Inspirational quotes with relations.
They were still in the happier stage of love. They were full of brave illusions about each other, tremendous illusions, so that the communion of self with self seemed to be on a plane where no other human relations mattered. They both seemed to have arrived there with an extraordinary innocence as though a series of pure accidents had driven them together, so many accidents that at last they were forced to conclude that they were for each other. They had arrived with clean hands, or so it seemed, after no traffic with the merely curious and clandestine.
I know women are taught by other women that they must never admit the full truth to a man. But the highest form of affection is based on full sincerity on both sides. Not being men, these women don't know that in looking back on those he has had tender relations with, a man's heart returns closest to her who was the soul of truth in her conduct. The better class of man, even if caught by airy affectations of dodging and parrying, is not retained by them. A Nemesis attends the woman who plays the game of elusiveness too often, in the utter contempt for her that, sooner or later, her old admirers feel; under which they allow her to go unlamented to her grave.
What then is truth? A movable host of metaphors, metonymies, and anthropomorphisms: in short, a sum of human relations which have been poetically and rhetorically intensified, transferred, and embellished, and which, after long usage, seem to a people to be fixed, canonical, and binding. Truths are illusions which we have forgotten are illusions — they are metaphors that have become worn out and have been drained of sensuous force.
Modern bourgeois society with its relations of production, of exchange, and of property, a society that has conjured up such gigantic means of production and of exchange, is like the sorcerer, who is no longer able to control the powers of the nether world whom he has called up by his spells.
If the meaning of life has become doubtful, if one's relations to others and to oneself do not offer security, then fame is one means to silence one's doubts. It has a function to be compared with that of the Egyptian pyramids or the Christian faith in immortality: it elevates one's individual life from its limitations and instability to the plane of indestructability; if one's name is known to one's contemporaries and if one can hope that it will last for centuries, then one's life has meaning and significance by this very reflection of it in the judgments of others.
At the very best, a mind enclosed in language is in prison. It is limited to the number of relations which words can make simultaneously present to it; and remains in ignorance of thoughts which involve the combination of a greater number. These thoughts are outside language, they are unformulable, although they are perfectly rigorous and clear and although every one of the relations they involve is capable of precise expression in words. So the mind moves in a closed space of partial truth, which may be larger or smaller, without ever being able so much as to glance at what is outside.
The purpose of this critique of pure speculative reason consists in the attempt to change the old procedure of metaphysics, and to bring about a complete revolution after the example set by geometers and investigators of nature. This critique is a treatise on the method, not a system of the science itself; but nevertheless it marks out the whole plan of this science, both with regard to its limits and with regard to its inner organization. For it is peculiar to pure speculative reason that it is able, indeed bound, to measure its own powers according to the different ways in which it chooses its objects for thought, and to enumerate exhaustively the different ways of choosing its problems, thus tracing a complete outline of a system of metaphysics. This is due to the fact that, with regard to the first point, nothing can be attributed to objects in *a priori* knowledge, except what the thinking subject takes from within itself; while, with regard to the second point, pure reason, as far as its principles of knowledge are concerned, forms a separate and independent unity, in which, as in an organized body, every member exists for the sake of all the others, and all the others exist for the sake of the one, so that no principle can be safely applied in *one* relation unless it has been carefully examined in *all* its relations to the whole use of pure reason. Hence, too, metaphysics has this singular advantage, an advantage which cannot be shared by any other rational science which has to deal with objects (for *logic* deals only with the form of thought in general), that if by means of this critique it has been set upon the secure course of a science, it can exhaustively grasp the entire field of knowledge pertaining to it, and can thus finish its work and leave it to posterity as a capital that can never be added to, because it has to deal only with principles and with the limitations of their use, as determined by these principles themselves. And this completeness becomes indeed an obligation if metaphysics is to be a fundamental science, of which we must be able to say, *nil actum reputants, si quid superesset agendum* [to think that nothing was done for as long as something remained to be done]." ―from_Critique of Pure Reason_. Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 21-22
For every relationship involves two related terms. Sometimes relationships are not real in either term, but arise from the way we think of the terms: we think identity, for example, by thinking one thing twice over and relating it to itself; and occasionally we relate what exists to what does not exist, or generate purely logical relations like that of genus to species. Sometimes relationships are real in both terms: grounded in the quantity of both, in the case of relationships like big/small or double/half, or in their activity and passivity, in the case of causal relationships, like mover-moved and father/son. Sometimes relationships are real in only one of the terms, with the other merely thought of as related [reciprocally] to that one; and this happens whenever the two terms exist at different levels. Thus seeing and understanding really relates us to things, but being seen and understood by us is not something real in the things; and similarly a pillar to the right of us does not itself have a left and a right.
