Quotes about apartment

A collection of quotes on the topic of apartment, other, people, doing.

Quotes about apartment

Lil Peep photo

“I just wanna lay my head on your chest,
so I'm as close as it gets to your heart
We can fall apart, start over again”

Lil Peep (1996–2017) American rapper

Song We Think Too Much, Album: Hellboy

José Baroja photo
Tupac Shakur photo
Ashley Purdy photo
Hatake Kakashi photo
Marilyn Monroe photo
Jordan Peterson photo
F. Scott Fitzgerald photo

“There’s a loneliness that only exists in one’s mind. The loneliest moment in someone’s life is when they are watching their whole world fall apart, and all they can do is blink.”

F. Scott Fitzgerald (1896–1940) American novelist and screenwriter

Variant: The loneliest moment in someone’s life is when they are watching their whole world fall apart, and all they can do is stare blankly.

José Baroja photo
A.A. Milne photo
Woody Allen photo

“I don't want to achieve immortality through my work; I want to achieve immortality through not dying. I don't want to live on in the hearts of my countrymen; I want to live on in my apartment.”

Woody Allen (1935) American screenwriter, director, actor, comedian, author, playwright, and musician

The joke about immortality also appears in On Being Funny (1975)
In an interview in Rolling Stone magazine from April 9, 1987, Allen said "Someone once asked me if my dream was to live on in the hearts of people, and I said I would prefer to live on in my apartment."
Source: The Illustrated Woody Allen Reader (1993)

Jodi Picoult photo
Marilyn Monroe photo

“Sometimes things fall apart so that better things can fall together.”

Marilyn Monroe (1926–1962) American actress, model, and singer

Variant: Sometimes good things fall apart so that better things can fall together.

Alexis Karpouzos photo
Terry Pratchett photo
Tennessee Williams photo
Andy Warhol photo
Ayn Rand photo
Ho Chi Minh photo

“Our era being a civilized, revolutionary era, one must rely all the more on the force of the collective, of society, in all undertakings. More than ever the individual cannot stand apart but must join the collective, join society.”

Ho Chi Minh (1890–1969) Vietnamese communist leader and first president of Vietnam

"On Revolutionary Morality" (1958)
1950's, On Revolutionary Morality (1958)

Erich Fromm photo
Pablo Picasso photo
Pablo Picasso photo
Jeff Buckley photo
Francis of Assisi photo
Anaïs Nin photo

“I'm awaiting a lover. I have to be rent and pulled apart and live according to the demons and the imagination in me. I'm restless. Things are calling me away. My hair is being pulled by the stars again.”

Anaïs Nin (1903–1977) writer of novels, short stories, and erotica

Source: Fire: From A Journal of Love - The Unexpurgated Diary of Anaïs Nin

John Connolly photo
Brian Andreas photo
Filippo Tommaso Marinetti photo
Jack Welch photo
Michael Jackson photo
Lee Kuan Yew photo
George Orwell photo

“I note that once again there is serious talk of trying to attract tourists to this country after the war… [b]ut it is quite safe to prophesy that the attempt will be a failure. Apart from the many other difficulties, our licensing laws and the artificial price of drink are quite enough to keep foreigners away…. But even these prices are less dismaying to foreigners than the lunatic laws which permit you to buy a glass of beer at half past ten while forbidding you to buy it at twenty-five past, and which have done their best to turn the pubs into mere boozing shops by excluding children from them.
How downtrodden we are in comparison with most other peoples is shown by the fact that even people who are far from being ""temperance"" don't seriously imagine that our licensing laws could be altered. Whenever I suggest that pubs might be allowed to open in the afternoon, or to stay open till midnight, I always get the same answer: ""The first people to object would be the publicans. They don't want to have to stay open twelve hours a day."" People assume, you see, that opening hours, whether long or short, must be regulated by the law, even for one-man businesses. In France, and in various other countries, a café proprietor opens or shuts just as it suits him. He can keep open the whole twenty-four hours if he wants to; and, on the other hand, if he feels like shutting his cafe and going away for a week, he can do that too. In England we have had no such liberty for about a hundred years, and people are hardly able to imagine it.”

