Inspirational quotes with range.
Abuse manipulates and twists a child’s natural sense of trust and love. Her innocent feelings are belittled or mocked and she learns to ignore her feelings. She can’t afford to feel the full range of feelings in her body while she’s being abused—pain, outrage, hate, vengeance, confusion, arousal. So she short-circuits them and goes numb. For many children, any expression of feelings, even a single tear, is cause for more severe abuse. Again, the only recourse is to shut down. Feelings go underground.
There's a race of men that don't fit in, A race that can't sit still;So they break the hearts of kith and kin, And they roam the world at will.They range the field and rove the flood, And they climb the mountain's crest; Their's is the curse of the gypsy blood, And they don't know how to rest.
For many have but one resource to sustain them in their misery, and that is to think, “Circumstances have been against me, I was worthy to be something much better than I have been. I admit I have never had a great love or a great friendship; but that is because I never met a man or a woman who were worthy of it; if I have not written any very good books, it is because I had not the leisure to do so; or, if I have had no children to whom I could devote myself it is because I did not find the man I could have lived with. So there remains within me a wide range of abilities, inclinations and potentialities, unused but perfectly viable, which endow me with a worthiness that could never be inferred from the mere history of my actions.” But in reality and for the existentialist, there is no love apart from the deeds of love; no potentiality of love other than that which is manifested in loving; there is no genius other than that which is expressed in works of art.
As I naturally go through a full range of emotions in my life, I mustn’t feel ashamed for feeling lost, for it is honest and human to feel such.
It doesn't seem to me that this fantastically marvelous universe, this tremendous range of time and space and different kinds of animals, and all the different planets, and all these atoms with all their motions, and so on, all this complicated thing can merely be a stage so that God can watch human beings struggle for good and evil - which is the view that religion has. The stage is too big for the drama.
Metaphysics thinks about beings as beings. Wherever the question is asked what beings are, beings as such are in sight. Metaphysical representation owes this sight to the light of Being. The light itself, i.e., that which such thinking experiences as light, does not come within the range of metaphysical thinking; for metaphysics always represents beings only as beings. Within this perspective, metaphysical thinking does, of course, inquire into the being which is the source and originator of this light. But the light itself is considered sufficiently illuminated as soon as we recognize that we look through it whenever we look at beings.In whatever manner beings are interpreted―whether as spirit, after the fashion of spiritualism; or as becoming and life, or idea, will, substance, subject, or *energeia*; or as the eternal recurrence of the same events―every time, beings as beings appear in the light of Being. Wherever metaphysics represents beings, Being has entered into the light. Being has arrived in a state of unconcealedness (aletheia). But whether and how Being itself involves such unconcealedness, whether and how it manifests itself in, and as, metaphysics, remains obscure. Being in its revelatory essence, i.e., in its truth, is not recalled. Nevertheless, when metaphysics gives answers to its question concerning beings as such, metaphysics speaks out of the unnoticed revealedness of Being. The truth of Being may thus be called the ground in which metaphysics, as the root of the tree of philosophy, is kept and from which it is nourished.Because metaphysics inquires about beings as beings, it remains concerned with beings and does not devote itself to Being as Being. As the root of the tree, it sends all nourishment and all strength into the trunk and its branches. The root branches out in the soil to enable the tree to grow out of the ground and thus to leave it. The tree of philosophy grows out of the soil in which metaphysics is rooted. The ground is the element in which the root of the tree lives, but the growth of the tree is never able to absorb this soil in such a way that it disappears in the tree as part of the tree. Instead, the roots, down to the subtlest tendrils, lose themselves in the soil. The ground is ground for the roots, and in the ground the roots forget themselves for the sake of the tree...Metaphysics, insofar as it always represents only beings as beings, does not recall Being itself. Philosophy does not concentrate on its ground. It always leaves its ground―leaves it by means of metaphysics. And yet, it never escapes its ground...Insofar as a thinker sets out to experience the ground of metaphysics, insofar as the attempts to recall the truth of Being itself instead of merely representing beings as beings, his thinking has in a sense left metaphysics. From the point of view of metaphysics, such thinking goes back into the ground of metaphysics."―from_The Way Back to the Ground of Metaphysics_
