Inspirational quotes with reformer.
So, you see; you have the soul of a missionary, the heart of a revolutionary and the mind of a reformer. But what are you to yourself and the family and friends who will always be there for you?
...No reformer is worthy of the name if he fails to be the ultimate pacesetter in his own reform drive...
The Reformer is always right about what's wrong. However, he's often wrong about what is right.
A reformer exhorted children that they would succeed where he and his colleagues had failed with the charge: "Live for that better day.
In marriage, each partner is to be an encourager rather than a critic; a forgiver rather than a collector of hurts; an enabler rather than a reformer.
Once in a while a new government initiates a program to put power to better use, but its success or failure never really proves anything. In science, experiments are designed, checked, altered, repeated-- but not in politics... We have no real cumulative knowledge. History tells us nothing. That's the tragedy of a political reformer.
They say I am a reformer. They say wrong: for I have long since given up any such chimerical idea, as that of being able to make men happier who are wicked and miserable by prescription. Withdrawing, therefore, from any such Utopian and hopeless attempt, I believed the best thing I could do was, to relieve, where I could, individual distress, and to lighten the chains that villany often imposes on simplicity under the name of law. In this I have done some good, and what else ought a man to do on this earth?
As a newborn baby breathes and cries, so the signs of life in a newborn Christian are faith and repentance, inhaling the love of God and exhaling an initial cry of distress. And at that point what God provides, exactly as for a newborn infant, is the comfort, protection, and nurturing promise of a mother."If God is our father, the church is our mother." The words are those of the Swiss Reformer John Calvin ... it is as impossible, unnecessary, and undesirable to be a Christian all by yourself as it is to be a newborn baby all by yourself.
This history of culture will explain to us the motives, the conditions of life, and the thought of the writer or reformer.
If every Christian will have an active civil position, he can become a reformer in his country
Power in the hands of the reformer is no less potentially corrupting than in the hands of the oppressor.
The personality of Muhammad, it is most difficult to get into the whole truth of it. Only a glimpse of it I can catch. What a dramatic succession of picturesque scenes! There is Muhammad, the Prophet; there is Muhammad, the Warrior; Muhammad, the Businessman; Muhammad, the Statesman; Muhammad, the Orator; Muhammad, the Reformer; Muhammad, the Refuge of Orphans; Muhammad, the Protector of Slaves; Muhammad, the Emancipator of Women; Muhammad, the Judge; Muhammad, the Saint. All in all these magnificent roles, in all these departments of human activities, he is like a hero.
Contemporaries relate that hearing Martin Luther pray was "an experience in theology". They said the reformer began praying with such humility that he could be pitied, only to proceed with such boldness before God that the human hearer would fear for him.
One cannot have any respect or regard for men who take the position of the reformer and then refuse to see the logical consequences of that position, let alone following them out in action.
Teain had no difficulty generating the indignation of a satirist. He lack the patience of a reformer.
We may preach with all the fervor of a reformer and yet succeed only in winning a straggler here and there, if we permit the whole collective thought of the nation or of the world to be controlled by ideas which, by the resistless force of logic, prevent Christianity from being regarded as anything more than a harmless delusion...What is to-day a matter of academic speculation, begins to-morrow to move armies and pull down empires.
He was an awkward mixture of strong moral impulse and restless aesthetic curiosity, and yet he would have made a most ineffective reformer and a very indifferent artist. It seemed to him that the glow of happiness must be found either in action, of some immensely solid kind, on behalf of an idea, or in producing a masterpiece in one of the arts.
We must come to the inevitable conclusion that the guerrilla is a social reformer, who takes up arms responding to the angry protests of the people against their oppressors, and who fights to change the social system that keeps all his unarmed brothers in ignominy and poverty.
Being a pioneering reformer is all fine and good, but it does leave one terribly in want of agood party!
The reformer," Douglass explained in 1883, had "a difficult and disagreeable task before him. He has to part with old friends; break away from the beaten paths of society, and advance against the vehement protests of the most sacred sentiments of the human heart.
People try so hard to believe in leaders now, pitifully hard. But we no sooner get a popular reformer or politician or soldier or writer or philosopher—a Roosevelt, a Tolstoi, a Wood, a Shaw, a Nietzsche, than the cross-currents of criticism wash him away. My Lord, no man can stand prominence these days. It's the surest path to obscurity. People get sick of hearing the same name over and over...We want to believe. Young students try to believe in older authors, constituents try to believe in their Congressmen, countries try to believe in their statesmen, but they can't. Too many voices, too much scattered, illogical, ill-considered criticism. It's worse in the case of newspapers. Any rich, unprogressive old party with that particularly grasping, acquisitive form of mentality known as financial genius can own a paper that is the intellectual meat and drink of thousands of tired, hurried men, men too involved in the business of modern living to swallow anything but predigested food. For two cents the voter buys his politics, prejudices, and philosophy. A year later there is a new political ring or a change in the paper's ownership, consequence: more confusion, more contradiction, a sudden inrush of new ideas, their tempering, their distillation, the reaction against them-
Georgi M. Derluguian's Bourdieu's Secret Admirer in the Caucasus tells the extraordinary story of Musa Shanib from Abkhazia, the leading intellectual of this turbulent region whose incredible career passed from Soviet dissident intellectual through democratic political reformer and Muslim fundamentalist war leader up to respected professor of philosophy, his entire career marked by the strange admiration for Pierre Bourdieu's thought. There are two ways to approach such a figure. The first reaction is to dismiss it as local eccentricity, to treat it with benevolent irony - "what a strange choice, Bourdieu - who knows what this folkloric guy sees in Bourdieu...". The second reaction is to directly assert the universal scope of theory - "see how universal theory is: every intellectual from Paris to Chechenia and Abkhazia can debate his theories..." The true task, of course, is to avoid both these options and to assert the universality of a theory as the result of a hard theoretical work and struggle, a struggle that is not external to theory: the point is not (only) that Shanib had to do a lot of work to break the constraints of his local context and penetrate Bourdieu - this appropriation of Bourdieu by an Abkhazian intellectual also affects the substance of the theory itself, transposing it into a different universe. Did - mutatis mutandis - Lenin not do something similar with Marx? The shift of Mao with regard to Lenin AND Stalin concerns the relationship between the working class and peasants: both Lenin and Stalin were deeply distrustful towards the peasants, they saw as one of the main tasks of the Soviet power to break the inertia of the peasants, their substantial attachment to land, to "proletarize" them and thus fully expose them to the dynamics of modernization - in clear contrast to Mao who, in his critical notes on Stalin's Economic Problems of Socialism in the USSR (from 1958) remarked that "Stalin's point of view /.../ is almost altogether wrong. The basic error is mistrust of the peasants." The theoretical and political consequences of this shift are properly shattering: they imply no less than a thorough reworking of Marx's Hegelian notion of proletarian position as the position of "substanceless subjectivity," of those who are reduced to the abyss of their subjectivity.
Political tyranny is nothing compared to the social tyranny and a reformer who defies society is a more courageous man than a politician who defies Government.
A reformer is a guy who rides through a sewer in a glass-bottomed boat.
A reformer is one who sets forth cheerfully toward sure defeat.
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