Scotland in the World Forum (February 4, 2008), Church of Scotland (May 25, 2009)
Quotes about relationship
page 17
"Bisexuality and the Causes of Homosexuality: The Case of the Sambia"
This is Emo 0:01 (Carnivore Interlude) First Scribner Trade Paperback Edition 2004, pg. 2
Sex, Drugs, and Cocoa Puffs (2003)
Foskett Classification and indexing in Science, p. 42; As cited in: Eric de Grolier (1962) A study of general categories applicable to classification and coding in documentation http://unesdoc.unesco.org/images/0002/000250/025055eo.pdf. p. 15
Source: Leadership and the New Science (1992), p. 144
Source: Love and Friendship (1993), p. 15.
Part 2, Chapter 8, Workers and Bosses, p. 104
Economics For Everyone (2008)
Source: Archetypal Dimensions of the Psyche (1994), The Animus, a Woman's Inner Man, p. 319 - 320
Pradip Bhattacharya in: "Five Holy Virgins, Five Sacred Myths A Quest for Meaning"
Proceedings of the Constitutional Convention of the United Auto Workers, Vol. 22 (1970)
This statement is not by Muir, but by his biographer Linnie Marsh Wolfe, in Son of the Wilderness: The Life of John Muir (1945) page 188.
Misattributed
Source: "Some Social and Psychological Consequences of the Long Wall Method of Coal-Getting", 1951, p. 14
Archetypal Dimensions of the Psyche (1994), The Anima as the Woman within the Man
Bertram H. Raven, In Memoriam : Harold H. Kelley Professor of Psychology, Emeritus Los Angeles 1921–2003 http://senate.universityofcalifornia.edu/inmemoriam/HaroldH.Kelley.htm at senate.universityofcalifornia.edu, 2003.
“As I continue to develop my relationship with Him, I have discovered that God is a nice guy.”
Source: Think Big (1996), p. 254
About his relationship with Balachander, in “His Master's voice 1 September 2010
Source: Life, the Truth, and Being Free (2010), p. 61
A Marxist Case For Intersectionality (2017)
Source: "Theory of the firm: Managerial behavior, agency costs and ownership structure", 1976, p. 310
Jeremy Irons: power player
The Telegraph
2008-03-13
Chloe
Fox
http://www.telegraph.co.uk/culture/3671865/Jeremy-Irons-Power-player.html
2011-08-11
“Happiness is the gauge that measures your relationship with God.”
Source: Life, the Truth, and Being Free (2010), p. 25
Speech http://hansard.millbanksystems.com/commons/1990/nov/07/first-day in the House of Commons (7 November 1990).
1990s
Katharine Chang (2013) cited in " Taiwan rejects chequebook diplomacy tag over Pacific aid http://www.abc.net.au/news/2013-09-02/an-taiwan-reject-chequebook-diplomacy-tag/4928456" on ABC, 2 September 2013
Source: The Sociology of Secrecy and of Secret Societies (1906), p. 462
19 February 2017 on Facebook https://www.facebook.com/myiannopoulos/posts/851263248344905
2017
Remarks as Prepared for Delivery CIA Director John O. Brennan Response to SSCI Study on the Former Detention and Interrogation Program https://www.cia.gov/news-information/speeches-testimony/2014-speeches-testimony/remarks-as-prepared-for-delivery-cia-director-john-o-brennan-response-to-ssci-study-on-the-former-detention-and-interrogation-program.html
Judea Pearl, "Trygve Haavelmo and the emergence of causal calculus." University of California Los Angeles, Computer Science Department, CA. 2012.
2008, Angelus following the Closing Mass (19 July 2008)
Talcott Parsons (1968) "Systems Analysis: Social Systems" in: David L. Sills ed. International Encyclopedia of the Social Sciences. p. 458; Cited in: Ida R. Hoos (1972) Systems Analysis in Public Policy: A Critique.
1920s, Address at the Black Hills (1927)
Source: Talking Science: Language, Learning, and Values. 1990, p. 99
Interviewed on Tested http://www.tested.com/art/movies/442545-2d-animation-digital-era-interview-japanese-director-makoto-shinkai/
About Your Name
Source: The Human Organization, 1967, p. 64: About "Building Peer-group Loyalty"
Source: Psychic Politics: An Aspect Psychology Book (1976), p. 166
“Just because you are available for a relationship doesn't mean you are ready for one.”
