Quotes about grasp
A collection of quotes on the topic of grasp, use, world, life.
Quotes about grasp
“Difficulty attracts the characterful man, for it is by grasping it that he fulfils himself.”
La difficulté attire l'homme de caractère, car c'est en l'étreignant qu'il se réalise lui-même.
in Mémoires de guerre.
Writings
“Love is the only way to grasp another human being in the innermost core of his personality”
Source: Knowledge and Human Interests, 1971, p. 310 as cited in: Dominick LaCapra (1983) Rethinking Intellectual History: Texts, Contexts, Language. p. 170
“Reading is not walking on the words; it's grasping the soul of them.”
General Theory of Law and State (1949), I. The Concept of Law, A. Law and Justice, a. Human Behavior as the Objects of Rules
Reported in Christian Crusade Weekly (March 3, 1974) as having been said be Zhou to Egyptian leader Gamal Abdel Nasser in 1965; reported as a likely misattribution in Paul F. Boller, Jr., and John George, They Never Said It: A Book of Fake Quotes, Misquotes, & Misleading Attributions (1989), p. 133.
Disputed
Canto I, lines 88–90 (tr. Ciardi).
The Divine Comedy (c. 1308–1321), Paradiso
The Black Cat (1843)
Source: Man Against Mass Society (1952), p. 123
Source: Eichmann in Jerusalem (1963), Ch. XIV.
From a review of Adolf Hitler's Mein Kampf, New English Weekly (21 March 1940)
Second Treatise of Civil Government, Ch. XIX, sec. 222
Two Treatises of Government (1689)
Tract 83 http://anglicanhistory.org/tracts/tract83.html (29 June 1838).
The Lion and the Unicorn (1941), Part I: England Your England
"The Lion and the Unicorn" (1941)
Context: One cannot see the modern world as it is unless one recognizes the overwhelming strength of patriotism, national loyalty. In certain circumstances it can break down, at certain levels of civilization it does not exist, but as a positive force there is nothing to set beside it. Christianity and international Socialism are as weak as straw in comparison with it. Hitler and Mussolini rose to power in their own countries very largely because they could grasp this fact and their opponents could not.
God and the State (1871; publ. 1882)
Context: I bow before the authority of special men because it is imposed upon me by my own reason. I am conscious of my inability to grasp, in all its details and positive developments, any very large portion of human knowledge. The greatest intelligence would not be equal to a comprehension of the whole. Thence results, for science as well as for industry, the necessity of the division and association of labor. I receive and I give — such is human life. Each directs and is directed in his turn. Therefore there is no fixed and constant authority, but a continual exchange of mutual, temporary, and, above all, voluntary authority and subordination.
“Radical simply means «grasping things at the root». ”
Source: The Bicentennial Man and Other Stories
Source: Palestine Peace Not Apartheid
Variant: It is with the soul that we grasp the essence of another human being, not with the mind, nor even with the heart.
“To be radical is to grasp things by the root.”
Source: Contribution to the Critique of Hegel's Philosophy of Right (1843)
Context: It is clear that the arm of criticism cannot replace the criticism of arms. Material force can only be overthrown by material force, but theory itself becomes a material force when it has seized the masses. Theory is capable of seizing the masses when it demonstrates ad hominem, and it demonstrates ad hominem as soon as it becomes radical. To be radical is to grasp things by the root. But for man the root is man himself. What proves beyond doubt the radicalism of German theory, and thus its practical energy, is that it begins from the resolute positive abolition of religion. The criticism of religion ends with the doctrine that man is the supreme being for man. It ends, therefore, with the categorical imperative to overthrow all those conditions in which man is an abased, enslaved, abandoned, contemptible being—conditions which can hardly be better described than in the exclamation of a Frenchman on the occasion of a proposed tax upon dogs: 'Wretched dogs! They want to treat you like men!
Source: The Demon-Haunted World : Science as a Candle in the Dark (1995), Ch. 1 : The Most Precious Thing, p. 12
Source: The Demon-Haunted World: Science as a Candle in the Dark
“So we are grasped by what we cannot grasp.”
Source: Rilke's Book of Hours: Love Poems to God
“Ah, but a man's reach should exceed his grasp,
Or what's a heaven for?”
"Andrea del Sarto", line 98.
Men and Women (1855)
Source: Men and Women and Other Poems
“Words reduce reality to something the human mind can grasp, which isn’t very much.”
Source: A New Earth: Awakening to Your Life's Purpose
“Relearn astonishment, stop grasping for knowledge, lose the habit of the past.”
