Inspirational quotes with radical.
make a radical change in your lifestyle and begin to boldly do things which you may previously never have thought of doing, or been too hesitant to attempt. So many people live within unhappy circumstances and yet will not take the initiative to change their situation because they are conditioned to a life of security, conformity, and conservation, all of which may appear to give one peace of mind, but in reality nothing is more damaging to the adventurous spirit within a man than a secure future. The very basic core of a man's living spirit is his passion for adventure. The joy of life comes from our encounters with new experiences, and hence there is no greater joy than to have an endlessly changing horizon, for each day to have a new and different sun. If you want to get more out of life, you must lose your inclination for monotonous security and adopt a helter-skelter style of life that will at first appear to you to be crazy. But once you become accustomed to such a life you will see its full meaning and its incredible beauty.
I'd like to repeat the advice that I gave you before, in that I think you really should make a radical change in your lifestyle and begin to boldly do things which you may previously never have thought of doing, or been too hesitant to attempt. So many people live within unhappy circumstances and yet will not take the initiative to change their situation because they are conditioned to a life of security, conformity, and conservatism, all of which may appear to give one peace of mind, but in reality nothing is more damaging to the adventurous spirit within a man than a secure future. The very basic core of a man's living spirit is his passion for adventure. The joy of life comes from our encounters with new experiences, and hence there is no greater joy than to have an endlessly changing horizon, for each day to have a new and different sun. If you want to get more out of life, Ron, you must lose your inclination for monotonous security and adopt a helter-skelter style of life that will at first appear to you to be crazy. But once you become accustomed to such a life you will see its full meaning and its incredible beauty. And so, Ron, in short, get out of Salton City and hit the Road. I guarantee you will be very glad you did. But I fear that you will ignore my advice. You think that I am stubborn, but you are even more stubborn than me. You had a wonderful chance on your drive back to see one of the greatest sights on earth, the Grand Canyon, something every American should see at least once in his life. But for some reason incomprehensible to me you wanted nothing but to bolt for home as quickly as possible, right back to the same situation which you see day after day after day. I fear you will follow this same inclination in the future and thus fail to discover all the wonderful things that God has placed around us to discover. Don't settle down and sit in one place. Move around, be nomadic, make each day a new horizon. You are still going to live a long time, Ron, and it would be a shame if you did not take the opportunity to revolutionize your life and move into an entirely new realm of experience.You are wrong if you think Joy emanates only or principally from human relationships. God has placed it all around us. It is in everything and anything we might experience. We just have to have the courage to turn against our habitual lifestyle and engage in unconventional living.My point is that you do not need me or anyone else around to bring this new kind of light in your life. It is simply waiting out there for you to grasp it, and all you have to do is reach for it. The only person you are fighting is yourself and your stubbornness to engage in new circumstances.
The stronger a culture, the less it fears the radical fringe. The more paranoid and precarious a culture, the less tolerance it offers.
The theological perspective of participation actually saves the appearances by exceeding them. It recognizes that materialism and spiritualism are false alternatives, since if there is only finite matter there is not even that, and that for phenomena really to be there they must be more than there. Hence, by appealing to an eternal source for bodies, their art, language, sexual and political union, one is not ethereally taking leave of their density. On the contrary, one is insisting that behind this density resides an even greater density – beyond all contrasts of density and lightness (as beyond all contrasts of definition and limitlessness). This is to say that all there is only is because it is more than it is. (...)This perspective should in many ways be seen as undercutting some of the contrasts between theological liberals and conservatives. The former tend to validate what they see as the modern embrace of our finitude – as language, and as erotic and aesthetically delighting bodies, and so forth. Conservatives, however, seem still to embrace a sort of nominal ethereal distancing from these realities and a disdain for them. Radical orthodoxy, by contrast, sees the historic root of the celebration of these things in participatory philosophy and incarnational theology, even if it can acknowledge that premodern tradition never took this celebration far enough. The modern apparent embrace of the finite it regards as, on inspection, illusory, since in order to stop the finite vanishing modernity must construe it as a spatial edifice bound by clear laws, rules and lattices. If, on the other hand, following the postmodern options, it embraces the flux of things, this is an empty flux both concealing and revealing an ultimate void. Hence, modernity has oscillated between puritanism (sexual or otherwise) and an entirely perverse eroticism, which is in love with death and therefore wills the death also of the erotic, and does not preserve the erotic as far as an eternal consummation. In a bizarre way, it seems that modernity does not really want what it thinks it wants; but on the other hand, in order to have what it thinks it wants, it would have to recover the theological. Thereby, of course, it would discover also that that which it desires is quite other than it has supposed
In the pragmatist, streetwise climate of advanced postmodern capitalism, with its scepticism of big pictures and grand narratives, its hard-nosed disenchantment with the metaphysical, 'life' is one among a whole series of discredited totalities. We are invited to think small rather than big – ironically, at just the point when some of those out to destroy Western civilization are doing exactly the opposite. In the conflict between Western capitalism and radical Islam, a paucity of belief squares up to an excess of it. The West finds itself faced with a full-blooded metaphysical onslaught at just the historical point that it has, so to speak, philosophically disarmed. As far as belief goes, postmodernism prefers to travel light: it has beliefs, to be sure, but it does not have faith.
A government must rule by the Grace of God or by the will of the people, it must believe in authority or in the Revolution; on these issues compromise is possible only in semblance, and only for a time. The Revolution, like the disbelief which has always accompanied it, cannot be stopped halfway; it is a force that, once awakened, will not rest until it ends in a totalitarian Kingdom of this world. The history of the last two centuries has proved nothing if not this. To appease the Revolution and offer it concessions, as Liberals have always done, thereby showing that they have no truth with which to oppose it, is perhaps to postpone, but not to prevent, the attainment of its end. And to oppose the radical Revolution with a Revolution of one's own, whether it be "conservative," " non-violent," or "spiritual," is not merely to reveal ignorance of the full scope and nature of the Revolution of our time, but to concede as well the first principle of that Revolution: that the old truth is no longer true, and a new truth must take its place.