George Orwell (1903–1950) English author and journalist

As I Please column in The Tribune (18 August 1944), http://alexpeak.com/twr/dwall/
"As I Please" (1943–1947)

Richard Feynman photo
Hakuin Ekaku photo
Pope Francis photo

“This is important: to get to know people, listen, expand the circle of ideas. The world is crisscrossed by roads that come closer together and move apart, but the important thing is that they lead towards the Good”

Pope Francis (1936) 266th Pope of the Catholic Church

2010s, 2013, Interview in La Repubblica
Context: Proselytism is solemn nonsense, it makes no sense. We need to get to know each other, listen to each other and improve our knowledge of the world around us. Sometimes after a meeting I want to arrange another one because new ideas are born and I discover new needs. This is important: to get to know people, listen, expand the circle of ideas. The world is crisscrossed by roads that come closer together and move apart, but the important thing is that they lead towards the Good.

Empedocles photo

“I shall speak twice over. As upon a time One came to be alone out of many, so at another time it divided to be many out of One: fire and water and earth and the limitless vault of air, and wretched Strife apart from these, in equal measure to everything, and Love among them, equal in length and breadth.”

from fr. 17
Variant translations:
But come! but hear my words! For knowledge gained/Makes strong thy soul. For as before I spake/Naming the utter goal of these my words/I will report a twofold truth. Now grows/The One from Many into being, now/Even from one disparting come the Many--/Fire, Water, Earth, and awful heights of Air;/And shut from them apart, the deadly Strife/In equipoise, and Love within their midst/In all her being in length and breadth the same/Behold her now with mind, and sit not there/With eyes astonished, for 'tis she inborn/Abides established in the limbs of men/Through her they cherish thoughts of love, through her/Perfect the works of concord, calling her/By name Delight, or Aphrodite clear.
tr. William E. Leonard
On Nature
Context: But come, hear my words, since indeed learning improves the spirit. Now as I said before, setting out the bounds of my words, I shall speak twice over. As upon a time One came to be alone out of many, so at another time it divided to be many out of One: fire and water and earth and the limitless vault of air, and wretched Strife apart from these, in equal measure to everything, and Love among them, equal in length and breadth. Consider [Love] in mind, you, and don't sit there with eyes glazing over. It is a thing considered inborn in mortals, to their very bones; through it they form affections and accomplish peaceful acts, calling it Joy or Aphrodite by name.

Andrea Dworkin photo
Mark Twain photo
Friedrich Nietzsche photo
Scott Westerfeld photo
Nicholas Sparks photo
Oswald Chambers photo
Virginia Woolf photo
Douglas Adams photo

“If you try and take a cat apart to see how it works, the first thing you have on your hands is a nonworking cat.”

Douglas Adams. The Salmon of Doubt: Hitchhiking the Galaxy One Last Time. New York: Random House, 2002, 135–136.
Also quoted by Richard Dawkins in his Eulogy for Douglas Adams (17 September 2001) http://www.edge.org/documents/adams_index.html
Context: If you try and take a cat apart to see how it works, the first thing you have on your hands is a nonworking cat. Life is a level of complexity that almost lies outside our vision; it is so far beyond anything we have any means of understanding that we just think of it as a different class of object, a different class of matter; 'life', something that had a mysterious essence about it, was God given, and that's the only explanation we had. The bombshell comes in 1859 when Darwin publishes On the Origin of Species. It takes a long time before we really get to grips with this and begin to understand it, because not only does it seem incredible and thoroughly demeaning to us, but it's yet another shock to our system to discover that not only are we not the centre of the Universe and we're not made by anything, but we started out as some kind of slime and got to where we are via being a monkey. It just doesn't read well.

Charles Bukowski photo

“Angels,
we have grown apart.”

Charles Bukowski (1920–1994) American writer

Source: The Roominghouse Madrigals: Early Selected Poems, 1946-1966

Zelda Fitzgerald photo
Terry Pratchett photo
Virginia Woolf photo
Virginia Woolf photo
Carlos Ruiz Zafón photo
Zadie Smith photo
Molière photo
Elias Canetti photo
Deb Caletti photo

“Things that came apart could be put together again, but never exactly the same.”

Deb Caletti (1963) American writer

Source: The Six Rules of Maybe

Terry Pratchett photo
Sadhguru photo
Rainer Maria Rilke photo
Ernest Hemingway photo

“I love sleep. My life has the tendency to fall apart when I'm awake, you know?”