J. Agee, trans. (1989), p. 146
Das Geheimherz der Uhr [The Secret Heart of the Clock] (1987)
2014, Remarks to the People of Estonia (September 2014)
1910s, The Progressives, Past and Present (1910)
“How divine scripture should be interpreted,” On First Principles, book 4, chapter 2, Readings in World Christian History (2013), p. 75
On First Principles
Discussion with Jacob Burckhardt, League of Nation commissioner. Quoted in Norman Rich, Hitler's War Aims: Ideology, the Nazi State, and the Course of Expansion pg. 126 https://books.google.com/books?id=1nPPbpXUZA0C&pg=PA126&dq=hitler+is+against+russia+the+west&hl=en&sa=X&ved=0ahUKEwjR3PP6n5bXAhVC6CYKHTKJB3EQ6AEISjAG#v=onepage&q=hitler%20is%20against%20russia%20the%20west&f=false
1930s
(A. Ludovici trans.), “David Strauss,” § 1.2
Untimely Meditations (1876)
Source: Psychology of management, 1914, p. 1-2
<p>Schon ist mein Blick am Hügel, dem besonnten,
dem Wege, den ich kaum begann, voran.
So fasst uns das, was wir nicht fassen konnten,
voller Erscheinung, aus der Ferne an—</p><p>und wandelt uns, auch wenn wirs nicht erreichen,
in jenes, das wir, kaum es ahnend, sind;
ein Zeichen weht, erwidernd unserm Zeichen...
Wir aber spüren nur den Gegenwind.</p>
Spaziergang (A Walk) (March 1924)
Alternate translation:
My eyes already touch the sunny hill,
going far ahead of the road I have begun.
So we are grasped by what we cannot grasp;
it has its inner light, even from a distance—<p>and changes us, even if we do not reach it,
into something else, which, hardly sensing it, we already are;
a gesture waves us on, answering our own wave . . .
but what we feel is the wind in our faces.
Selected Poems of Rainer Maria Rilke as translated by Robert Bly (1981)
The Complete Neurotic's Notebook (1981), Unclassified
Source: The Spiritual Life (1947), p. 256
Letter to Woodburn Harris (25 February-1 March 1929), quoted in "H.P. Lovecraft, a Life" by S.T. Joshi, p. 487
Non-Fiction, Letters
Confusion of Feelings or Confusion: The Private Papers of Privy Councillor R. Von D (1927)
190
The Sublime Object of Ideology (1989)
Source: Cybernetics: Or Control and Communication in the Animal and the Machine (1948), p. 2-4; As cited in: George Klir (2001) Facets of Systems Science, p. 47-48
As quoted in Rolling Stone's The Immortals (2004) "Bob"
Part 2.2 Introduction
1790s, Rights of Man, Part 2 (1792)
1850s, Speech at Lewistown, Illinois (1858)
Command at Sea: the Prestige, Privilege and Burden of Command
Loving: Act 3, Scene 1.
Days Without End (1933)
Section 277
2010s, 2013, Evangelii Gaudium · The Joy of the Gospel
Es geht die alte Sage, dass König Midas lange Zeit nach dem weisen Silen, dem Begleiter des Dionysus, im Walde gejagt habe, ohne ihn zu fangen. Als er ihm endlich in die Hände gefallen ist, fragt der König, was für den Menschen das Allerbeste und Allervorzüglichste sei. Starr und unbeweglich schweigt der Dämon; bis er, durch den König gezwungen, endlich unter gellem Lachen in diese Worte ausbricht: `Elendes Eintagsgeschlecht, des Zufalls Kinder und der Mühsal, was zwingst du mich dir zu sagen, was nicht zu hören für dich das Erspriesslichste ist? Das Allerbeste ist für dich gänzlich unerreichbar: nicht geboren zu sein, nicht zu sein, nichts zu sein. Das Zweitbeste aber ist für dich - bald zu sterben.
Source: The Birth of Tragedy (1872), p. 22
quote, p. 384
posthumous publications, El Lissitzky, El Lissitzky : Life, Letters, Texts (1967; 1980)
On Truth and Lie in an Extra-Moral Sense (1873)
“A judgment, for me is not the mere grasping of a thought, but the admission of its truth.”
Gottlob Frege (1892). On Sense and Reference, note 7.
Über Sinn und Bedeutung, 1892
“Grasp the subject, the words will follow.”
Rem tene, verba sequentur.
Cato's advice to orators (as quoted in Julius Victor, Art of Rhetoric. p. 197, Orell.; see also Wilhelm Sigismund Teuffel, Teuffel's History of Roman literature, Vol. 1 (1873), p. 158)
Cf. Dionysius Halicarnassensis, De Isocrate, ch. 12: "βούλεται δὲ ἡ φύσις τοῖς νοήμασιν ἕπεσθαι τὴν λέξιν, οὐ τῇ λέξει τὰ νοήματα." [Νature has it that style is in the service of thought, not the other way around.]
