External Quotes - page 32
Egocentrism in so far as it means confusion of the ego and the external world, and egocentrism in so far as it means lack of cooperation, constitute one and the same phenomenon. So long as the child does not dissociate his ego from the suggestions coming from the physical and from the social world, he cannot cooperate, for in order to cooperate one must be conscious of one's ego and situate it in relation to thought in general. And in order to become conscious of one's ego, it is necessary to liberate oneself from the thought and will of others. The coercion exercised by the adult or the older child is therefore inseparable from the unconscious egocentrism of the very young child.
Jean Piaget
A casual reading of the development literature suggests that there is a dividing line circa 1960. Before 1960 writers on development generally assumed as a matter of course that economies of scale were a limiting factor on the ability to profitably establish industries in less developed countries, and that in the presence of such economies of scale pecuniary external economies assume real welfare significance. They seem, however, to have been unaware of the degree to which economies of scale raise problems for explicit modeling of competition, and/or of the extent to which the drive for formalism was pushing economics toward explicit models.
After 1960, by contrast, economists working on development had been trained in the formalism of constant-returns general equilibrium, and did not so much reject the possibility that economies of scale might matter as simply fail to notice it.
Paul Krugman
A hundred years ago one has the impression that people had made a clear distinction between the outer world of work and of agriculture, commerce and social relationships - which was real - and the inner world of their own minds, day-dreams and hopes. Fiction on the one hand; reality on the other. This reality which surrounded individuals, the writer's role of inventing a fiction that encapsulated various experiences going on in the real world and dramatising them in fictional form, worked. Now the whole situation has been reversed. The exterior landscapes of the seventies are almost entirely fictional ones created by advertising, mass merchandising... politics conducted as advertising. It is very difficult for the writer.
Given that external reality is a fiction, the writer's role is almost superfluous. He does not need to invent the fiction because it is already there.
J. G. Ballard
It cannot but happen that those individuals whose functions are most out of equilibrium with the modified aggregate of external forces, will be those to die; and that those will survive whose functions happen to be most nearly in equilibrium with the modified aggregate of external forces.
But this survival of the fittest, implies multiplication of the fittest. Out of the fittest thus multiplied, there will, as before, be an overthrowing of the moving equilibrium wherever it presents the least opposing force to the new incident force.
Herbert Spencer
Castoriadis has given this tradition [the tradition of praxis philosophy] new life by introducing a unique linguistic turn. His work has a central place among the new departures in praxis philosophy that have evolved since the mid-1960s, especially in Eastern Europe (in Prague, Budapest, Zagreb, and Belgrade), and that for a decade enlivened the discussions at the Summer School of Korčula. It is the most original, ambitious, and reflective attempt to think through the liberating mediation of history, society, external and internal nature once again as praxis.
Cornelius Castoriadis
Elitism is repulsive when based upon external and artificial limitations like race, gender, or social class. Repulsive and utterly false-for that spark of genius is randomly distributed across all cruel barriers of our social prejudice. We therefore must grant access-and encouragement-to everyone; and must be increasingly vigilant, and tirelessly attentive, in providing such opportunities to all children. We will have no justice until this kind of equality can be attained. But if only a small minority respond, and these are our best and brightest of all races, classes, and genders, shall we deny them the pinnacle of their soul's striving because all their colleagues prefer passivity and flashing lights? Let them lift their eyes to hills of books, and at least a few museums that display the full magic of nature's variety. What is wrong with this truly democratic form of elistim?
Stephen Jay Gould
In a crisis, the underlying belief, disavowed and just practiced, in this thus directly asserted. it is crucial how, in this elevation of momney to the status of the only true commoodity ("the capitalist knows that all commodities, however scurvy they may look, or however badly they may smell, are in faith and in truth money, inwardly circumcised Jews"), Marx resorts to the precise Pauline definition of Christians as "inwardly circumcised Jews": Christians do not need external actual circumcision (that is, the abandonment of ordinary commodities with use-values, dealing only with money), since they know that each of these ordinary commodities is already "inwardly circumcised," that its true substance is money.
Slavoj Žižek
Let us here return to the sublime conjecture of Franklin, that "mind will one day become omnipotent over matter.” If over all other matter, why not over the matter of our own bodies? If over matter at ever so great a distance, why not over matter which, however ignorant we may be of the tie that connects it with the thinking principle, we always carry about with us, and which is in all cases the medium of communication between that principle and the external universe? In a word, why may not man be one day immortal?
The different cases in which thought modifies the external universe are obvious to all. It is modified by our voluntary thoughts or design. We desire to stretch out our hand, and it is stretched out. We perform a thousand operations of the same species every day, and their familiarity annihilates the wonder. They are not in themselves less wonderful than any of those modifications which we are least accustomed to conceive. - Mind modifies body involuntarily.
William Godwin
I will point out a curious, inveterate, and widespread illusion - the illusion that our earthly bodies are a kind of norm of humanity, so that ethereal bodies, if such there be, must correspond to them in shape and size.
