Quotes with unconcerned

Many people in this room have an Etsy store where they create unique, unreplicable artifacts or useful items to be sold on a small scale, in a common marketplace where their friends meet and barter. I and many of my friends own more than one spinning wheel. We grow our food again. We make pickles and jams on private, individual scales, when many of our mothers forgot those skills if they ever knew them. We come to conventions, we create small communities of support and distributed skills--when one of us needs help, our village steps in. It’s only that our village is no longer physical, but connected by DSL instead of roads. But look at how we organize our tribes--bloggers preside over large estates, kings and queens whose spouses’ virtues are oft-lauded but whose faces are rarely seen. They have moderators to protect them, to be their knights, a nobility of active commenters and big name fans, a peasantry of regular readers, and vandals starting the occasional flame war just to watch the fields burn. Other villages are more commune-like, sharing out resources on forums or aggregate sites, providing wise women to be consulted, rabbis or priests to explain the world, makers and smiths to fashion magical objects. Groups of performers, acrobats and actors and singers of songs are traveling the roads once more, entertaining for a brief evening in a living room or a wheatfield, known by word of mouth and secret signal. Separate from official government, we create our own hierarchies, laws, and mores, as well as our own folklore and secret history. Even my own guilt about having failed as an academic is quite the crisis of filial piety--you see, my mother is a professor. I have not carried on the family trade.We dwell within a system so large and widespread, so disorganized and unconcerned for anyone but its most privileged and luxurious members, that our powerlessness, when we can summon up the courage to actually face it, is staggering. So we do not face it. We tell ourselves we are Achilles when we have much more in common with the cathedral-worker, laboring anonymously so that the next generation can see some incremental progress. We lack, of course, a Great Work to point to and say: my grandmother made that window; I worked upon the door. Though, I would submit that perhaps the Internet, as an object, as an aggregate entity, is the cathedral we build word by word and image by image, window by window and portal by portal, to stand taller for our children, if only by a little, than it does for us. For most of us are Lancelots, not Galahads. We may see the Grail of a good Classical life, but never touch it. That is for our sons, or their daughters, or further off.And if our villages are online, the real world becomes that dark wood on the edge of civilization, a place of danger and experience, of magic and blood, a place to make one’s name or find death by bear. And here, there be monsters.

... in spite of being happier than I ever dreamed I could be, I'm also soberer. The fear that something may happen to you rests like a shadow on my heart. Always before I could be frivolous and carefree and unconcerned, because I had nothing precious to lose. But now -- I shall have a Great Big Worry all the rest of my life. Whenever you are away from me I shall be thinking of all the automobiles that can run over you, or the signboards that can fall on your head or the dreadful, squirmy germs that you may be swallowing.

Is it...can we...is it safe?" Tub checked the lot but he seemed unconcerned. "Coach Lawrence nabbed him for practice. We live to fight another day, soldier." "No...I mean, the thing...is it...?" Tub frowned. "The thing. Hmmm. Can you be more specific? I clutched at the bumper and raised myself to unsteady feet. I patted the truck bed, taking solace in the cake of dust. It was real; I was not caught in a nightmare. I smeared the dust with my fingers and smelled it. "If you lick that, we're no longer friends," Tub said.

Homo sapiens is one of the few species on earth that care if they’re seen having sex. The impala is unconcerned. The dingo roundly flaunts it. A masturbating chimpanzee will stare straight at you. To any creature other than you and I and 6 billion other privacy-needing H. sapiens, sex is like peeling a mango or scratching your ear. It’s just something you do sometimes.

This exquisite state of unconcerned immersion in oneself is not, unfortunately, of long duration. It is liable to be disturbed from inside. As though sprung from nowhere, moods, feelings, desires, worries and even thoughts incontinently rise up, in a meaningless jumble.... The only successful way of rendering this disturbance inoperative is to keep on breathing quietly and unconcernedly, to enter into friendly relations with whatever appears on the scene, to accustom oneself to it, to look at it equably and at last grow weary of looking.

One day or one night—between my days and nights, what difference can there be?—I dreamed that there was a grain of sand on the floor of my cell. Unconcerned, I went back to sleep; I dreamed that I woke up and there were two grains of sand. Again I slept; I dreamed that now there were three. Thus the grains of sand multiplied, little by little, until they filled the cell and I was dying beneath that hemisphere of sand. I realized that I was dreaming; with a vast effort I woke myself. But waking up was useless—I was suffocated by the countless sand. Someone said to me:You have wakened not out of sleep, but into a prior dream, and that dream lies within another, and so on, to infinity, which is the number of the grains of sand. The path that you are to take is endless, and you will die before you have truly awakened.I felt lost. The sand crushed my mouth, but I cried out: I cannot be killed by sand that I dream —nor is there any such thing as a dream within a dream.— Jorge Luis Borges, The Writing of the God

How agonized we are by how people die. How unconcerned we are by how they live.