True humility derives from a proper perspective of our human condition: one among billions on a small planet among billions, like a fungus on a tiny fragment of cheese. Of course, it is nearly impossible for human beings to remain this objective for very long, but truly humble people are nonetheless far more conscious of the insignificance of their true relations, an insignificance that verges on non-existence. A speck of dust does not think itself more superior or inferior than another, nor does it concern itself for what other specks of dust might or might not think. Enthralled by the miracle of existence, the truly humble person lives not for herself or her image, but for life itself, in a condition of pure peace and pleasure.
Science and philosophy have for centuries been sustained by unquestioning faith in perception. Perception opens a window on to things. This means that it is directed, quasi-teleologically, towards a *truth in itself* in which the reason underlying all appearances is to be found. The tacit thesis of perception is that at every instant experience can be co-ordinated with that of the previous instant and that of the following, and my perspective with that of other consciousnesses—that all contradictions can be removed, that monadic and intersubjective experience is one unbroken text—that what is now indeterminate for me could become determinate for a more complete knowledge, which is as it were realized in advance in the thing, or rather which is the thing itself. Science has first been merely the sequel or amplification of the process which constitutes perceived things. Just as the thing is the invariant of all sensory fields and of all individual perceptual fields, so the scientific concept is the means of fixing and objectifying phenomena. Science defined a theoretical state of bodies not subject to the action of any force, and *ipso facto* defined force, reconstituting with the aid of these ideal components the processes actually observed. It established statistically the chemical properties of pure bodies, deducing from these those of empirical bodies, and seeming thus to hold the plan of creation or in any case to have found a reason immanent in the world. The notion of geometrical space, indifferent to its contents, that of pure movement which does not by itself affect the properties of the object, provided phenomena with a setting of inert existence in which each event could be related to physical conditions responsible for the changes occurring, and therefore contributed to this freezing of being which appeared to be the task of physics. In thus developing the concept of the thing, scientific knowledge was not aware that it was working on a presupposition. Precisely because perception, in its vital implications and prior to any theoretical thought, is presented as perception of a being, it was not considered necessary for reflection to undertake a genealogy of being, and it was therefore confined to seeking the conditions which make being possible. Even if one took account of the transformations of determinant consciousness, even if it were conceded that the constitution of the object is never completed, there was nothing to add to what science said of it; the natural object remained an ideal unity for us and, in the famous words of Lachelier, a network of general properties. It was no use denying any ontological value to the principles of science and leaving them with only a methodical value, for this reservation made no essential change as far as philosophy was concerned, since the sole conceivable being remained defined by scientific method. The living body, under these circumstances, could not escape the determinations which alone made the object into an object and without which it would have had no place in the system of experience. The value predicates which the reflecting judgment confers upon it had to be sustained, in being, by a foundation of physico-chemical properties. In ordinary experience we find a fittingness and a meaningful relationship between the gesture, the smile and the tone of a speaker. But this reciprocal relationship of expression which presents the human body as the outward manifestation of a certain manner of being-in-the-world, had, for mechanistic physiology, to be resolved into a series of causal relations.”—from_Phenomenology of Perception_. Translated by Colin Smith, pp. 62-64—Artwork by Cristian Boian
What, then, is truth? A mobile army of metaphors, metonyms, and anthropomorphisms – in short, a sum of human relations, which have been enhanced, transposed, and embellished poetically and rhetorically, and which after long use seem firm, canonical, and obligatory to a people: truths are illusions about which one has forgotten that this is what they are; metaphors which are worn out and without sensuous power; coins which have lost their pictures and now matter only as metal, no longer as coins.