Ernest Hemingway (1899–1961) American author and journalist

No source in Hemingway's works has been found. May have originated in a 2000 post to the Usenet group alt.support.depression. link https://groups.google.com/forum/#!original/alt.support.depression/wYH4aCNHyp4/_d50yuXTeHsJ
Disputed

W.B. Yeats photo

“Things fall apart;
the center cannot hold…”

W.B. Yeats (1865–1939) Irish poet and playwright

Source: The Collected Poems of W.B. Yeats

Patti Smith photo
Abraham Lincoln photo
Jacques Prevért photo

“All will be lost apart from happiness.”

Jacques Prevért (1900–1977) French poet, screenwriter

Attributed

Barack Obama photo
Pope John Paul II photo

“Quite apart from the fact that it conflicts with the demands and the content of the word of God, nihilism is a denial of the humanity and of the very identity of the human being. It should never be forgotten that the neglect of being inevitably leads to losing touch with objective truth and therefore with the very ground of human dignity.”

Pope John Paul II (1920–2005) 264th Pope of the Catholic Church, saint

Encyclical Fides et Ratio, 14 September 1998
Source: www.vatican.va http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_14091998_fides-et-ratio_en.html

Vitaly Ginzburg photo

“Every physicist (naturally, this equally applies to other specialities, but I re- strict myself to physicists for definitiveness) should simultaneously know, apart from theoretical physics, a wealth of facts from different branches of physics and be familiar with the newest notable accomplishments.”

Vitaly Ginzburg (1916–2009) Russian Physicist

in his Nobel lecture http://nobelprize.org/nobel_prizes/physics/laureates/2003/ginzburg-lecture.html, December 8, 2003, at Aula Magna, Stockholm University.

Leonardo Da Vinci photo

“The senses are of the earth; Reason, stands apart in contemplation.”

Leonardo Da Vinci (1452–1519) Italian Renaissance polymath

The Notebooks of Leonardo da Vinci (1883), XIX Philosophical Maxims. Morals. Polemics and Speculations.

Spiro Agnew photo
Ursula K. Le Guin photo
Bruce Lee photo

“The perfect way is only difficult for those who pick and choose. Do not like, do not dislike; all will then be clear. Make a hairbreadth difference and heaven and earth are set apart; if you want the truth to stand clear before you, never be for or against. The struggle between "for" and "against" is the mind's worst disease.”

Bruce Lee (1940–1973) Hong Kong-American actor, martial artist, philosopher and filmmaker

In "The Tao of Jeet Kune Do" by Bruce Lee (1975, compiled and published posthumously) and also in Striking Thoughts: Bruce Lee's Wisdom for Daily Living (2000) edited by John Little, this is attributed to Lee, perhaps because it was found in his notes, but it is also quoted in precisely this form, from what appear to be translations of Taoist writings in The Religions of Man (1958) by Huston Smith. It is actually from Xinxin Ming, by the Third Chinese Chan [Zen] Patriarch Sengcan.
Misattributed