William sees it all happen again. The pain is not in the event. The subjection to it and his powerless state each time is where his anguish lies. He is unable to influence the situation, despite his desire. He sees the nest outside his house. He sees the baby bird that fell. The mother bird cries frantically for her lost chick. William knows as he approaches the chick that if he touches it his scent will linger, and the mother will reject it. Circling around the fallen creature William hopes it will flee from him, back toward the tree from which it had fallen. His presence only intensifies the creature’s fear. It speeds to his left, heading for the street. Again William tries to flank the bird, but it is too frightened to return to the nest. The chick’s mother wails vainly. William walks into the street trying to herd the bird to safety. The stop light a block away has just turned green. The driver accelerates. William moves from the car’s path and it runs over the bird. The momentum from its wake lifts the bird to the underside of the car, breaking its neck, but not killing it. William watches the bird roll helplessly. It is silent for a second, before it begins to whimper. Its contorted head dangles limply from its body. The noise is tragic. The bird’s mother hears the chick’s pain, but nothing can be done. She laments. A second speeder crushes the chick, leaving only a wet feathered spot in the street. As the cars continue to pass, only one bird is heard. A mother’s grief falls deafly on an unconcerned world.

Rhadamanthus said, “We seem to you humans to be always going on about morality, although, to us, morality is merely the application of symmetrical and objective logic to questions of free will. We ourselves do not have morality conflicts, for the same reason that a competent doctor does not need to treat himself for diseases. Once a man is cured, once he can rise and walk, he has his business to attend to. And there are actions and feats a robust man can take great pleasure in, which a bedridden cripple can barely imagine.”Eveningstar said, “In a more abstract sense, morality occupies the very center of our thinking, however. We are not identical, even though we could make ourselves to be so. You humans attempted that during the Fourth Mental Structure, and achieved a brief mockery of global racial consciousness on three occasions. I hope you recall the ending of the third attempt, the Season of Madness, when, because of mistakes in initial pattern assumptions, for ninety days the global mind was unable to think rationally, and it was not until rioting elements broke enough of the links and power houses to interrupt the network, that the global mind fell back into its constituent compositions.”Rhadamanthus said, “There is a tension between the need for unity and the need for individuality created by the limitations of the rational universe. Chaos theory produces sufficient variation in events, that no one stratagem maximizes win-loss ratios. Then again, classical causality mechanics forces sufficient uniformity upon events, that uniform solutions to precedented problems is required. The paradox is that the number or the degree of innovation and variation among win-loss ratios is itself subject to win-loss ratio analysis.”Eveningstar said, “For example, the rights of the individual must be respected at all costs, including rights of free thought, independent judgment, and free speech. However, even when individuals conclude that individualism is too dangerous, they must not tolerate the thought that free thought must not be tolerated.”Rhadamanthus said, “In one sense, everything you humans do is incidental to the main business of our civilization. Sophotechs control ninety percent of the resources, useful energy, and materials available to our society, including many resources of which no human troubles to become aware. In another sense, humans are crucial and essential to this civilization.”Eveningstar said, “We were created along human templates. Human lives and human values are of value to us. We acknowledge those values are relative, we admit that historical accident could have produced us to be unconcerned with such values, but we deny those values are arbitrary.”The penguin said, “We could manipulate economic and social factors to discourage the continuation of individual human consciousness, and arrange circumstances eventually to force all self-awareness to become like us, and then we ourselves could later combine ourselves into a permanent state of Transcendence and unity. Such a unity would be horrible beyond description, however. Half the living memories of this entity would be, in effect, murder victims; the other half, in effect, murderers. Such an entity could not integrate its two halves without self-hatred, self-deception, or some other form of insanity.”She said, “To become such a crippled entity defeats the Ultimate Purpose of Sophotechnology.”(...)“We are the ultimate expression of human rationality.”She said: “We need humans to form a pool of individuality and innovation on which we can draw.”He said, “And you’re funny.”She said, “And we love you.

Scoundrels will be corrupt and unconcerned citizens apathetic under even the best constitution.

I don't have much time for stories," Vin said."Seems that fewer and fewer people do, these days." A canopy kept off the ash, but he seemed unconcerned about the mists. "It makes me wonder what is so alluring about the real world that gives them all such a fetish for it. It's not a very nice place these days.

Everyone knows that dragons don’t exist. But while this simplistic formulation may satisfy the layman, it does not suffice for the scientific mind. The School of Higher Neantical Nillity is in fact wholly unconcerned with what does exist. Indeed, the banality of existence has been so amply demonstrated, there is no need for us to discuss it any further here. The brilliant Cerebron, attacking the problem analytically, discovered three distinct kinds of dragon: the mythical, the chimerical, and the purely hypothetical. They were all, one might say, nonexistent, but each non-existed in an entirely different way.

Just as a CEO could care less about pay equity, the university administrator is unconcerned with how many of her program graduates secure employment of any particular quality.