…This singular reversal may perhaps proceed from the fact that for us the “subject” (since Christianity) is the one who suffers: where there is a wound, there is a subject: die Wunde! die Wunde! says Parsifal, thereby becoming “himself”; and the deeper the wound, at the body’s center (at the “heart”), the more the subject becomes a subject: for the subject is intimacy (“The wound…is of a frightful intimacy”). Such is love’s wound: a radical chasm (at the “roots” of being), which cannot be closed, and out of which the subject drains, constituting himself as a subject in this very draining.”―from_A Lover’s Discourse: Fragments_. Translated by Richard Howard, p. 189
This highest kind of truth is never something the artist takes as given. It's not his point of departure but his goal. Though the artist has beliefs, like other people, he realizes that a salient characteristic of art is its radical openness to persuasion. Even those beliefs he's surest of, the artist puts under pressure to see if they will stand.
Love without truth is sentimentality; it supports and affirms us but keeps us in denial about our flaws. Truth without love is harshness; it gives us information but in such a way that we cannot really hear it. God's saving love in Christ, however, is marked by both radical truthfulness about who we are and yet also radical, unconditional commitment to us. The merciful commitment strengthens us to see the truth about ourselves and repent. The conviction and repentance moves us to cling to and rest in God's mercy and grace.
A seeker of radical strenght Keeps everything on track, Feeble force yields at length, Not sure where to go back. When one can't find courage, And all the efforts seem vain, It's advised to fight like a sage: Be powerful like a bullet train! Too much work and no play Can make a brain go astray! Determined to live and stay Can lead life into a long way.
A truly radical resolution would be to embrace existence just as it is, as the only thing that matters, to proclaim that the world itself is heaven, made for our total enjoyment and fulfillment...
Emerging from the next chalet in the row was a young woman, probably mid-twenties he guessed, about medium height and build, with dark brown bobbed hair. She was clutching an arm full of books and a cup of coffee.That he had taken all this in, in a single glance, was remarkable. As he had simultaneously taken the fact, she was absolutely naked…“Good morning Miss!” “Miss? I never call anyone Miss! She could be married! A radical feminist! And I have just insulted her! I should have said Mizz, or Mam’, Oh God!” The thoughts raced through Addy’s panic-stricken mind. “There has been a spot of trouble at the clubhouse.” Professional, act professional. “I am making a few enquiries, I’d like to come back and ask you a few questions when …” Professional, you’re a professional, Man up! “… When you have … got yourself sorted out.” Phew!!
I believe in hope, in what is something called ”radical hope.” I believe there is hope for all of us, even amid the suffering. And that’s why I write fiction, probaby. It’s my attempt to keep that fragile strand of radical hope, to buld a fire in the darkness.r
To be truly radical is to make hope possible rather than despair convincing
I am suggesting that the radical of poetry lies not in theresolution of doubts but in their proliferation
Radical obedience to Christ is not easy... It's not comfort, not health, not wealth, and not prosperity in this world. Radical obedience to Christ risks losing all these things. But in the end, such risk finds its reward in Christ. And he is more than enough for us.
For me the most radical demand of Christian faith lies in summoning the courage to say yes to the present risenness of Jesus Christ.
The starting place for radical re-imagining of love is mindfulness.
In the past, when gays were very flamboyant as drag queens or as leather queens or whatever, that just amused people. And most of the people that come and watch the gay Halloween parade, where all those excesses are on display, those are straight families, and they think it's funny. But what people don't think is so funny is when two middle-aged lawyers who are married to each other move in next door to you and your wife and they have adopted a Korean girl and they want to send her to school with your children and they want to socialize with you and share a drink over the backyard fence. That creeps people out, especially Christians. So, I don't think gay marriage is a conservative issue. I think it's a radical issue.
When religious groups in a conflict eliminate the personal element and perceive themselves as representatives of collectives, heir actions tend to become more "radical" and "merciless." (Ch.3, by Jaco Cilliers, p. 48)
Without radical humility that is expressed in gestures of adoration and in sacred rituals, no friendship with God is possible. Silence manifests this connection in an obvious way. True Christian silence makes itself sacred silence first so as to become silence of communion.
The theory of the relations between states and churches is bound up with the theory of Toleratio, and on that suject the eighteenth century scarcely rose above an intermittend, embarrassed, and unscientific view. For religious liberty is composed of the properties both of religion and of liberty, and one of its factors never became an object of disinterested observation among actual leaders of opinion. They preferred the argument of doubt to the argument of certitude, and sought to defeat intolerance by casting out revelation as they had defeated the persecution of witches by casting out the devil. There remained a flaw in their liberalism, for liberty apart from belief is liberty with a good deal of the substance taken out of it. The problem is less complicated and the solution less radical and less profound.
Books whose topics I thoroughy depsise are accapteble because they often force the reader to think and to examine his own beliefs. In an age where most people are either blindly obedient or radical, exposing oneself to the ideas contained in even the most controversial of books is a good thing.
Perhaps the nearest one could get to a common characteristic of poststructuralism would be a radical suspicion of reason, order and certainty as governing principles of knowledge and existence...the absurd and the irrational can no longer be distinguished from the real and the rational
The radical implication of the expansion of higher education has been disguised by a myth which dubs all educated working class people as middle class. By definition working class people are not intelligent, so if you've got a degree you must be middle class. This nonsense is reinforced by the fact that acedemic traditions are laden with class assumptions and are presented in upper class styles even in the Polytechnics.
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