Source: Life, the Truth, and Being Free (2010), p. 97
Pg 27
The Way of Men (2012)
Print ad for People for the Ethical Treatment of Animals, in “Lamb of God’s Chris Adler is Vegetarian,” Peta2.com (20 July 2011) https://www.peta2.com/news/lamb-of-gods-chris-adler/.
Thoughts on Education: Speeches and Sermons (1902)
Pop Internationalism (1996), Competitiveness: A Dangerous Obsession (1994)
David Congdon, The Mission of Demythologizing (2015), p. 532
Henry Giroux . Breaking in to the Movies: Film and the Culture of Politics (2002), p. 81
Relational Database: A Practical Foundation for Productivity (1982)
Source: Press briefing http://georgewbush-whitehouse.archives.gov/news/releases/2005/10/20051031-3.html, October 31, 2005
Tulsidas quoted in "Hindu spirituality: Postclassical and modern", p. 77
Source: Capitalism and Modern Social Theory (1971), pp. 15-16.
On the April 9, 2008 broadcast of CNN's "Situation Room", when asked to comment on the United States' relationship with China, Cafferty responded in reference to the Chinese Government and the Americans Government's political and business relationship.
2008
With Both Hands Waving: A Journey Through Mozambique (2001)
Interview for French TV (1998)
Sri Isopanisad - Mantra Two
Books, Reflections on Sacred Teachings, Volume IV: Sri Isopanisad (Hari-Nama Press, )
Where Is God (2009, Thomas Nelson publishers)
"Samantha Power on U.S. Foreign Policy" http://web.archive.org/web/20120608140345/http://www.hks.harvard.edu/news-events/publications/insight/international/samantha-power, an interview with in Molly Lanzarotta, Harvard University, John F. Kennedy School of Government (14 March 2007)
Source: "Theory of the firm: Managerial behavior, agency costs and ownership structure", 1976, p. 308
Un Art de Vivre (The Art of Living) (1939), The Art of Friendship
Technopoly: the Surrender of Culture to Technology (1992)
Context: The relationship between information and the mechanisms for its control is fairly simple to describe: Technology increases the available supply of information.... control mechanisms are strained... When additional control mechanisms are themselves technical, they in turn further increase the supply of information. When the supply of information is no longer controllable, a general breakdown in psychic tranquillity and social purpose occurs. Without defenses, people have no way of finding meaning in their experiences, lose their capacity to remember, and have difficulty imagining reasonable futures.
Original in French: Comprenez-vous maintenant le lien qui existe entre la question des générations spontanées et ces grands problèmes que j'ai énumérés en commençant? Mais, messieurs, dans un pareil sujet, assez de poésie comme cela, assez de fantaisie et de solutions instinctives; il est temps que la science, la vraie méthode reprenne ses droits et les exerce. Il n'y a ici ni religion, ni philosophie, ni athéisme, ni matérialisme, ni spiritualisme qui tienne. Je pourrais même ajouter : Comme savant, peu m'importe. C'est une question de fait; je l'ai abordée sans idée préconçue, aussi prêt à déclarer, si l'expérience m'en avait imposé l'aveu, qu'il existe des générations spontanées, que je suis persuadé aujourd'hui que ceux qui les affirment ont un bandeau sur les veux.
Also found in Histoire du développement de la biologie, Volume 3, by Hendrik Cornelius Dirk de Wit (1994), PPUR presses polytechniques, p. 393
Soirées scientifiques de la Sorbonne (1864)
Context: Do you understand now the relationship between the question of spontaneous generation and the major problems that I listed in the beginning? But, gentlemen, in such a subject, rather than as poetry, pretty fancy and instinctive solutions, it is time for science, the true method resumes its duties and exercise. Here, it takes no religion, no philosophy, no atheism, no materialism, no spiritualism. I might even add: as a scholar, I do not mind. It is a matter of fact; I approached without a preconceived idea, too ready to declare, if the experiment had imposed upon me the confession, that there was a spontaneous generation, of which I am convinced today that those who assure it are blindfolded.
