Quotes about substance
A collection of quotes on the topic of substance, other, form, thing.
Quotes about substance
Letter to the Monk Guibert, 1176
Source: Belief: Readings on the Reason for Faith
Source: The Freedom of a Christian (1520), pp. 74-75
“The Philosophy of Fascism,” first published in English in the Spectator, November 1928, pp. 36-37. Reprinted in Origins and Doctrine of Fascism, A. James Gregor, translator and editor, Transaction Publishers (2003) p. 33
The Cosmic Game - Explorations of the Frontiers of Human Consciousness (1997), ISBN 0-7914-3876-7, p. 260.
IV, 40
Meditations (c. 121–180 AD), Book IV
“We have ideas of his attributes, but what the real substance of any thing is, we know not.”
Philosophiae Naturalis Principia Mathematica (1687), Scholium Generale (1713; 1726)
Context: This Being governs all things, not as the soul of the world, but as Lord over all: And on account of his dominion he is wont to be called Lord God παντοκρáτωρ or Universal Ruler. For God is a relative word, and has a respect to servants; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: These are titles which have no respect to servants. The word God usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God; a true, supreme or imaginary dominion makes a true, supreme or imaginary God. And from his true dominion it follows, that the true God is a Living, Intelligent and Powerful Being; and from his other perfections, that he is Supreme or most Perfect. He is Eternal and Infinite, Omnipotent and Omniscient; that is, his duration reaches from Eternity to Eternity; his presence from Infinity to Infinity; he governs all things, and knows all things that are or can be done. He is not Eternity or Infinity, but Eternal and Infinite; he is not Duration or Space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes Duration and Space. Since every particle of Space is always, and every indivisible moment of Duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existant parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent, not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. 'Tis allowed by all that the supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, nor touched; nor ought to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of any thing is, we know not. In bodies we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the favours; but their inward substances are not to be known, either by our senses, or by any reflex act of our minds; much less then have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfections; but we reverence and adore him on account of his dominion. For we adore him as his servants; and a God without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find, suited to different times and places, could arise from nothing but the ideas and will of a Being necessarily existing. But by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build. For all our notions of God are taken from the ways of mankind, by a certain similitude which, though not perfect, has some likeness however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy.
Source: In a Different Voice: Psychological Theory and Women's Development
p. 49 http://books.google.com/books?id=U6lMnx8AQsYC&q=%22The+meeting+of+two+personalities+is+like+the+contact+of+two+chemical+substances+if+there+is+any+reaction+both+are%22+%22transformed%22&pg=PA49#v=onepage
Modern Man in Search of a Soul (1933)
Variant: The meeting of two personalities is like the contact of two chemical substances: if there is any reaction, both are transformed.
Source: Psychological Reflections: A New Anthology of His Writings 1905-61
Source: The Hidden Messages in Water
Quoted in 'Tesla, 75, Predicts New Power Source', New York Times (5 Jul 1931), Section 2, 1.
The Third Sacred School, Volume 2, Chapter 73
As of a Trumpet, On Eagle's Wings, The Third Sacred School
The Perfect Way in Diet (London: Kegan Paul, Trench & Co., 1881), pp. 13 https://archive.org/stream/perfectwayindie00kinggoog#page/n34-14.
Grundrisse (1857-1858)
Source: Introduction, p. 10.
Source: Brave New World Revisited (1958), Chapter 3, p. 25
No Compromise – No Political Trading (1899)
Part I, Proposition IV
The Sceptical Chymist (1661)
"Price Flexibility and Output Stability: An Old Keynesian View" (1993)
Source: Elements of the Philosophy of the Human Mind, 1792, p. 12
Source: The Limits of State Action (1792), Ch. 8
Habermas (2006) "Conversation about God and the World." Time of transitions. Cambridge: Polity Press, p. 150-151.
Letter to Frank Belknap Long (27 February 1931), in Selected Letters III, 1929-1931 edited by August Derleth and Donald Wandrei, p. 307
Non-Fiction, Letters, to Frank Belknap Long
Jöns Jacob Berzelius, Essay on the Cause of Chemical Proportions, and on some circumstances relating to them: together with a short and easy method of expressing them', Annals of Philosophy, 1814, 3,51-2.
Diário do Comércio - Causas Sagradas http://www.olavodecarvalho.org/semana/120117dc.html (17 January 2012)
Y algo golpeaba en mi alma,
fiebre o alas perdidas,
y me fui haciendo solo,
descifrando
aquella quemadura
y escribí la primera línea vaga,
vaga, sin cuerpo, pura,
tontería
pura sabiduría
del que no sabe nada,
y vi de pronto
el cielo
desgranado
y abierto.
Poesía (Poetry) from Memorial de Isla Negra (Memorial of Isla Negra) (1964), Selected Poems by Pablo Neruda [Houghton Mifflin, 1990, ISBN 0-395-54418-1] (p. 457).
And so it is.
1990s and later, "The Institutional Structure of Production" (1992)
Other
1860s, Fourth of July Address to Congress (1861)
that is all he did. These object lessons should teach us that ninety-nine parts of all things that proceed from the intellect are plagiarisms, pure and simple; and the lesson ought to make us modest. But nothing can do that.
Letter to Helen Keller, after she had been accused of plagiarism for one of her early stories (17 March 1903), published in Mark Twain's Letters, Vol. 1 (1917) edited by Albert Bigelow Paine, p. 731
“Poisons and medicine are oftentimes the same substance given with different intents.”
Desk Reference of Clinical Pharmacology - Page 1 by Manuchair S. Ebadi - Medical - 2008.