When we take a physical view of a human being in his highest form of development, he is seen to consist essentially of a thinking brain, the brain itself, among its manifold functions, being a transformer whereby intelligent will power is enabled to react on matter. To communicate with the external world, the brain requires organs by which it can be transported from place to place, and other organs by means of which energy is supplied to replace that expended in the exercise of its own special functions.
William Crookes
And, on this principle, Witzel's papers themselves are "devoid of scholarly value”, since he is also "motivated” by the desire to counter the Indian homeland theory. Erdosy testifies that "the principal concern” of scholars (like Witzel) studying South Asian linguistics is to find "evidence for the external origins - and likely arrival in the 2nd millennium BC - of Indo-Aryan languages”; and Witzel himself admits that his historical analysis of the Rigveda is motivated by the desire to counter "recent attempts (Biswas 1990, Shaffer 1984) to deny that any movement of Indo-European into South Asia has occured.”.
Shrikant Talageri
Because the peculiarity of man is that his machinery for reaction on external things has involved an imaginative transcript of these things, which is preserved and suspended in his fancy; and the interest and beauty of this inward landscape, rather than any fortunes that may await his body in the outer world, constitute his proper happiness. By their mind, its scope, quality, and temper, we estimate men, for by the mind only do we exist as men, and are more than so many storage-batteries for material energy. Let us therefore be frankly human. Let us be content to live in the mind.
George Santayana
Oh friend! Brahma Jnana means realisation of Self (Atma). There is no difference between Atma and God. If you want to realise Atma in your body, then you have to surrender to God the following five things: five pranas, five senses, mind, intellect and ego. All these are inside a person. It is easy to surrender the external things. But to surrender those which are inside a person is very difficult. It is like walking on the edge of a sharp knife. Those who cannot surrender even the external things are deemed to be fully under delusion. Such persons cannot understand the five inside matters.
Sai Baba of Shirdi
Don't imagine that your perfection lies in accumulating or possessing external things. Your perfection is inside of you. If only you could realise that, you would not want to be rich. Ordinary riches can be stolen from a man. Real riches cannot. In the treasury-house of your soul, there are infinitely precious things, that may not be taken from you. And so, try to so shape your life that external things will not harm you. And try also to get rid of personal property. It involves sordid preoccupation, endless industry, continual wrong. Personal property hinders Individualism at every step.
Oscar Wilde
External silence helps to achieve inner Silence, and only in internal Silence is Baba found - in profound inner Silence. I am never silent. I speak eternally. The voice that is heard deep within the soul is My voice - the voice of inspiration, of intuition, of guidance. Through those who are receptive to this voice, I speak.
Meher Baba
There are two sorts of hypocrites: one that are deceived with their outward morality and external religion; many of which are professed Arminians, in the doctrine of justification: and the other, are those that are deceived with false discoveries and elevations; which often cry down works, and men's own righteousness, and talk much of free grace; but at the same time make a righteousness of their discoveries, and of their humiliation, and exalt themselves to heaven with them. These two kinds of hypocrites, Mr. Shepard, in his Exposition of the Parable of the Ten Virgins, distinguishes by the names of legal and evangelical hypocrites; and often speaks of the latter as the worst. And it is evident that the latter are commonly by far the most confident in their hope, and with the most difficulty brought off from it: I have scarcely known the instance of such a one, in my life, that has been undeceived.
Jonathan Edwards (theologian)
![In the second part of the Phaedrus Plato attempts to clarify the nature of "true” rhetoric. ... it does not arise from a posterior unity which presupposes the duality of ratio and passio, but illuminates and influences the passions through its original, imaginative characters. Thus philosophy is not a posterior synthesis of pathos and logos but the original unity of the two under the power of the original archai. Plato sees true rhetoric as psychology which can fulfill its truly "moving” function only if it masters original images [eide]. Thus the true philosophy is rhetoric, and the true rhetoric is philosophy, a philosophy which does not need an "external” rhetoric to convince, and a rhetoric that does not need an "external” content of verity. (Ernesto Grassi)](https://cdn.quotesdtb.com/img/quotes_images_webp/43/ernesto-grassi-arise-content-1007143.webp)
There will be shifts of sovereignty but only in specific areas which I consider debatable. The [European] Community should lead as external trade negotiator. ... But there must be basic areas of national sovereignty. Peace and war; law and order; foreign policy; fiscal policy. You can cooperate, but these are not matters for Community competence. Our resistance was entirely justified in the case of the Social Charter. ... I do not believe in the European glacier, that there is something irresistible about European integration.
Douglas Hurd
The impressionist paintings of Manet, Cezanne and Monsieur Degas, express with exemplary sincerity the new sensations, the new world our eyes experience. Now here the successors to these artists [Seurat & Pissarro ] are trying to perfect the forms created by them. They found in the notes of Delacroix, in the scientific discoveries of Chevreul and Rood, the suggestion for a type of painting in which color impressions are ordered by the combining of little multi-colored brush strokes. But while they were attentive to such improvement of the means, they forgot the true end of art, the sincere and complete expression of vivid sensations. The works of these painters - Pissarro and Seurat are the most notorious - are interesting only as the exercises of highly mannered virtuosos. Their paintings are lifeless for the painters did not strive for sincerity, being too taken up with external formulas.
Georges Seurat