Source: Sam Harris, Big Think Sam Harris On Death http://bigthink.com/ideas/3127 (July 4, 2007)
Context: We just don’t teach people how to grieve. You know, religion is the epitome, the antithesis of teaching your children how to grieve. You tell your child that, “Grandma is in heaven”, and there’s nothing to be sad about. That’s religion. It would be better to equip your child for the reality of this life, which is, you know, we... death is a fact. And we don’t know what happens after death. And I’m not pretending to know that you get a dial tone after death. I don’t know what happens after the physical brain dies. I don’t know what the relationship between consciousness and the physical world is. I don’t think anyone does know. Now I think there are many reasons to be doubtful of naïve conceptions about the soul, and about this idea that you could just migrate to a better place after death. But I simply don’t know about what... I don’t know what I believe about death. And I don’t think it’s necessary to know in order to live as sanely and ethically and happily as possible. I don’t think you get... You don't get anything worth getting by pretending to know things you don't know.
Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 25
Context: I think that if we are going to reform the world, and make it a better place to live in, the way to do it is not with talk about relationships of a political nature, which are inevitably dualistic, full of subjects and objects and their relationship to one another; or with programs full of things for other people to do. I think that kind of approach starts it at the end and presumes the end is the beginning. Programs of a political nature are important end products of social quality that can be effective only if the underlying structure of social values is right. The social values are right only if the individual values are right. The place to improve the world is first in one's own heart and head and hands, and then work outward from there. Other people can talk about how to expand the destiny of mankind. I just want to talk about how to fix a motorcycle. <!-- p. 304
What Is Anarchism? (1929), Ch. 26: "Preparation" http://libcom.org/library/what-is-anarchism-alexander-berkman-26
Context: If your object is to secure liberty, you must learn to do without authority and compulsion. If you intend to live in peace and harmony with your fellow-men, you and they should cultivate brotherhood and respect for each other. If you want to work together with them for your mutual benefit, you must practice cooperation. The social revolution means much more than the reorganization of conditions only: it means the establishment of new human values and social relationships, a changed attitude of man to man, as of one free and independent to his equal; it means a different spirit in individual and collective life, and that spirit cannot be born overnight. It is a spirit to be cultivated, to be nurtured and reared, as the most delicate flower it is, for indeed it is the flower of a new and beautiful existence.
On inspiring Robert F. Kennedy to greater concern for civil rights.
Interview in The Guardian (2007)
Context: To reach someone's soul, you have to have a social relationship. … You can't just sit down in the cold world of legal jargon and settle the nuances of racism and what it does to the social and cultural fabric. … The rich in America are so isolated that for Bobby to come into this intimate experience with its victims was a revelation. You could see in his face the anguish and consternation. It played away at his conscience and soul.
"Edward Albee : An Interview", in Edward Albee : Planned Wilderness (1980) edited by Patricia De La Fuente, p. 8
Context: I've noticed that there is not necessarily a great relationship between what the majority of critics have to say and what is actually true. Some of them are so busy trying to mold the public taste according to the limits of their perceptions, and others are so busy reflecting what they consider to be the public taste — that view limited again by their perception. You find very few critics who approach their job with a combination of information and enthusiasm and humility that makes for a good critic. But there is nothing wrong with critics as long as people don't pay any attention to them. I mean, nobody wants to put them out of a job and a good critic is not necessarily a dead critic. It's just that people take what a critic says as a fact rather than an opinion, and you have to know whether the opinion of the critic is informed or uninformed, intelligent of stupid — but most people don't take the trouble.
"Women and power in Cuba" (1985), p. 271
The Madwoman's Underclothes (1986)
Context: In the nuclear family the child is confronted by only two adults contrasted by sex. The tendency towards polarization is unavoidable. The duplication of effort in the nuclear family is directly connected to the family's role as the principal unit of consumption in consumer society. Each household is destined to acquire a complete set of all the consumer durables considered necessary for the good life and per caput consumption is therefore maintained at its highest level. In sex, as in consumption, the nuclear family emphasizes possession and exclusivity at the expense of the kinds of emotional relationships that work for co-operation and solidarity.
