Inspirational quotes with solved.
Life is not a problem to be solved, but a reality to be experienced.
The young always have the same problem - how to rebel and conform at the same time. They have now solved this by defying their parents and copying one another.
It was time to take the pumpkin out of the pot and eat it. In the final analysis, that was what solved these big problems of life. You could think and think and get nowhere, but you still had to eat your pumpkin. That brought you down to earth. That gave you a reason for going on. Pumpkin.
The problems of the world cannot possibly be solved by skeptics or cynics whose horizons are limited by the obvious realities. We need men who can dream of things that never were.
An eye is meant to see things.The soul is here for its own joy.A head has one use: For loving a true love.Feet: To chase after.Love is for vanishing into the sky. The mind,for learning what men have done and tried to do.Mysteries are not to be solved: The eye goes blindwhen it only wants to see why.A lover is always accused of something.But when he finds his love, whatever was lostin the looking comes back completely changed.
Never let a problem to be solved, become more important than a person to be loved.
So, have we solved the secret of happiness?"I believe so," he saidAre you going to tell me?"Yes.Ready?"Ready."Be satisfied."That's it?"Be greatful."That's it?"For what you have.For the love you receive.And for what God has given you."That's it?He looked me in the eye.Then he sighed deeply."That's it.
As with most of life's problems, this one can be solved by a box of pure radiation.
Getting you a date to prom is so hard that the hypothetical idea itself is actually used to cut diamonds," I added. Radar tapped a locker twice with his fist to show his approval, and then came back with another. "Ben, getting you a date to prom is so hard that the American government believes the problem cannot be solved with diplomacy, but will instead require force.
Having solved all the major mathematical, physical, chemical, biological, sociological, philosophical, etymological, meteorological and psychological problems of the Universe except for his own, three times over, [Marvin] was severely stuck for something to do, and had taken up composing short dolorous ditties of no tone, or indeed tune. The latest one was a lullaby.Marvin droned,Now the world has gone to bed,Darkness won't engulf my head,I can see in infrared,He paused to gather the artistic and emotional strength to tackle the next verse.Now I lay me down to sleep,Try to count electric sheep,Sweet dream wishes you can keep,
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
We also find *physics*, in the widest sense of the word, concerned with the explanation of phenomena in the world; but it lies already in the nature of the explanations themselves that they cannot be sufficient. *Physics* is unable to stand on its own feet, but needs a *metaphysics* on which to support itself, whatever fine airs it may assume towards the latter. For it explains phenomena by something still more unknown than are they, namely by laws of nature resting on forces of nature, one of which is also the vital force. Certainly the whole present condition of all things in the world or in nature must necessarily be capable of explanation from purely physical causes. But such an explanation―supposing one actually succeeded so far as to be able to give it―must always just as necessarily be burdened with two essential imperfections (as it were with two sore points, or like Achilles with the vulnerable heel, or the devil with the cloven foot). On account of these imperfections, everything so explained would still really remain unexplained. The first imperfection is that the *beginning* of the chain of causes and effects that explains everything, in other words, of the connected and continuous changes, can positively *never* be reached, but, just like the limits of the world in space and time, recedes incessantly and *in infinitum*. The second imperfection is that all the efficient causes from which everything is explained always rest on something wholly inexplicable, that is, on the original *qualities* of things and the *natural forces* that make their appearance in them. By virtue of such forces they produce a definite effect, e.g., weight, hardness, impact, elasticity, heat, electricity, chemical forces, and so on, and such forces remain in every given explanation like an unknown quantity, not to be eliminated at all, in an otherwise perfectly solved algebraical equation. Accordingly there is not a fragment of clay, however little its value, that is not entirely composed of inexplicable qualities. Therefore these two inevitable defects