It will be seen how there can be the idea of a special science, the *critique of pure reason* as it may be called. For reason is the faculty which supplies the *principles* of *a priori* knowledge. Pure reason therefore is that which contains the principles of knowing something entirely *a priori*. An *organon* of pure reason would be the sum total of the principles by which all pure *a priori* knowledge can be acquired and actually established. Exhaustive application of such an organon would give us a system of pure reason. But as this would be a difficult task, and as at present it is still doubtful whether indeed an expansion of our knowledge is possible here at all, we may regard a science that merely judges pure reason, its sources and limits, as the *propaedeutic* to the system of pure reason. In general, it would have to be called only a *critique*, not a *doctrine* of pure reason. Its utility, in regard to speculation, would only be negative, for it would serve only to purge rather than to expand our reason, and, which after all is a considerable gain, would guard reason against errors. I call all knowledge *transcendental* which deals not so much with objects as with our manner of knowing objects insofar as this manner is to be possible *a priori*. A system of such concepts would be called *transcendental philosophy*. But this is still, as a beginning, too great an undertaking. For since such a science must contain completely both analytic and synthetic *a priori* knowledge, it is, as far as our present purpose is concerned, much too comprehensive. We will be satisfied to carry the analysis only so far as is indispensably necessary in order to understand in their whole range the principles of *a priori* synthesis, with which alone we are concerned. This investigation, which properly speaking should be called only a transcendental critique but not a doctrine, is all we are dealing with at present. It is not meant to expand our knowledge but only to correct it, and to become the touchstone of the value, or lack of value, of all *a priori* knowledge. Such a critique is therefore the preparation, as far as possible, for a new organon, or, if this should turn out not to be possible, for a canon at least, according to which, thereafter, the complete system of a philosophy of pure reason, whether it serve as an expansion or merely as a limitation of its knowledge, may be carried out both analytically and synthetically. That such a system is possible, indeed that it need not be so comprehensive as to cut us off from the hope of completing it, may already be gathered from the fact that it would have to deal not with the nature of things, which is inexhaustible, but with the understanding which makes judgments about the nature of things, and with this understanding again only as far as its *a priori* knowledge is concerned. The supply of this *a priori* knowledge cannot be hidden from us, as we need not look for it outside the understanding, and we may suppose this supply to prove sufficiently small for us to record completely, judge as to its value or lack of value and appraise correctly. Still less ought we to expect here a critique of books and systems of pure reason, but only the critique of the faculty of pure reason itself. Only once we are in possession of this critique do we have a reliable touchstone for estimating the philosophical value of old and new works on this subject. Otherwise, an unqualified historian and judge does nothing but pass judgments upon the groundless assertions of others by means of his own, which are equally groundless.
He was always seeking for a meaning in life, and here it seemed to him that a meaning was offered; but it was obscure and vague . . . He saw what looked like the truth as by flashes of lightening on a dark, stormy night you might see a mountain range. He seemed to see that a man need not leave his life to chance, but that his will was powerful; he seemed to see that self-control might be as passionate and as active as the surrender to passion; he seemed to see that the inward life might be as manifold, as varied, as rich with experience, as the life of one who conquered realms and explored unknown lands.