The Network of Thought (1982) http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=8&chid=56898 J.Krishnamurti Online. Serial No. 332. , p. 96
1980s
Context: The understanding of relationship, fear, pleasure and sorrow is to bring order in our house. Without order you cannot possibly meditate. Now the speaker puts meditation at the end of the talks because there is no possibility of right meditation if you have not put your house, your psychological house, in order. If the psychological house is in disorder, if what you are is in disorder, what is the point of meditating? It is just an escape. It leads to all kinds of illusions.
Curriculum Vitae (1843)
Context: What attracted me so strongly and exclusively to mathematics, apart from the actual content, was particularly the specific nature of the mental processes by which mathematical concepts are handled. This way of deducing and discovering new truths from old ones, and the extraordinary clarity and self-evidence of the theorems, the ingeniousness of the ideas... had an irresistible fascination for me. Beginning from the individual theorems, I grew accustomed to delve more deeply into their relationships and to grasp whole theories as a single entity. That is how I conceived the idea of mathematical beauty...
1940s, Science and Religion (1941)
Context: Even though the realms of religion and science in themselves are clearly marked off from each other, nevertheless there exist between the two strong reciprocal relationships and dependencies. Though religion may be that which determines the goal, it has, nevertheless, learned from science, in the broadest sense, what means will contribute to the attainment of the goals it has set up. But science can only be created by those who are thoroughly imbued with the aspiration toward truth and understanding. This source of feeling, however, springs from the sphere of religion. To this there also belongs the faith in the possibility that the regulations valid for the world of existence are rational, that is, comprehensible to reason. I cannot conceive of a genuine scientist without that profound faith. The situation may be expressed by an image: science without religion is lame, religion without science is blind.
Though I have asserted above that in truth a legitimate conflict between religion and science cannot exist, I must nevertheless qualify this assertion once again on an essential point, with reference to the actual content of historical religions. This qualification has to do with the concept of God. During the youthful period of mankind's spiritual evolution human fantasy created gods in man's own image, who, by the operations of their will were supposed to determine, or at any rate to influence, the phenomenal world. Man sought to alter the disposition of these gods in his own favor by means of magic and prayer. The idea of God in the religions taught at present is a sublimation of that old concept of the gods. Its anthropomorphic character is shown, for instance, by the fact that men appeal to the Divine Being in prayers and plead for the fulfillment of their wishes.
O interview (2003)
Context: I've learned from others' lives... What works in a relationship of very public people is not making the relationship public — keeping it as personal as it can be. It's the only way it is real. I am suspicious of those who have to let the world know how much they love each other. It's a little sad when you have to brag about how much you love someone. That kind of declaration doesn't always reflect the moment of truth between two people who care deeply for each other. When that truth is there, you don't need others to know it. And when somebody truly loves you, you don't even need him or her to be affectionate. Affection is fantastic, but it doesn't necessarily mean there's love — and the public display of affection is often just a show.
1940s, Religion and Science: Irreconcilable? (1948)
Context: Science, in the immediate, produces knowledge and, indirectly, means of action. It leads to methodical action if definite goals are set up in advance. For the function of setting up goals and passing statements of value transcends its domain. While it is true that science, to the extent of its grasp of causative connections, may reach important conclusions as to the compatibility and incompatibility of goals and evaluations, the independent and fundamental definitions regarding goals and values remain beyond science's reach.
As regards religion, on the other hand, one is generally agreed that it deals with goals and evaluations and, in general, with the emotional foundation of human thinking and acting, as far as these are not predetermined by the inalterable hereditary disposition of the human species. Religion is concerned with man's attitude toward nature at large, with the establishing of ideals for the individual and communal life, and with mutual human relationship. These ideals religion attempts to attain by exerting an educational influence on tradition and through the development and promulgation of certain easily accessible thoughts and narratives (epics and myths) which are apt to influence evaluation and action along the lines of the accepted ideals.