in every purely physical, i.e., causal, explanation indicate that such an explanation can be only *relatively* true, and that its whole method and nature cannot be the only, the ultimate and hence sufficient one, in other words, cannot be the method that will ever be able to lead to the satisfactory solution of the difficult riddles of things, and to the true understanding of the world and of existence; but that the *physical* explanation, in general and as such, still requires one that is *metaphysical*, which would furnish the key to all its assumptions, but for that very reason would have to follow quite a different path. The first step to this is that we should bring to distinct consciousness and firmly retain the distinction between the two, that is, the difference between *physics* and *metaphysics*. In general this difference rests on the Kantian distinction between *phenomenon* and *thing-in-itself*. Just because Kant declared the thing-in-itself to be absolutely unknowable, there was, according to him, no *metaphysics* at all, but merely immanent knowledge, in other words mere *physics*, which can always speak only of phenomena, and together with this a critique of reason which aspires to metaphysics."―from_The World as Will and Representation_. Translated from the German by E. F. J. Payne. In Two Volumes, Volume II, pp. 172-173
...What I have denied and what my reason compels me to deny, is the existence of a Being throned above us as a god, directing our mundane affairs in detail, regarding us as individuals, punishing us, rewarding us as human judges might.When the churches learn to take this rational view of things, when they become true schools of ethics and stop teaching fables, they will be more effective than they are to-day... If they would turn all that ability to teaching this one thing – the fact that honesty is best, that selfishness and lies of any sort must surely fail to produce happiness – they would accomplish actual things. Religious faiths and creeds have greatly hampered our development. They have absorbed and wasted some fine intellects. That creeds are getting to be less and less important to the average mind with every passing year is a good sign, I think, although I do not wish to talk about what is commonly called theology.The criticisms which have been hurled at me have not worried me. A man cannot control his beliefs. If he is honest in his frank expression of them, that is all that can in justice be required of him. Professor Thomson and a thousand others do not in the least agree with me. His criticism of me, as I read it, charged that because I doubted the soul’s immortality, or ‘personality,’ as he called it, my mind must be abnormal, ‘pathological,’ in other, words, diseased... I try to say exactly what I honestly believe to be the truth, and more than that no man can do. I honestly believe that creedists have built up a mighty structure of inaccuracy, based, curiously, on those fundamental truths which I, with every honest man, must not alone admit but earnestly acclaim.I have been working on the same lines for many years. I have tried to go as far as possible toward the bottom of each subject I have studied. I have not reached my conclusions through study of traditions; I have reached them through the study of hard fact. I cannot see that unproved theories or sentiment should be permitted to have influence in the building of conviction upon matters so important. Science proves its theories or it rejects them. I have never seen the slightest scientific proof of the religious theories of heaven and hell, of future life for individuals, or of a personal God. I earnestly believe that I am right; I cannot help believing as I do... I cannot accept as final any theory which is not provable. The theories of the theologians cannot be proved. Proof, proof! That is what I always have been after; that is what my mind requires before it can accept a theory as fact. Some things are provable, some things disprovable, some things are doubtful. All the problems which perplex us, now, will, soon or late, be solved, and solved beyond a question through scientific investigation. The thing which most impresses me about theology is that it does not seem to be investigating. It seems to be asserting, merely, without actual study....Moral teaching is the thing we need most in this world, and many of these men could be great moral teachers if they would but give their whole time to it, and to scientific search for the rock-bottom truth, instead of wasting it upon expounding theories of theology which are not in the first place firmly based. What we need is search for fundamentals, not reiteration of traditions born in days when men knew even less than we do now.]