Jordan Peterson photo

“One of the things you want to do with a conception like compassion is that you want to start thinking about it like a psychologist, or like a scientist, because compassion is actually definable. The easiest way to approach it is to think about it in Big-5 terms, because it maps onto Agreeableness, which you can break down into Compassion and Politeness. The liberal types, especially the Social Justice types, are way higher in Compassion. It's actually their fundamental characteristic. You might think, 'well, compassion is a virtue.' Yes, it's a virtue, but any uni-dimensional virtue immediately becomes a vice, because real virtue is the intermingling of a number of virtues and their integration into a functional identity that can be expressed socially. Compassion can be great if you happen to be the entity towards which it is directed. But compassion tends to divide the world into crying children and predatory snakes. So if you're a crying child, hey great. But if you happen to be identified as one of the predatory snakes, you better look the hell out. Compassion is what the mother grizzly bear feels for her cubs while she eats you because you got in the way. We don't want to be thinking for a second that compassion isn't a virtue that can lead to violence, because it certainly can. The other problem with compassion - this is why we have conscientiousness - there's five canonical personality dimensions. Agreeableness is good if you are functioning in a kin system. You want to distribute resources equally for example among your children, because you want all of them to have the same chance, and even roughly the same outcome. That is, a good one. But the problem is that you can't extend that moral network to larger groups. As far as I can tell, you need conscientiousness, which is a much colder virtue. It's also a virtue that is much more concerned with larger structures over the longer period of time. And you can think about conscientiousness as a form of compassion too. It's like: 'straighten the hell out, and work hard and your life will go well. I don't care how you feel about that right now.' Someone who's cold, that is, low in agreeableness and high in conscientiousness, will tell you every time. 'Don't come whining to me. I don't care about your hurt feelings. Do your goddamn job or you're going to be out on the street.' One might think, 'Oh that person is being really hard on me.' Not necessarily. They might have your long term best interest in mind. You're fortunate if you come across someone who is disagreeable. Not tyrannically disagreeable, but moderately disagreeable and high in conscientiousness because they will whip you into shape. And that's really helpful. You'll admire people like that. You won't be able to help it. You'll feel like, 'Oh wow, this person has actually given me good information, even though you will feel like a slug after they have taken you apart.' That's the compassion issue. You can't just transform that into a political stance. I think part of what we're seeing is actually the rise of a form of female totalitarianism, because we have no idea what totalitarianism would be like if women ran it, because that's never happened before in the history of the planet. And so, we've introduced women into the political sphere radically over the past fifty years. We have no idea what the consequence of that is going to be. But we do know from our research, which is preliminary, that agreeableness really predicts political correctness, but female gender predicts over and above the personality trait, and that's something we found very rarely in our research. Usually the sex differences are wiped out by the personality differences, but not in this particular case. On top of that, women are getting married later, and they're having children much later, and they're having fewer of them, and so you also have to wonder what their feminine orientation is doing with itself in the interim, roughly speaking. A lot of it is being expressed as political opinion. Fair enough. That's fine. But it's not fine when it starts to shut down discussion.”

Jordan Peterson (1962) Canadian clinical psychologist, cultural critic, and professor of psychology

Concepts

Johann Wolfgang von Goethe photo

“Industrial society has made of high school a social system of adolescents…set apart, in an institution of their own.”

James Samuel Coleman (1926–1995) American sociologist

The Adolescent Society (1961), p. 337. New York: Free Press.

Barack Obama photo
Neil Young photo

“But only love can break your heart
Try to be sure right from the start
Yes only love can break your heart
What if your world should fall apart?”

Neil Young (1945) Canadian singer-songwriter

Only Love Can Break Your Heart
Song lyrics, After the Gold Rush (1970)

Aaliyah photo
Kazuo Ishiguro photo
Alejandro Jodorowsky photo
Ronald Fisher photo
Theodor W. Adorno photo
Barack Obama photo
Jordan Peterson photo
H.P. Lovecraft photo

