Accordingly, when in the process of time the senses act through many interactions of sense with sensible things, the reasoning is awakened mixed with these very sensible things and is borne along in the senses to the sensible things as in a ship. But the functioning reason begins to divide and separately consider what in sense were confused. ...But the reasoning does not know this to be actually universal except after it has made this abstraction from many singulars, and has reached one and the same universal by its judgement taken from many singulars.
Commentarius in Posteriorum Analyticorum Libros (c. 1217-1220)
“Dilemma of a civilized man; body mobilized but danger obscure.”
Source: The Man in the High Castle (1962)
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Philip K. Dick 278
American author 1928–1982Related quotes
Source: The Clash of Civilizations and the Remaking of World Order (1996), Ch. 12 : The West, Civilizations, and Civilization, § 2 : The Commonalities Of Civilization, p. 320
Context: At least at a basic “thin” morality level, some commonalities exist between Asia and the West. In addition, as many have pointed out, whatever the degree to which they divided humankind, the world’s major religions — Western Christianity, Orthodoxy, Hinduism, Buddhism, Islam, Confucianism, Taoism, Judaism — also share key values in common. If humans are ever to develop a universal civilization, it will emerge gradually through the exploration and expansion of these commonalities. Thus, in addition to the abstention rule and the joint mediation rule, the third rule for peace in a multicivilizational world is the commonalities rule: peoples in all civilizations should search for and attempt to expand the values, institutions, and practices they have in common with peoples of other civilizations.
This effort would contribute not only to limiting the clash of civilizations but also to strengthening Civilization in the singular (hereafter capitalized for clarity). The singular Civilization presumably refers to a complex mix of higher levels of morality, religion, learning, art, philosophy, technology, material well-being, and probably other things. These obviously do not necessarily vary together. Yet scholars easily identify highpoints and lowpoints in the level of Civilization in the histories of civilizations. … When civilizations first emerge, their people are usually vigorous, dynamic, brutal, mobile, and expansionist. They are relatively uncivilized. As the civilization evolves it becomes more settled and develops the techniques and skills that make it more Civilized. As the competition among its constituent elements tapers off and a universal state emerges, the civilization reaches its highest level of Civilization, its “golden age,” with a flowering of morality, art, literature, philosophy, technology, and martial, economic, and political competence. As it goes into decay as a civilization, its level of Civilization also declines until it disappears under the onslaught of a different surging civilization with a lower level of Civilization.
1960s, Understanding Media (1964)
Source: Psychology and the Human Dilemma (1967), p. 20
Context: I have described the human dilemma as the capacity of man to view himself as object and as subject. My point is that both are necessary — necessary for psychological science, for effective therapy, and for meaningful living. I am also proposing that in the dialectical process between these two poles lies the development, and the deepening and widening, of human consciousness. The error on both sides — for which I have used Skinner and the pre-paradox Rogers as examples — is the assumption that one can avoid the dilemma by taking one of its poles. It is not simply that man must learn to live with the paradox — the human being has always lived in this paradox or dilemma, from the time that he first became aware of the fact that he was the one who would die and coined a word for his own death. Illness, limitations of all sorts, and every aspect of our biological state we have indicated are aspects of the deterministic side of the dilemma — man is like the grass of the field, it withereth. The awareness of this, and the acting on this awareness, is the genius of man the subject. But we must also take the implications of this dilemma into our psychological theory. Between the two horns of this dilemma, man has developed symbols, art, language, and the kind of science which is always expanding in its own presuppositions. The courageous living within this dilemma, I believe, is the source of human creativity.
“Occasionally, light added to itself may give obscure surfaces on a body that has already received light.”
Lumen aliquando per sui communicationem reddit obscuriorem superficiem corporis aliunde, ac prius illustratam.
also translated as "A body actually enlightened may become obscure by adding new light to that which it has already received." in The Penny cyclopaedia (1845), http://books.google.com/books?id=O4uLUvHTKGsC&pg=PA668 p. 668.
First account of an interference effect in Physico-mathesis de lumine, coloribus, et iride, aliisque adnexis libri duo: opus posthumum, published in Bologna (1665), http://books.google.com/books?id=FzYVAAAAQAAJ&printsec=frontcover&source=gbs_summary_r&cad=0#PPP28,M1 Proposition XXII.
The Notebooks of Leonardo da Vinci (1883), IV Perspective of Disappearance
As quoted in TED Global (29 June 2012). "I can hear colour" http://blog.ted.com/2012/06/29/looking-forward-looking-back-tedglobal-2012-recap/tg12_28236_d41_7199-2/
“The danger of civilization, of course, is that you will piss away your life on nonsense.”
Source: The Beast God Forgot to Invent
Remark to the Austrian Chief of Staff Conrad von Hotzndorf (21 January 1909) during the Bosnian crisis, quoted in L. C. F. Turner, 'The Significance of the Schlieffen Plan', in Paul Kennedy (ed.), The War Plans of the Great Powers, 1880-1914 (Boston: Allen & Unwin, 1985), p. 214
letter to J.B. McChesney http://digitalcollections.pacific.edu/cdm/compoundobject/collection/muirletters/id/12909/rec/84 (19 September 1871)
1870s