1960s, Family Planning - A Special and Urgent Concern (1966)
Context: During the past half century Negroes have migrated on a massive scale, transplanting millions from rural communities to crammed urban ghettoes. In their migration, as with all migrants, they carried with them the folkways of the countryside into an inhospitable city slum. The size of family that may have been appropriate and tolerable on a manually cultivated farm was carried over to the jammed streets of the ghetto. In all respects Negroes were atomized, neglected and discriminated against. Yet, the worst omission was the absence of institutions to acclimate them to their new environment. Margaret Sanger, who offered an important institutional remedy, was unfortunately ignored by social and political leaders in this period. In consequence, Negro folkways in family size persisted. The problem was compounded when unrestrained exploitation and discrimination accented the bewilderment of the newcomer, and high rates of illegitimacy and fragile family relationships resulted.
'Krishnamurti Foundation Trust Bulletin 3 (1969), and Krishnamurti Foundation Trust Bulletin 4, (1969)
1960s
Context: Can't you fall in love and not have a possessive relationship? I love someone and she loves me and we get married — that is all perfectly straightforward and simple, in that there is no conflict at all. (When I say we get married I might just as well say we decide to live together — don't let's get caught up in words.) Can't one have that without the other, without the tail as it were, necessarily following? Can't two people be in love and both be so intelligent and so sensitive that there is freedom and absence of a centre that makes for conflict? Conflict is not in the feeling of being in love. The feeling of being in love is utterly without conflict. There is no loss of energy in being in love. The loss of energy is in the tail, in everything that follows — jealousy, possessiveness, suspicion, doubt, the fear of losing that love, the constant demand for reassurance and security. Surely it must be possible to function in a sexual relationship with someone you love without the nightmare which usually follows. Of course it is.
O interview (2003)
Context: It's nice to have a relationship, but women have become addicted. You can have a relationship with God. With nature. With dogs. With yourself. And yes, you can also have a relationship with a man, but if it's going to be a shitty one, it's better to have a relationship with your flowers. I know so many lonely women who are married! You have to know the worth of your existence regardless of a man, regardless of an emotional love affair, even regardless of a career. Why should these things validate you as a human being?
Introduction<!-- p. 1 -->
Space—Time—Matter (1952)
Context: Space and time are commonly regarded as the forms of existence of the real world, matter as its substance. A definite portion of matter occupies a definite part of space at a definite moment of time. It is in the composite idea of motion that these three fundamental conceptions enter into intimate relationship.
The Sounds of Taqwa (2006)
Context: When it comes to "Islam" — I look at the word as the verbal noun it is: an action word. I see Islam as something someone does, not something someone "belongs to". I believe that "religion", as the world commonly knows it today, is a divisive factor in community. When I was about 15 years old, I renounced a belief in the importance of "religion", seeking rather to find answers to life's questions. My spiritual quest has always been to bring me closer to my purpose in life, a better relationship with the force that brought me into existence, and how to relate to fellow human beings. When I was 17, I started reading scriptures from around the world and the more I read the more commonality I saw between them all. When I discovered the Qur'an at the age of 20, it seemed to be the most organic in its message. I got out of "religion" and got into life. To this day, I renounce a trust in the institutions of "religion".
“All that man sees has to do with man. Worlds cannot be without an intermundane relationship.”
Phantastes (1858)
Context: All that man sees has to do with man. Worlds cannot be without an intermundane relationship. The community of the centre of all creation suggests an interradiating connection and dependence of the parts. Else a grander idea is conceivable than that which is already embodied.
R. Frisch (1964), Theory of Production, p. v: Lead paragraph of preface
1940-60s
Context: In this feverish world of ours, where one wants the economic analyses to produce easily understandable results quickly and at the least possible cost, some of us have fallen into the habit of assuming for simplicity that the hundreds sometimes thousands of variables that enter into the analyses are linked together by very simple relationships. Frequently we even go so far as to assume linear relationships. Only in this way have we been able to feed our problems into the electronic computers and get mechanical answers quickly and at low cost.
He doesn’t want a society where he is separate as Negro, but one where he is just another man.