“I have never believed that the securing of material resources ought to form the central interest of human life—but have instead maintained that personality is an independent flowering of the intellect and emotions wholly apart from the struggle for existence. Formerly I accepted the archaic dictum that only a few can be relieved of the engulfing waste of the material struggle in its bitterest form—a dictum which is, of course, true in an agricultural age having scanty resources. Therefore I adopted an aristocratic attitude; regretfully arguing that life, in any degree of fulness, is only for the fortunate few whose ancestors' prowess has given them economic security and leisure. But I did not take the bourgeois position of praising struggle for its own sake. While recognising certain worthy qualities brought out by it, I was too much impressed by its stultifying attributes to regard it as other than a necessary evil. In my opinion, only the leisured aristocrat really had a chance at adequate life—nor did I despise him because he was not forced to struggle. Instead, I was sorry that so few could share his good fortune. Too much human energy was wasted in the mere scramble for food and shelter. The condition was tolerable only because inevitable in yesterday's world of scanty resources. Millions of men must go to waste in order that a few might really live. Still—if those few were not upheld, no high culture would ever be built up. I never had any use for the American pioneer's worship of work and self-reliance for their own sakes. These things are necessary in their place, but not ends in themselves—and any attempt to make them ends in themselves is essentially uncivilised. Thus I have no fundamental meeting-ground with the rugged Yankee individualist. I represent rather the mood of the agrarian feudalism which preceded the pioneering and capitalistic phases. My ideal of life is nothing material or quantitative, but simply the security and leisure necessary for the maximum flowering of the human spirit.... Well—so much for the past. Now we live in an age of easy abundance which makes possible the fulfilment of all moderate human wants through a relatively slight amount of labour. What shall be the result? Shall we still make resources prohibitively hard to get when there is really a plethora of them? Shall we allow antique notions of allocation—"property," etc.—to interfere with the rational distribution of this abundant stock of resources among all those who require them? Shall we value hardship and anxiety and uncertainty so fatuously as to impose these evils artificially on people who do not need to bear them, through the perpetuation of a set of now irrelevant and inapplicable rules of allocation? What reasonable objection is there to an intelligent centralised control of resources whose primary object shall be the elimination of want in every quarter—a thing possible without removing comfortable living from any one now enjoying it? To call the allocation of resources something "uncontrollable" by man—and in an age when virtually all natural forces are harnessed and utilised—is simply infantile. It is simply that those who now have the lion's share don't want any fresh or rational allocation. It is needless to say that no sober thinker envisages a workless equalitarian paradise. Much work remains, and human capacities differ. High-grade service must still receive greater rewards than low-grade service. But amidst the present abundance of goods and minimisation of possible work, there must be a fair and all-inclusive allocation of the chances to perform work and secure rewards. When society can't give a man work, it must keep him comfortable without it; but it must give him work if it can, and must compel him to perform it when it is needed. This does not involve interference with personal life and habits (contrary to what some reactionaries say), nor is the absence of insecurity anything to deplore.... But of course the real need of change comes not from the mere fact of abundant resources, but from the growth of conditions making it impossible for millions to have any chance of getting any resources under the present outworn set of artificial rules. This development is no myth. Machines had displaced 900,000 men in the U. S. before the crash of '29, and no conceivable regime of "prosperity" (where by a few people will have abundant and flexible resources and successfully exchange them among one another) will ever make it possible to avoid the permanent presence of millions of unemployed, so long as old-fashioned laissez-faire capitalism is adhered to.... And so I have readjusted my ideas. … I have gone almost reluctantly—step by step, as pressed by facts too insistent to deny—and am still quite as remote from Belknap's naive Marxism as I am from the equally naive Republican orthodoxy I have left behind. I am as set as ever against any cultural upheaval—and believe that nothing of the kind is necessary in order to achieve a new and feasible economic equilibrium. The best of culture has always been non-economic.”

H.P. Lovecraft (1890–1937) American author

Hitherto it has grown out of the secure, non-struggling life of the aristocrat. In future it may be expected to grow out of the secure and not-so-struggling life of whatever citizens are personally able to develop it. There need be no attempt to drag culture down to the level of crude minds. That, indeed, would be something to fight tooth and nail! With economic opportunities artificially regulated, we may well let other interests follow a natural course. Inherent differences in people and in tastes will create different social-cultural classes as in the past—although the relation of these classes to the holding of material resources will be less fixed than in the capitalistic age now closing. All this, of course, is directly contrary to Belknap's rampant Stalinism—but I'm telling you I'm no bolshevik! I am for the preservation of all values worth preserving—and for the maintenance of complete cultural continuity with the Western-European mainstream. Don't fancy that the dethronement of certain purely economic concepts means an abrupt break in that stream. Rather does it mean a return to art impulses typically aristocratic (that is, disinterested, leisurely, non-ulterior) rather than bourgeois.
Letter to Clark Ashton Smith (28 October 1934), in Selected Letters V, 1934-1937 edited by August Derleth and Donald Wandrei, pp. 60-64
Non-Fiction, Letters

Meher Baba photo
H.P. Lovecraft photo
Gottfried Leibniz photo

“Every substance is as a world apart, independent of everything else except God.”

Chaque substance est comme un monde à part, indépendant de toute autre chose, hors de Dieu...
Discours de métaphysique (1686)

Bruce Lee photo

“The Now is indivisible. — Completeness, the now, is an absence of the conscious mind to strive to divide that which is indivisible. For once the completeness of things is taken apart it is no longer complete.”