Variant translations:
Stick to your subject, and words will follow.
Get hold of the matter, the words will come of themselves.
Lay hold of the subject, and the words will follow.
Keep to the subject and the words will come.
Grasp the point, the words will follow.
Seize the subject; the words will follow.
Stick to the point; the words will follow.
Master the facts; the words will follow.
Lay hold of the substance, the words will follow.
Hold fast to the matter, the words will come.
Hang onto your meaning, and the words will come.
Have a grip of your theme and the words will come.
Hold the idea and the words will follow.
Stick to the meaning, and the words will take care of themselves.
Aber wie verändert sich plötzlich jene eben so düster geschilderte Wildniss unserer ermüdeten Cultur, wenn sie der dionysische Zauber berührt! Ein Sturmwind packt alles Abgelebte, Morsche, Zerbrochne, Verkümmerte, hüllt es wirbelnd in eine rothe Staubwolke und trägt es wie ein Geier in die Lüfte. Verwirrt suchen unsere Blicke nach dem Entschwundenen: denn was sie sehen, ist wie aus einer Versenkung an's goldne Licht gestiegen, so voll und grün, so üppig lebendig, so sehnsuchtsvoll unermesslich. Die Tragödie sitzt inmitten dieses Ueberflusses an Leben, Leid und Lust, in erhabener Entzückung, sie horcht einem fernen schwermüthigen Gesange - er erzählt von den Müttern des Seins, deren Namen lauten: Wahn, Wille, Wehe.
Ja, meine Freunde, glaubt mit mir an das dionysische Leben und an die Wiedergeburt der Tragödie. Die Zeit des sokratischen Menschen ist vorüber: kränzt euch mit Epheu, nehmt den Thyrsusstab zur Hand und wundert euch nicht, wenn Tiger und Panther sich schmeichelnd zu euren Knien niederlegen. Jetzt wagt es nur, tragische Menschen zu sein: denn ihr sollt erlöst werden. Ihr sollt den dionysischen Festzug von Indien nach Griechenland geleiten! Rüstet euch zu hartem Streite, aber glaubt an die Wunder eures Gottes!
Source: The Birth of Tragedy (1872), p. 98
Second Treatise of Civil Government, Ch. XII, sec. 143
Two Treatises of Government (1689)
In his letter from Normandy to art-critic and friend Gustave Geffroy, 24 April 1889; as quoted in Letters of the great artists – from Blake to Pollock, Richard Friedenthal, Thames and Hudson, London, 1963, p. 129
1870 - 1890
Source: 1970s, Margaret Mead: Some Personal Views (1979), p. 252-253
Source: The Philosophy of Misery (1846), Chapter I
12 October 1492; This entire passage is directly quoted from Columbus in the summary by Bartolomé de Las Casas
Journal of the First Voyage
Richard Friedenthal, (1963, p. 260).
1930s, "Conversations avec Picasso," 1934–35
Source: Peace of Soul (1949), Ch. 4, p. 53
Source: Man Against Mass Society (1952), pp. 140-141
Source: Synchronicity: An Acausal Connecting Principle (1960), p. 35
Source: The Quest of the Historical Jesus (1906), p. 3
“Victory is within our ready grasp…We are in reach of a famous victory”
"Abbott's 'famous victory' remark … was it gospel or not?" http://www.theage.com.au/national/abbotts-famous-victory-remark--was-it-gospel-or-not-20100623-ywq0.html in The Age, June 23, 2010.
2010
“Death only grasps; to live is to pursue, —
Dream on! there 's nothing but illusion true!”
"The Old Player" (1861), in Songs in Many Keys (1862).
Context: Dream on! Though Heaven may woo our open eyes,
Through their closed lids we look on fairer skies;
Truth is for other worlds, and hope for this;
The cheating future lends the present's bliss;
Life is a running shade, with fettered hands,
That chases phantoms over shifting sands;
Death a still spectre on a marble seat,
With ever clutching palms and shackled feet;
The airy shapes that mock life's slender chain,
The flying joys he strives to clasp in vain,
Death only grasps; to live is to pursue, —
Dream on! there 's nothing but illusion true!
Book IV, 4.17-[4]
History of the Peloponnesian War, Book IV
1950s, The Russell-Einstein Manifesto (1955)
Context: Here, then, is the problem which we present to you, stark and dreadful and inescapable: Shall we put an end to the human race; or shall mankind renounce war? People will not face this alternative because it is so difficult to abolish war.