Truth is a mobile army of metaphors, metonyms, anthropomorphisms, in short a sum of human relations which have been subjected to poetic and rhetorical intensification, translation and decoration […]; truths are illusions of which we have forgotten that they are illusions, metaphors which have become worn by frequent use and have lost all sensuous vigour […]. Yet we still do not know where the drive to truth comes from, for so far we have only heard about the obligation to be truthful which society imposes in order to exist"from, "On Truth and Lying in a Non-Moral Sense".
The truth, he thought, has never been of any real value to any human being - it is a symbol for mathematicians and philosophers to pursue. In human relations kindness and lies are worth a thousand truths.
Goldstone has done terrible damage to the cause of truth and justice and the rule of law. He has poisoned Jewish-Palestinian relations, undermined the courageous work of Israeli dissenters and—most unforgivably—increased the risk of another merciless IDF assault.
The opposite of a correct statement is an incorrect statement. The opposite of a profound truth is another profound truth (Niels Bohr)." By this, he means that we require a larger reading of the human past, of our relations with each other, the universe and God, a retelling of our older tales to encompass many truths and to let us grow with change.
Jesus Christ knew he was God. So wake up and find out eventually who you really are. In our culture, of course, they’ll say you’re crazy and you’re blasphemous, and they’ll either put you in jail or in a nut house (which is pretty much the same thing). However if you wake up in India and tell your friends and relations, ‘My goodness, I’ve just discovered that I’m God,’ they’ll laugh and say, ‘Oh, congratulations, at last you found out.
Supposing that originally there was nothing but one creator, how could ordinary binary sexual relations come into being?
It is essential to happiness that our way of living should spring from our own deep impulses and not from the accidental tastes and desires of those who happen to be our neighbors, or even our relations.
Almost all of our sorrows spring out of our relations with other people. There is no more mistaken path to happiness than worldliness.
No other technique for the conduct of life attaches the individual so firmly to reality as laying emphasis on work; for his work at least gives him a secure place in a portion of reality, in the human community. The possibility it offers of displacing a large amount of libidinal components, whether narcissistic, aggressive or even erotic, on to professional work and on to the human relations connected with it lends it a value by no means second to what it enjoys as something indispensible to the preservation and justification of existence in society. Professional activity is a source of special satisfaction if it is a freely chosen one — if, that is to say, by means of sublimation, it makes possible the use of existing inclinations, of persisting or constitutionally reinforced instinctual impulses. And yet, as a path to happiness, work is not highly prized by men. They do not strive after it as they do after other possibilities of satisfaction. The great majority of people only work under the stress of necessity, and this natural human aversion to work raises most difficult social problems.
They must live outside class, without relations or money; they must work and stick to each other till death. But England belonged to them. That, besides companionship, was their reward. Her air and sky were theirs, not the timorous millions' who own stuffy little boxes, but never their own souls.
Expectation and disappointment are far from friends but they are close relations.
Why have you been staring at me ever since we met? Because I’m not the Gail Wynand you’d heard about. You see, I love you. And love is exception-making. If you were in love you’d want to be broken, trampled, ordered, dominated, because that’s the impossible, in the inconceivable for you in your relations with people. That would be the one gift, the great exception you’d want to offer the man you loved. But it wouldn’t be easy for you.
The human race is all the same when it comes to romantic relations,' said the Major. 'A startling absence of impulse control combined with complete myopia.
Romance is about putting things aright after some tragedy has put them asunder. It is about restoration of the right relations among things and going home is where that restoration occurs because that is where it matters most.
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