Nothing is needed more than truth, and in relation to it everything else has only second-rate value."This unconditional will to truth—what is it? Is it the will not to allow oneself to be deceived? Or is it the will not to deceive? For the will to truth could be interpreted in the second way, too—if only the special case "I do not want to deceive myself" is subsumed under the generalization "I do not want to deceive." But why not deceive?But why not allow oneself to be deceived?Note that the reasons for the former principle belong to an altogether different realm from those for the second. One does not want to allow oneself to be deceived because one assumes that it is harmful, dangerous, calamitous to be deceived. In this sense, science would be a long-range prudence, a caution, a utility; but one could object in all fairness: How is that? Is wanting not to allow oneself to be deceived really less harmful, less dangerous, less calamitous? What do you know in advance of the character of existence to be able to decide whether the greater advantage is on the side of the unconditionally mistrustful or of the unconditionally trusting?
The truth is, it's really only okay to be yourself if that self is within an accepted range of 'normal'.
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.
It’s tempting to imagine happiness as a state of mind caused by whatever is happening in your life. By that way of thinking, we’re largely victims of the cold, cold world that sometimes rewards our good work and sometimes punishes us for no reason. That’s a helpless worldview and it can blind you to a simple system for being happier. Science has done a good job in recent years of demonstrating that happiness isn’t as dependent on your circumstances as you might think. For example, amputees often return to whatever level of happiness they enjoyed before losing a limb. And you know from your own experience that some people seem to be happy no matter what is going on in their lives, while others can’t find happiness no matter how many things are going right. We’re all born with a limited range of happiness, and the circumstances of life can only jiggle us around within the range. The good news is that anyone who has experienced happiness probably has the capacity to spend more time at the top of his or her personal range and less time near the bottom.
She was a little thing, too, inciting that basic compulsion in him as a man to protect her in so hectic a place as post-war Israel. Even so, his actions were borne out of an entirely different instinct, altogether: to fool her and anyone within a dart's range... to protect himself.
I could introduce myself properly, but it's not really necessary. You will know me well enough and soon enough, depending on a diverse range of variables. It suffices to say that at some point in time, I will be standing over you, as genially as possible. Your soul will be in my arms. A color will be perched on my shoulder. I will carry you gently away.
The only education in grief that any of us ever gets is a crash course. Until Caroline had died I had belonged to that other world, the place of innocence, and linear expectations, where I thught grief was a simple, wrenching realm of sadness and longing that graduallu receded. What that definition left out was the body blow that loss inflicts, as well as the temporary madness, and a range of less straightforward emotions shocking in their intensity.
If it had been a heart attack, the newspaper,as if a mountain range had openedinside her, but instead, a light coming onin an empty room. The telephonefell from my shoulder, a black parrot repeatinga sunday, dusky. If it had been, we could have cradled heras she grew smaller, wiped her mouth,,how overnight we could be orphaned& the world became a bell we'd crawl inside& the ringing all we'd eat.
Destroy your life; then put it back together.You'll get great material, meet some fascinating characters and – side benefit – the skills you develop will give you greater compassion, insight and range with the people you create on the page – or run into off of it.
The other day, when I was deciding where to place a mountain range, how to make a river's flow detour around underground stalactite caves, and what precise color to give the sky at sunset, I realized I was God... or an artist and a writer.
Cultivation of positive emotions, including self-love and self-respect, strengthens our inner resources and opens us to a broader range of thoughts and actions.
I have said that Texas is a state of mind, but I think it is more than that. It is a mystique closely approximating a religion. And this is true to the extent that people either passionately love Texas or passionately hate it and, as in other religions, few people dare to inspect it for fear of losing their bearings in mystery or paradox. But I think there will be little quarrel with my feeling that Texas is one thing. For all its enormous range of space, climate, and physical appearance, and for all the internal squabbles, contentions, and strivings, Texas has a tight cohesiveness perhaps stronger than any other section of America. Rich, poor, Panhandle, Gulf, city, country, Texas is the obsession, the proper study, and the passionate possession of all Texans.
The range of human knowledge today is so great that we're all specialists and the distance between specializations has become so great that anyone who seeks to wander freely between them almost has to forego closeness with the people around him.