The abolition of war will demand distasteful limitations of national sovereignty. But what perhaps impedes understanding of the situation more than anything else is that the term "mankind" feels vague and abstract. People scarcely realize in imagination that the danger is to themselves and their children and their grandchildren, and not only to a dimly apprehended humanity. They can scarcely bring themselves to grasp that they, individually, and those whom they love are in imminent danger of perishing agonizingly. And so they hope that perhaps war may be allowed to continue provided modern weapons are prohibited.
This hope is illusory. Whatever agreements not to use H-bombs had been reached in time of peace, they would no longer be considered binding in time of war, and both sides would set to work to manufacture H-bombs as soon as war broke out, for, if one side manufactured the bombs and the other did not, the side that manufactured them would inevitably be victorious.
2009, A World without Nuclear Weapons (April 2009)
Context: Now, I know that there are some who will question whether we can act on such a broad agenda. There are those who doubt whether true international cooperation is possible, given inevitable differences among nations. And there are those who hear talk of a world without nuclear weapons and doubt whether it's worth setting a goal that seems impossible to achieve.
But make no mistake: We know where that road leads. When nations and peoples allow themselves to be defined by their differences, the gulf between them widens. When we fail to pursue peace, then it stays forever beyond our grasp. We know the path when we choose fear over hope. To denounce or shrug off a call for cooperation is an easy but also a cowardly thing to do. That's how wars begin. That's where human progress ends.
"I create gods all the time - now I think one might exist" (2008)
Context: So what shall I make of the voice that spoke to me recently as I was scuttling around getting ready for yet another spell on a chat-show sofa?
More accurately, it was a memory of a voice in my head, and it told me that everything was OK and things were happening as they should. For a moment, the world had felt at peace. Where did it come from?
Me, actually — the part of all of us that, in my case, caused me to stand in awe the first time I heard Thomas Tallis's Spem in alium, and the elation I felt on a walk one day last February, when the light of the setting sun turned a ploughed field into shocking pink; I believe it's what Abraham felt on the mountain and Einstein did when it turned out that E=mc2.
It's that moment, that brief epiphany when the universe opens up and shows us something, and in that instant we get just a sense of an order greater than Heaven and, as yet at least, beyond the grasp of Stephen Hawking. It doesn't require worship, but, I think, rewards intelligence, observation and enquiring minds.
I don't think I've found God, but I may have seen where gods come from.
"The Devout Donor" by Jessi Hempel in Business Week (28 November 2005) http://www.templetonpress.org/sirjohn/articles_details.asp
Context: We are trying to persuade people that no human has yet grasped 1% of what can be known about spiritual realities. So we are encouraging people to start using the same methods of science that have been so productive in other areas, in order to discover spiritual realities.
Letter to John Adams (27 November 1775)
Context: I am more and more convinced that man is a dangerous creature; and that power, whether vested in many or a few, is ever grasping, and, like the grave, cries, “Give, give!” The great fish swallow up the small; and he who is most strenuous for the rights of the people, when vested with power, is as eager after the prerogatives of government. You tell me of degrees of perfection to which human nature is capable of arriving, and I believe it, but at the same time lament that our admiration should arise from the scarcity of the instances.
Wholeness and the Implicate Order (1980)
Context: My suggestion is that at each state the proper order of operation of the mind requires an overall grasp of what is generally known, not only in formal logical, mathematical terms, but also intuitively, in images, feelings, poetic usage of language, etc. (Perhaps we could say that this is what is involved in harmony between the 'left brain' and the 'right brain'). This kind of overall way of thinking is not only a fertile source of new theoretical ideas: it is needed for the human mind to function in a generally harmonious way, which could in turn help to make possible an orderly and stable society. <!-- p. xi
Remarks after the Solvay Conference (1927)
Context: I feel very much like Dirac: the idea of a personal God is foreign to me. But we ought to remember that religion uses language in quite a different way from science. The language of religion is more closely related to the language of poetry than to the language of science. True, we are inclined to think that science deals with information about objective facts, and poetry with subjective feelings. Hence we conclude that if religion does indeed deal with objective truths, it ought to adopt the same criteria of truth as science. But I myself find the division of the world into an objective and a subjective side much too arbitrary. The fact that religions through the ages have spoken in images, parables, and paradoxes means simply that there are no other ways of grasping the reality to which they refer. But that does not mean that it is not a genuine reality. And splitting this reality into an objective and a subjective side won't get us very far.