Constance Webb, "Notes preliminary to a full study of the work of Richard Wright" (privately published, 1946)
Credo (1965)
Context: I believe that love is the main key to open the doors to the "growth" of man. Love and union with someone or something outside of oneself, union that allows one to put oneself into relationship with others, to feel one with others, without limiting the sense of integrity and independence. Love is a productive orientation for which it is essential that there be present at the same time: concern, responsibility, and respect for and knowledge of the object of the union.
I believe that the experience of love is the most human and humanizing act that it is given to man to enjoy and that it, like reason, makes no sense if conceived in a partial way.
Source: The Life of Poetry (1949), p. 96
Context: Belief has its structures, and its symbols change. Its tradition changes. All the relationships within these forms are inter-dependent. We look at the symbols, we hope to read them, we hope for sharing and communication. Sometimes it is there at once, we find it before the words arrive, as in the gesture of John Brown, or the communication of a great actor-dancer, whose gesture and attitude will tell us before his speech adds meaning from another source. Sometimes it rises in us sleeping, evoked by the images of dream, recognized in the blood. The buried voices carry a ground music; they have indeed lived the life of our people. In times of perversity and stress and sundering, it may be a life inverted, the poet who leaps from the ship into the sea; on the level of open belief, it will be the life of the tribe. In subjugated peoples, the poet emerges as prophet.
“Ever since the secret trip to China, my own relationship with Nixon had grown complicated.”
As quoted in "Special Section: Chagrined Cowboy" in TIME magazine (8 October 1979) http://www.time.com/time/magazine/article/0,9171,916877,00.html
1970s
Context: Ever since the secret trip to China, my own relationship with Nixon had grown complicated. Until then I had been an essentially anonymous White House assistant. But now his associates were unhappy, and not without reason, that some journalists were giving me perhaps excessive credit for the more appealing aspects of our foreign policy while blaming Nixon for the unpopular moves.
These tendencies were given impetus by an interview I granted to the Italian journalist Oriana Fallaci, without doubt the single most disastrous conversation I ever had with any member of the press. I saw her briefly on Nov. 2 and 4, 1972, in my office. I did so largely out of vanity. She had interviewed leading personalities all over the world. Fame was sufficiently novel for me to be flattered by the company I would be keeping. I had not bothered to read her writings; her evisceration of other victims was thus unknown to me.
Murray Gell-Mann in ISSS The Primer Project http://www.newciv.org/ISSS_Primer/seminar.html International Society for the Systems Sciences (ISSS) seminar (12 October - 10 November 1997).
Context: Today the network of relationships linking the human race to itself and to the rest of the biosphere is so complex that all aspects affect all others to an extraordinary degree. Someone should be studying the whole system, however crudely that has to be done, because no gluing together of partial studies of a complex nonlinear system can give a good idea of the behaviour of the whole.
unheard-of and unfelt effects with words.
Source: Native Son (1940), p. xxx
“The relationship of point to line”
Source: Mathematical Thought from Ancient to Modern Times (1972), p. 176
Context: The relationship of point to line bothered the Greeks and led Aristotle to separate the two. Though he admits points are on lines, he says that a line is not made up of points and that the continuous cannot be made up of the discrete. This distinction contributed also to the presumed need for separating number from geometry, since to the Greeks numbers were discrete and geometry dealt with continuous magnitudes.
Source: How Europe Underdeveloped Africa (1972), p. 37.
Context: When the “experts” from capitalist countries do not give a racist explanation, they nevertheless confuse the issue by giving as causes of underdevelopment the things which really are consequences. For example, they would argue that Africa is in a state of backwardness as a result of lacking skilled personnel to develop. It is true that because of lack of engineers Africa cannot on its own build more roads, bridges, and hydroelectric stations. But that is not a cause of underdevelopment, except in the sense that causes and effects come together and reinforce each other. The fact of the matter is that the most profound reasons for the economic backwardness of a given African nation are not to be found inside that nation. All that we can find inside are the symptoms of underdevelopment and the secondary factors that make for poverty. Mistaken interpretations of the causes of underdevelopment usually stem either from prejudiced thinking or from the error of believing that one can learn the answers by looking inside the underdeveloped economy. The true explanation lies in seeking out the relationship between Africa and certain developed countries and in recognizing that it is a relationship of exploitation.