Popular Quotes - page 67
The worship of Shiva, Vishnu, and other popular deities was of the same and in many cases of a more degraded and savage character than the worship of Jupiter, Apollo or Minerva. ... A religion may linger on for a long time, it may be accepted by large masses of the people, because it is there, and there is nothing better. But when a religion has ceased to produce defenders of the faith, prophets, champions, martyrs, it has ceased to live, in the true sense of the word; and in that sense the old orthodox Brahmanism has ceased to live for more than a thousand years.
Max Müller
The subject of religious liberty, has been so canvassed for fourteen years, and has so far prevailed, that in Virginia, a politician can no more be popular, without the possession of it, than a preacher who denies the doctrine of the new birth; yet many, who make this profession, behave in their families, as if they did not believe what they profess. For a man to contend for religious liberty on the court-house green, and deny his wife, children and servants, the liberty of conscience at home, is a paradox not easily reconciled.
John Leland (Baptist)
Smith's book [Different for Girls] is, nevertheless, an acute and enjoyable analysis of misreadings and misrepresentations of women in popular culture. Put simply, her argument is that women are far less different from men than the media, religion, politicians, pundits and the fashion world would have it. And indeed there is a kind of ‘new woman' abroad: a more androgynous, much tougher creature than the postwar or even Sixties model. The new woman, according to Smith, enjoys her own power, her own money, her own sexuality. She can play with self-image without burning her fingers. She is unimpressed by the ever-after promises of marriage (or of men, as it happens) and the easy seductions of motherhood. Smith has often written on the growing numbers of women – one in five, the most reliable figure – who refuse motherhood, and is particularly scathing on the patriarchal implications of infertility treatment.
Joan Smith
Bavasi thought he would be a star. Whatever O'Malley thought of Clemente's talent, however, did not matter as much as the matter of his color. He made it clear to Bavasi that bringing Clemente to Brooklyn would be a problem – less for the fans, he explained, than for the players, who might think that too many black men were taking jobs. Bavasi suggested they put the question to one of the players – Jackie Robinson. Bavasi explained the situation to Robinson, who asked who the team would trade or sell to make room to bring Clemente up to the Dodgers. Bavasi thought George Shuba, a white player, would be the one to go. Shuba was an outfielder, a good, though not in Bavasi's estimation, great player. He was, however, a popular one. Dropping him to bring up Clemente, who might not even be ready to start, Robinson suggested, would not be wise – to bring up Clemente now, he advised Bavasi, would set back by five years the effort to truly integrate the game.
Roberto Clemente
Politics was a struggle for power, in its purest and simplest terms. If the voters were lucky, the winner would go on to improve their lot, because he would need their votes next time. Or because he enjoyed being popular. But issues were irrelevant. Always had been, probably. Once the age of mass communications arrived, presidents became entertainers, celebrities, if they were smart. FDR used his fireside chats; Kennedy had allowed spontaneous questions at press conferences, relying on wit and charm. Reagan knew from the films exactly how a president should behave, and he had exactly enough acting talent to bring it off. In that sense, he was the first modern president.
Jack McDevitt
The primordial forms of all sciences, taken back beyond the rise of writing, lie ultimately in the magic of prehistory. Just as modern man wants to indicate what consequences his actions will have, so also a man who grows up in the magical way of life seeks to find a ground for everything and to find consequences of his action. Magic as a more or less clearly formulated system of tenets shot through with emotional elements, can become independent only when magicians, acting as specialists, proclaim the consequences of certain customs, either esoterically,. e.g. at certain rituals, or exoterically as popular education. The magicians tell what cases are to count as 'equal', and when certain measures shall be used (if we think them ineffective, we call them ceremonies).
Otto Neurath