Mark Kingwell (1963) Canadian philosopher
Source: The World We Want (2000), Chapter 2, Rights And Duties, p. 68
Source: The Sacred Depths of Nature (1998), p. 173
Context: I love traditional religions. Whenever I wander into distinctive churches or mosques or temples, or visit museums of religious art, or hear performances of sacred music, I am enthralled by the beauty and solemnity and power they offer. Once we have our feelings about Nature in place, then I believe that we can also find important ways to call ourselves Jews, or Muslims, or Taoists, or Hopi, or Hindus, or Christians, or Buddhists. Or some of each. The words in the traditional texts may sound different to us than they did to their authors, but they continue to resonate with our religious selves. We know what they are intended to mean.
Mark Kingwell (1963) Canadian philosopher
Source: The World We Want (2000), Chapter 2, Rights And Duties, p. 68
Anantanand Rambachan (1951) Hindu studies scholar
Diwali does not end when the lights go out (2013)
Context: Hindus have a deep religious responsibility to be politically engaged. At the heart of this engagement must be a concern for the well-being of all. We ought to ensure that Hindus are known, in whatever part of the world we reside, Asia, Europe, Africa, North America and the Caribbean, for our commitment to overcoming suffering rooted in poverty, illiteracy, disease and violence. This commitment must become synonymous with what it means to be Hindu in our self-understanding and in the eyes of others. Politics, according to Mahatma Gandhi, is concerned with the well-being of human communities and anything concerned with human well-being must concern the person of religious commitment. Gandhi was deeply inspired by the life of Rama and especially by the nature of the community established after Rama's return from exile. He understood his life's purpose as working with others to make this community a reality.
Unfortunately, our religious traditions are known more for what we stand against than what we stand for. Religious identity has become negative rather than positive. We need to ensure that the positive dimension of our commitment is more prominent than the negative.
Let us celebrate Diwali, the festival of lights, with joy. Let each celebration, however be a reminder and renewal of our profound obligations to help bring the lights of prosperity, knowledge, health and peace to our communities, nations and our world.
Reginald Ray (1942) Buddhist teacher
[Buddhist Saints in India: A Study in Buddhist Values and Orientations, Oxford University Press, 1999, 9780195350616, Preface, http://www.ahandfulofleaves.org/documents/Buddhist%20Saints%20in%20India_A%20Study%20in%20Buddhist%20Values%20and%20Orientations_Reginald.pdf]
Dana Gioia (1950) American writer
"Paradigms Lost," interview with Gloria Brame, ELF: Eclectic Literary Forum (Spring 1995)
Interviews
William Cobbett (1763–1835) English pamphleteer, farmer and journalist
Page 14.
A Grammar of the English Language (1818)
“Words of the jargon sound as if they said something higher than what they mean.”
Theodor W. Adorno (1903–1969) German sociologist, philosopher and musicologist known for his critical theory of society
Source: Jargon der Eigentlichkeit [Jargon of Authenticity] (1964), p. 9
Wendell Berry (1934) author
Standing by Words: Essays (2011), Poetry and Marriage: The Use of Old Forms (1982)
Eugene N. Borza (1935) American historian
About the film Alexander (film) http://www.maknews.com/html/borza_on_alexander.html (December 3, 2004)
Sam Harris (1967) American author, philosopher and neuroscientist
Source: 2010s, Free Will (2012), p. 13