Contradictory Quotes - page 5
We cannot here analyze the entire contradictory and tragic history of the events of the last twenty years, in the course of which the Arabs and Israel, along with historically justified actions, carried out reprehensible deeds, often brought about by the actions of external forces.
Thus, in 1948, Israel waged a defensive war. But in 1956, the actions of Israel appeared reprehensible. The preventive six-day war in the face of threats of destruction by merciless, numerically vastly superior forces of the Arab coalition could have been justifiable. But the cruelty to refugees and prisoners of war and the striving to settle territorial questions by military means must be condemned.
Andrei Sakharov
The more readings a novel has, even contradictory, the better. In journalism, you talk about what you know; you have provided yourself with records, you have gathered information, you have performed interviews. In a novel, you talk about what you don't know, because the novel comes from the unconscious. They are very different relationships with words and with the world. In journalism, you talk about trees; in the novel, you try to talk about the forest.
Rosa Montero
Art has a way of confronting us, of reminding us, of engaging us, in what it means to be human, and what it means to be human is to be flawed, is to be contradictory, is to be often weak, and yet despite all of these what we would consider drawbacks, that we're also quite beautiful. Spin is the opposite.
Junot Diaz
You can't find intimacy - you can't find home - when you're always hiding behind masks. Intimacy requires a certain level of vulnerability. It requires a certain level of you exposing your fragmented, contradictory self to someone else. You running the risk of having your core self rejected and hurt and misunderstood.
Junot Diaz
The way that we behave contains way more information than we know. And part of the dream that surrounds our articulated knowledge has been extracted as a consequence of us watching each other behave, and telling stories about it over thousands and thousands and thousands of years, extracting out patterns of behavior that characterize humanity, and trying to represent them party through imitations but also through drama, mythology, and literature, and art, and all of that – to represent what we're like so we can understand what we're like. That process of understanding is what we see unfolding at least in part in the Biblical stories. It's halting and partial and awkward and contradictory and all of that, which is one of the things that makes it so complex, but I see in it the struggle of humanity to rise above its animal forebears and to become conscious of what it means to be human, and that's a very difficult thing.
Jordan Peterson
We each create a story - a narritive, a picture, an allegory, a model - for what's going on in the universe. And then we fight - sometimes to the death - to make others believe in that model, or to be able to keep believing in it ourselves. In other words, we try to erase contradictory evidence to that model.
Douglas Rushkoff
The contradictory conceptual couple, identity and difference, is not the adequate framework for understanding the organization of the multitude. Instead we are a multiplicity of singular forms of life and at the same time share a common global existence. The anthropology of the multitude is an anthropology of singularity and commonality.
Antonio Negri
The view of human society and personality that informs this argument refuses the consistently disappointing and misleading attempt to distinguish a permanent core and a variable periphery of human nature. It takes into account the loose, contradictory, and complex set of motivations and aspirations that people demonstrate in the societies it wants to reform. It recognizes that even the most intimate and seemingly unyielding of these propensities are influenced and cumulatively remade by the institutional and imaginative context in which they exist. But it rejects as unrealistic any institutional scheme whose success requires a sudden and drastic shift in what people are like here and now.
Roberto Mangabeira Unger
Last year a Dutch animal breeding centre sent me two chimpanzees as a gift. I killed one and cut its heart out. The other wept bitterly and was inconsolable. The sad chimp has long since happily mated again and lives with lots of other animals on a pleasant game farm near Villiersdorp. I vowed never again to experiment with such sensitive creatures, but the memory of that weeping chimp has remained with me. It was taken for granted, of course, that he was weeping for his mate but I've since had some thoughts on the subject which made me wonder whether perhaps he was weeping for the human race. The idea is not as silly as it sounds. In our doings there is much to weep over and even a chimpanzee would never behave in some of the contradictory ways we think of as normal.
Christiaan Barnard
The "universe" is an hypothesis, like the atom, and must be allowed the freedom to have properties and to do things which would be contradictory and impossible for a finite material structure. What we observe are the stars and nebulae constituting "our neighbourhood." All that goes beyond that, in time or in space, or both, is pure extrapolation. The conclusions derived about the expanding universe depend on the assumed homogeneity and isotropy, i. e. on the hypothesis that the observed finite material density and expansion of our neighbourhood are not local phenomena, but properties of the "universe." It is not inconceivable that this hypothesis may at some future stage of the development of science have to be given up, or modified, or at least differently interpreted.
Willem de Sitter
The viewpoint of the formalist must lead to the conviction that if other symbolic formulas should be substituted for the ones that now represent the fundamental mathematical relations and the mathematical-logical laws, the absence of the sensation of delight, called "consciousness of legitimacy," which might be the result of such substitution would not in the least invalidate its mathematical exactness. To the philosopher or to the anthropologist, but not to the mathematician, belongs the task of investigating why certain systems of symbolic logic rather than others may be effectively projected upon nature. Not to the mathematician, but to the psychologist, belongs the task of explaining why we believe in certain systems of symbolic logic and not in others, in particular why we are averse to the so-called contradictory systems in which the negative as well as the positive of certain propositions are valid.
L. E. J. Brouwer