BERENGER: And you consider all this natural? DUDARD: What could be more natural than a rhinoceros? BERENGER: Yes, but for a man to turn into a rhinoceros is abnormal beyond question. DUDARD: Well, of course, that's a matter of opinion ... BERENGER: It is beyond question, absolutely beyond question! DUDARD: You seem very sure of yourself. Who can say where the normal stops and the abnormal begins? Can you personally define these conceptions of normality and abnormality? Nobody has solved this problem yet, either medically or philosophically. You ought to know that. BERENGER: The problem may not be resolved philosophically -- but in practice it's simple. They may prove there's no such thing as movement ... and then you start walking ... [he starts walking up and down the room] ... and you go on walking, and you say to yourself, like Galileo, 'E pur si muove' ... DUDARD: You're getting things all mixed up! Don't confuse the issue. In Galileo's case it was the opposite: theoretic and scientific thought proving itself superior to mass opinion and dogmatism. BERENGER: [quite lost] What does all that mean? Mass opinion, dogmatism -- they're just words! I may be mixing everything up in my head but you're losing yours. You don't know what's normal and what isn't any more. I couldn't care less about Galileo ... I don't give a damn about Galileo. DUDARD: You brought him up in the first place and raised the whole question, saying that practice always had the last word. Maybe it does, but only when it proceeds from theory! The history of thought and science proves that. BERENGER: [more and more furious] It doesn't prove anything of the sort! It's all gibberish, utter lunacy! DUDARD: There again we need to define exactly what we mean by lunacy ... BERENGER: Lunacy is lunacy and that's all there is to it! Everybody knows what lunacy is. And what about the rhinoceroses -- are they practice or are they theory?
Math. It’s your favorite subject. Which surprises you. Last year your teacher tried to convince you that you had a real “aptitude” for math, but all you got in the end was a B minus. The truth is you weren’t even trying. But then you got low Cs and Ds in all your other classes and you weren’t trying there, either, so maybe you are good at math after all. You like it because either you’re right or you’re wrong. Not like social studies and definitely not like English, where you always have to explain your answers and support your opinions. With math it’s right or it’s wrong and you’re done with it. But even that’s changing, my teacher said now you have to explain how you solved the problem and support your answer, saying that having the right answer isn’t as important as explaining how you got it and bam, just like that, you hate math.
There are many problems which could only be solved by generations which are still to be born later. It's only one way of many how God gives answers to human problems and prayers.
People can have the best of intentions when they tell their loved ones how they should be living their lives. But often times, when we are in struggle, we are seeking to be supported, not solved.
a problem well put is half solved.
Life is a mystery to be lived not a problem to be solved
IN THE HANDS OF MANHe who creates a poison, also has the cure.He who creates a virus, also has the antidote.He who creates chaos, also has the ability to create peace.He who sparks hate, also has the ability to transform it to love.He who creates misery, also has the ability to destroy it with kindness.He who creates sadness, also has the ability to to covert it to happiness.He who creates darkness, can also be awakened to produce illumination.He who spreads fear, can also be shaken to spread comfort.Any problems created by the left hand of man,Can also be solved with the right,For he who manifests anything,Also has the ability toDestroy it.
Reg: Speaking of blunt, dinner is on my bill tonight, mes amis.Alex: What's the occasion?Augustus: Lady Caroline's agreed to venture out on a picnic with out intrepid hero. Kit: I don't know why you keep insisting she's smitten with me. I've barely spoken five sentences to her.Augustus: It's very simple. Reg has thrown his entire being into pleasing Caroline. She knows every nuance of his thought and character. You, however, are a mystery to be explored, solved, and resolved.
Life is not a problem to be solved. It is an opportunity to love and unfold the beauty of life.
Don’t worry. All of your problems will be solved in the end.
But I cannot accept a vision of You as an engineer who spends His days maintaining the machine of morality. I cannot take the idea of You as an optimizer, introducing evil into human affairs in an attempt to create the best of all possible worlds. I cannot bear this cold mathematician's God who sees all the universe as nothing more than an elaborate problem to be solved. Such a world is a world with no meaning, one in which one history is no more or less preferable to any other.
It is said that you can't write without a reader. The opposite holds true as well; you can't read without a writer. But if as a single, creative person you are one in the same, then, well.....problem solved! Great writing is born from that which we personally long to read.
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