even dreams, which are, he thinks, in his room, and even thinking, since it is not distinct from words.
It's not that the authors are unskilled, but we must frequently venture outside our areas of original training. Either the work lies outside anybody's area of original training, or orthodox criticism (in Ellen Moers' words) averts its refined and weary eyes from what only feminists consider important or see as problematic. Much anti-feminist criticism of feminist writing can best be answered with, 'Yeah? And where were you at the time, twinkletoes? Writing your ten-thousandth essay on King Lear?
No wonder then that men who cared, who were open to change, often just gave up, falling back on the patriarchal masculinity they found so problematic. The individual men who did take on the mantle of a feminist notion of male liberation did so only to find that few women respected this shift. Once the 'new man' that is the man changed by feminism was represented as a wimp, as overcooked broccoli dominated by powerful females who were secretly longing for his macho counterpart, masses of men lost interest.
I hope I’m being clear, I didn’t say I hate feminists, that would be weird. I said I hate feminist. I’m talking about the word.I have the privilege living my life inside of words and part of being a writer is creating entire universes, and that's beautiful, but part of being a writer is also living in the very smallest part of every word....But the word feminist, it doesn't sit with me, it doesn't add up. I want to talk about my problem that I have with it. ...Ist in it's meaning is also a problem for me. Because you can't be born an ist. It's not natural... So feminist includes the idea that believing men and women to be equal, believing all people to be people, is not a natural state. That we don't emerge assuming that everybody in the human race is a human, that the idea of equality is just an idea that's imposed on us. That we are indoctrinated with it, that it's an agenda......My problem with feminist is not the word. It's the question. "Are you now, or have you ever been, a feminist?" The great Katy Perry once said—I'm paraphrasing—"I'm not a feminist but I like it when women are strong."...Don't know why she feels the need to say the first part, but listening to the word and thinking about it, I realize I do understand. This question that lies before us is one that should lie behind us. The word is problematic for me because there's another word that we're missing......When you say racist, you are saying that is a negative thing. That is a line that we have crossed. Anything on the side of that line is shameful, is on the wrong side of history. And that is a line that we have crossed in terms of gender but we don't have the word for it......I start thinking about the fact that we have this word when we're thinking about race that says we have evolved beyond something and we don't really have this word for gender. Now you could argue sexism, but I'd say that's a little specific. People feel removed from sexism. ‘I'm not a sexist, but I'm not a feminist.' They think there's this fuzzy middle ground. There's no fuzzy middle ground. You either believe that women are people or you don't. It's that simple....You don’t have to hate someone to destroy them. You just have to not get it....My pitch is this word. ‘Genderist.’ I would like this word to become the new racist. I would like a word that says there was a shameful past before we realized that all people were created equal. And we are past that. And every evolved human being who is intelligent and educated and compassionate and to say I don't believe that is unacceptable. And Katy Perry won't say, "I'm not a feminist but I like strong women," she'll say, "I'm not a genderist but sometimes I like to dress up pretty." And that'll be fine....This is how we understand society. The word racism didn't end racism, it contextualized it in a way that we still haven't done with this issue. ...I say with gratitude but enormous sadness, we will never not be fighting. And I say to everybody on the other side of that line who believe that women are to be bought and trafficked or ignored...we will never not be fighting. We will go on, we will always work this issue until it doesn't need to be worked anymore....Is this idea of genderist going to do something? I don't know. I don't think that I can change the world. I just want to punch it up a little.
I understood and agreed that from a feminist perspective working in a strip club was extremely problematic, but I was saving money to travel and making more in one night than most of my friends made in a week. Plus, it was interesting.
I have argued that this sort of thinking is problematic in at least two regards:First, the notion that nonhuman animals do not have an interest in continued existence—that they do not have an interest in their lives—involves relying on a speciesist concept of what sort of self-awareness matters morally. I have argued that every sentient being necessarily has an interest in continued existence—every sentient being values her or his life—and that to say that only those animals (human animals) who have a particular sort of self-awareness have an interest in not being treated as commodities begs the fundamental moral question. Even if, as some maintain, nonhuman animals live in an “eternal present”—and I think that is empirically not the case at the very least for most of the nonhumans we routinely exploit who do have memories of the past and a sense of the future—they have, in each moment, an interest in continuing to exist. To say that this does not count morally is simply speciesist.Second, even if animals do not have an interest in continuing to live and only have interests in not suffering, the notion that, as a practical matter, we will ever be able to accord those interests the morally required weight is simply fantasy. The notion that we property owners are ever going to accord any sort of significant weight to the interests of property in not suffering is simply unrealistic. Is it possible in theory? Yes. Is it possible as a matter of practicality in the real world. Absolutely not. Welfarists often talk about treating “farmed animals” in the way that we treat dogs and cats whom we love and regard as members of our family. Does anyone really think that is practically possible? The fact that we would not think of eating our dogs and cats is some indication that it is not.
I realise now that the pain Kevin felt - that night, and for nearly eighteen months beforehand, since his suicide attempt - was no less real, no less urgent, than a heart attach, a stroke, a seizure. Than the sensation of running too hard or running too fast, keeling over, grasping for air. Wishing for something to fill your lungs - to rush in and then revive you - except nothing ever does, and maybe nothing ever can.It is unpleasant, of course, to sympathise with suicide. It is unpleasant to believe in a reality in which death is the only option. And it is problematic, certainly, to compare suicide to running, to cardiac arrest, to terminal cancer. But this is precisely the problem: There is no fair parallel that can be drawn between those who felt the dark pull of suicide and those who never have.
We tend to problem our problem why not let our problems become more problematic than us
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