Bruce Lee (1940–1973) Hong Kong-American actor, martial artist, philosopher and filmmaker

Source: Striking Thoughts (2000), p. 15

Karl Marx photo
Barack Obama photo
John Updike photo

“The inner spaces that a good story lets us enter are the old apartments of religion.”

John Updike (1932–2009) American novelist, poet, short story writer, art critic, and literary critic

Introduction to The Best American Short Stories of 1984 (1984)

H.P. Lovecraft photo

“Inconceivable events and conditions form a class apart from all other story elements, and cannot be made convincing by any mere process of casual narration. They have the handicap of incredibility to overcome; and this can be accomplished only through a careful realism in every other phase of the story, plus a gradual atmospheric or emotional build-up of the utmost subtlety. The emphasis, too, must be kept right—hovering always over the wonder of the central abnormality itself. It must be remembered that any violation of what we know as natural law is in itself a far more tremendous thing than any other event or feeling which could possibly affect a human being. Therefore in a story dealing with such a thing we cannot expect to create any sense of life or illusion of reality if we treat the wonder casually and have the characters moving about under ordinary motivations. The characters, though they must be natural, should be subordinated to the central marvel around which they are grouped. The true "hero" of a marvel tale is not any human being, but simply a set of phenomena. Over and above everything else should tower the stark, outrageous monstrousness of the one chosen departure from Nature. The characters should react to it as real people would react to such a thing if it were suddenly to confront them in daily life; displaying the almost soul-shattering amazement which anyone would naturally display instead of the mild, tame, quickly-passed-over emotions prescribed by cheap popular convention. Even when the wonder is one to which the characters are assumed to be used, the sense of awe, marvel, and strangeness which the reader would feel in the presence of such a thing must somehow be suggested by the author.... Atmosphere, not action, is the thing to cultivate in the wonder story. We cannot put stress on the bare events, since the unnatural extravagance of these events makes them sound hollow and absurd when thrown into too high relief. Such events, even when theoretically possible or conceivable in the future, have no counterpart or basis in existing life and human experience, hence can never form the groundwork of an adult tale. All that a marvel story can ever be, in a serious way, is a vivid picture of a certain type of human mood. The moment it tries to be anything else it becomes cheap, puerile, and unconvincing. Therefore a fantastic author should see that his prime emphasis goes into subtle suggestion—the imperceptible hints and touches of selective and associative detail which express shadings of moods and build up a vague illusion of the strange reality of the unreal—instead of into bald catalogues of incredible happenings which can have no substance or meaning apart from a sustaining cloud of colour and mood-symbolism. A serious adult story must be true to something in life. Since marvel tales cannot be true to the events of life, they must shift their emphasis toward something to which they can be true; namely, certain wistful or restless moods of the human spirit, wherein it seeks to weave gossamer ladders of escape from the galling tyranny of time, space, and natural laws.”

H.P. Lovecraft (1890–1937) American author

"Some Notes on Interplanetary Fiction", Californian 3, No. 3 (Winter 1935): 39-42. Published in Collected Essays, Volume 2: Literary Criticism edited by S. T. Joshi, p. 178
Non-Fiction

Friedrich Nietzsche photo

“But for Socrates, tragedy did not even seem to "tell what's true", quite apart from the fact that it addresses "those without much wit", not the philosopher: another reason for giving it a wide berth. Like Plato, he numbered it among the flattering arts which represent only the agreeable, not the useful, and therefore required that his disciples abstain most rigidly from such unphilosophical stimuli — with such success that the young tragedian, Plato, burnt his writings in order to become a pupil of Socrates.”

Nun aber schien Sokrates die tragische Kunst nicht einmal "die Wahrheit zu sagen": abgesehen davon, dass sie sich an den wendet, der "nicht viel Verstand besitzt", also nicht an den Philosophen: ein zweifacher Grund, von ihr fern zu bleiben. Wie Plato, rechnete er sie zu den schmeichlerischen Künsten, die nur das Angenehme, nicht das Nützliche darstellen und verlangte deshalb bei seinen Jüngern Enthaltsamkeit und strenge Absonderung von solchen unphilosophischen Reizungen; mit solchem Erfolge, dass der jugendliche Tragödiendichter Plato zu allererst seine Dichtungen verbrannte, um Schüler des Sokrates werden zu können.
Source: The Birth of Tragedy (1872), p. 68

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