Address of His Holiness Pope Francis to Participants in the Conference Organized by the Pontifical Council for Promoting New Evangelization, Clementine Hall, Saturday, 21 October 2017. https://w2.vatican.va/content/francesco/en/speeches/2017/october/documents/papa-francesco_20171021_convegno-pcpne.html
2010s, 2017
Context: We recognize the great development there has been over the course of recent decades with regard to disability. Greater awareness of the dignity of each person, especially of the weakest, has led to the espousal of courageous positions for the inclusion of those who live with various forms of handicap, so that no one should feel like a stranger in his own home. Yet, at the cultural level, through a prevailing false understanding of life, expressions that harm the dignity of these persons still persist.
An often narcissistic and utilitarian vision, unfortunately, leads not a few to consider persons with disabilities as marginal, without grasping their manifold human and spiritual richness. In the common mind-set, there is still too strong an attitude of rejection of this condition, as if it prevents one from achieving happiness and self-fulfilment. It is demonstrated by the eugenic trend of ending the lives of the unborn who show some form of imperfection.
In reality, we all know many people who, despite even serious fragility, have found, albeit with difficulty, the path of a good life, rich with meaning. Likewise, on the other hand, we know people who are seemingly perfect, yet they despair! After all, it is a perilous deception to think we are invulnerable. As said by a girl whom I met on my recent journey to Colombia: vulnerability is intrinsic to the essential nature of mankind.
The answer is love: not that false, saccharine and sanctimonious love, but that which is true, concrete and respectful.
Source: The Golden Bough (1890), Chapter 4, Magic and Religion.
Go Rin No Sho (1645), The Fire Book
“Have you grasped nothing of the reason why I am in the world?”
Draft for a letter http://www.thenietzschechannel.com/correspondence/eng/nlett-1887.htm
Context: I've seen proof, black on white, that Herr Dr. Förster has not yet severed his connection with the anti-Semitic movement. … Since then I've had difficulty coming up with any of the tenderness and protectiveness I've so long felt toward you. The separation between us is thereby decided in really the most absurd way. Have you grasped nothing of the reason why I am in the world? … Now it has gone so far that I have to defend myself hand and foot against people who confuse me with these anti-Semitic canaille; after my own sister, my former sister, and after Widemann more recently have given the impetus to this most dire of all confusions. After I read the name Zarathustra in the anti-Semitic Correspondence my forbearance came to an end. I am now in a position of emergency defense against your spouse's Party. These accursed anti-Semite deformities shall not sully my ideal!!
Armistice Day speech (11 November 1948), published in Omar Bradley's Collected Writings, Volume 1 (1967).
Context: We have men of science, too few men of God. We have grasped the mystery of the atom and rejected the Sermon on the Mount. The world has achieved brilliance without conscience. Ours is a world of nuclear giants and ethical infants. We know more about war than we know about peace, more about killing than we know about living. If we continue to develop our technology without wisdom or prudence, our servant may prove to be our executioner.
Source: One Minute Nonsense (1992), p. 134
Context: A religious belief… is not a statement about Reality, but a hint, a clue about something that is a mystery, beyond the grasp of human thought. In short, a religious belief is only a finger pointing to the moon. Some religious people never get beyond the study of the finger. Others are engaged in sucking it. Others yet use the finger to gouge their eyes out. These are the bigots whom religion has made blind. Rare indeed is the religionist who is sufficiently detached from the finger to see what it is indicating — these are those who, having gone beyond belief, are taken for blasphemers.
Source: Terre des Hommes (1939), Ch. I : The Craft
Context: I had a vision of the face of destiny.
Old bureaucrat, my comrade, it is not you who are to blame. No one ever helped you to escape. You, like a termite, built your peace by blocking up with cement every chink and cranny through which the light might pierce. You rolled yourself up into a ball in your genteel security, in routine, in the stifling conventions of provincial life, raising a modest rampart against the winds and the tides and the stars. You have chosen not to be perturbed by great problems, having trouble enough to forget your own fate as man. You are not the dweller upon an errant planet and do not ask yourself questions to which there are no answers. You are a petty bourgeois of Toulouse. Nobody grasped you by the shoulder while there was still time. Now the clay of which you were shaped has dried and hardened, and naught in you will ever awaken the sleeping musician, the poet, the astronomer that possibly inhabited you in the beginning.
The squall has ceased to be a cause of my complaint. The magic of the craft has opened for me a world in which I shall confront, within two hours, the black dragons and the crowned crests of a coma of blue lightnings, and when night has fallen I, delivered, shall read my course in the stars.
Political Theology (1922), Ch. 2 : The Problem of Sovereignty as the Problem of the Legal Form and of the Decision