The propensity to excessive simplification is indeed natural to the mind of man, since it is only by abstraction and generalisation, which necessarily imply the neglect of a multitude of particulars, that he can stretch his puny faculties so as to embrace a minute portion of the illimitable vastness of the universe. But if the propensity is natural and even inevitable, it is nevertheless fraught with peril, since it is apt to narrow and falsify our conception of any subject under investigation. To correct it partially - for to correct it wholly would require an infinite intelligence - we must endeavour to broaden our views by taking account of a wide range of facts and possibilities; and when we have done so to the utmost of our power, we must still remember that from the very nature of things our ideas fall immeasurably short of the reality.
The biologically harmful effects of man-made environmental radiation was a jigsaw of existing information that needed to be assembled by a group of independent researchers that had a broad range of knowledge and were free of corrupt corporate government influence.
About my father.....My father was a very simple person. When I was small I never understood why he is so simple actually I disliked it. He use to go to office and return late and have dinner with us. I use to think he never stood for me on anything. But he was the person who uses to take me to the market for Diwali shopping. He uses to give me 20 Rs to eat at school when he had only 30. He tried to fulfill all my wishes in his range. He uses to take me on his bicycle after school tuition and walk while making me sit on bicycle. He uses to scare away lizards for me. He uses to play with me. He was the one who told me to work hard when I failed. He never scolded me for studies but only when I killed an insect intentionally. He was the one who taught me physics and mathematics.Once he found a wounded parrot on the road and he bought him home. He brought medicine for him and applied it on his wounds. Later on a cat took that parrot and he ran after her but the parrot died. He did not had proper food for three four days.He spent each and every penny of his earning for our happiness and never forgot to return any pending amount. He use to talk to us but very less and joke sometimes. His style was very different, we use to tell him to use dye or color on his hairs but he always refused. And when he smiled and laughed he doesn’t stop. For every question he had one answer:-“TRUST GOD HE WILL DO EVERYTHING,HE IS THE ONE WHO DOES EVERYTHING”. He uses to discuss with us lot on Bhagwat Gita. Once he told me:- “ Bade prem se milna jag mae sabse aye insaan na jane kis vesh mae tujse mil jayen bhagwaan(meet each person with full love as you never know in which form god will come in front of you)”.To that I replied:-“ But according to Bhagwat gita this is kalyug and all will deceive you if you do that”. He never drunk alcohol or had non-veg.His habits were like –“If he don’t want to do something he will not do it”. But later on he started consulting me (A foolish person like me).I use to shout at him each time I was leaving home as he use to put my wallet at some secret safe place. And when he had not kept it even I use to say “you must have kept it”. He just kept quiet. But later I came to know about the place and it was always the same and I myself realized that why am I shouting at him. Once he said to me “ bache apne aap he sekhtae hain(Children learn by themselves)”. I daily use to woke up walk up to him and say something and then lie down beside him and sleep again. I had lot of fights with him and he was never angry on me. He was just realizing that I am becoming responsible son and we had lot of dreams together and we use to plan a lot.His smile, his eyes, his habits, his innocence, his politeness , his sense of responsibility , his teachings , his knowledge ,his humble nature, his moral values, his love for humans and animals, being non arrogant , no anger, he was never hungry for money , his voice :-“ hello Sonu beta , theak ho ( My Son – Sonu , are you fine)” , his watch, his mobile case, his phone, his shoes, his specs , his laugh, his jokes and all the qualities that were infinite.
For the rest of history, for most of us, our bright promise will always fall short of being actualised; it will never earn us bountiful sums of money or beget exemplary objects or organisations....Most of us stand poised at the edge of brilliance, haunted by the knowledge of our proximity, yet still demonstrably on the wrong side of the line, our dealings with reality undermined by a range of minor yet critical psychological flaws (a little too much optimism, an unprocessed rebelliousness, a fatal impatience or sentimentality). We are like an exquisite high-speed aircraft which for lack of a tiny part is left stranded beside the runway, rendered slower than a tractor or a bicycle.
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