Collected Works
1860s, Fourth of July Address to Congress (1861)
The Notebooks of Leonardo Da Vinci (1938), XXIX Precepts of the Painter
“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)
Esta é a madrugada que eu esperava
O dia inicial inteiro e limpo
Onde emergimos da noite e do silêncio
E livres habitamos a substância do tempo
"25 de Abril" ("25th April 1974"), in Log Book: Selected Poems, trans. Richard Zenith (Carcanet, 1997), p. 78
O Nome das Coisas (1977)
"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
“No species remains constant: that great renovator of matter
Nature, endlessly fashions new forms from old: there’s nothing
in the whole universe that perishes, believe me; rather
it renews and varies its substance. What we describe as birth
is no more than incipient change from a prior state, while dying
is merely to quit it. Though the parts may be transported
hither and thither, the sum of all matter is constant.”
Nec species sua cuique manet, rerumque novatrix
ex aliis alias reparat natura figuras:
nec perit in toto quicquam, mihi credite, mundo,
sed variat faciemque novat, nascique vocatur
incipere esse aliud, quam quod fuit ante, morique
desinere illud idem. cum sint huc forsitan illa,
haec translata illuc, summa tamen omnia constant.
Nec species sua cuique manet, rerumque novatrix
ex aliis alias reparat natura figuras:
nec perit in toto quicquam, mihi credite, mundo,
sed variat faciemque novat, nascique vocatur
incipere esse aliud, quam quod fuit ante, morique
desinere illud idem. cum sint huc forsitan illa,
haec translata illuc, summa tamen omnia constant.
Book XV, 252–258 (as translated by Peter Green)
Metamorphoses (Transformations)
The Notebooks of Leonardo da Vinci (1883), II Linear Perspective
Foreword of Name Reactions in Heterocyclic Chemistry (2004) by Jie Jack Li
Source: 1920s, "Picasso Speaks" (1923), p. 323.
His assessment when the Congress Party headed by Rajiv Gandhi had lost the elections (in November 1989) but was still the largest party.
Source: Commissions and Omissions by Indian Presidents and Their Conflicts with the Prime Ministers Under the Constitution: 1977-2001, p. 153.
Letter 35
On the Aesthetic Education of Man (1794)
Die traurige Wissenschaft, aus der ich meinem Freunde einiges darbiete, bezieht sich auf einen Bereich, der für undenkliche Zeiten als der eigentliche der Philosophie galt, seit deren Verwandlung in Methode aber der intellektuellen Nichtachtung, der sententiösen Willkür und am Ende der Vergessenheit verfiel: die Lehre vom richtigen Leben. Was einmal den Philosophen Leben hieß, ist zur Sphäre des Privaten und dann bloß noch des Konsums geworden, die als Anhang des materiellen Produktionsprozesses, ohne Autonomie und ohne eigene Substanz, mit geschleift wird.
E. Jephcott, trans. (1974), Dedication
Minima Moralia (1951)
Section 55e–56c, Tr. R. D. Archer-Hind, The Timaeus of Plato (1888) pp. 199-201. https://books.google.com/books?id=q2YMAAAAIAAJ&pg=PA199
Timaeus
Ch. 11 https://www.marxists.org/archive/trotsky/1936/revbet/ch11.htm
The Revolution Betrayed (1936)
2015, Remarks to the People of Africa (July 2015)
Source: Striking Thoughts (2000), p. 42
“Exchange value forms the substance of money, and exchange value is wealth.”
Grundrisse (1857-1858)
Source: Notebook II, The Chapter on Money, p. 141.
“My soul is occupied,
And all my substance in His service;”
Spiritual Canticle of The Soul and The Bridegroom
Context: My soul is occupied,
And all my substance in His service;
Now I guard no flock,
Nor have I any other employment:
My sole occupation is love. ~ 28
“The smoke from burning marijuana contains many more cancer-causing substances than tobacco.”
Taped statement (August 1979); Reagan is on record as opposing legalization of Marijuana: "I also want to applaud you for helping the people of Oregon fight a misguided minority that would legalize marijuana. That would be the worst possible message to send to our young people." Speech http://www.reagan.utexas.edu/archives/speeches/1986/073086a.htm (30 July 1986); Reagan's son Michael has disputed the fervor of his opposition: "Of course Dad was for legalization. … He wasn't crazy, he didn't want his kids in jail!"
"Reagan's Marijuana Comments Cause Stir" (11 May 2002) http://www.newsmax.com/archives/articles/2002/5/11/12343.shtml
1970s
Context: The smoke from burning marijuana contains many more cancer-causing substances than tobacco. And if that isn’t enough it leads to bronchitis and emphysema. If adults want to take such chances that is their business. But surely the communications media … should let four million youngsters know what they are risking.
Philosophiae Naturalis Principia Mathematica (1687), Scholium Generale (1713; 1726)
Context: This Being governs all things, not as the soul of the world, but as Lord over all: And on account of his dominion he is wont to be called Lord God παντοκρáτωρ or Universal Ruler. For God is a relative word, and has a respect to servants; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: These are titles which have no respect to servants. The word God usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God; a true, supreme or imaginary dominion makes a true, supreme or imaginary God. And from his true dominion it follows, that the true God is a Living, Intelligent and Powerful Being; and from his other perfections, that he is Supreme or most Perfect. He is Eternal and Infinite, Omnipotent and Omniscient; that is, his duration reaches from Eternity to Eternity; his presence from Infinity to Infinity; he governs all things, and knows all things that are or can be done. He is not Eternity or Infinity, but Eternal and Infinite; he is not Duration or Space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes Duration and Space. Since every particle of Space is always, and every indivisible moment of Duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existant parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent, not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. 'Tis allowed by all that the supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, nor touched; nor ought to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of any thing is, we know not. In bodies we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the favours; but their inward substances are not to be known, either by our senses, or by any reflex act of our minds; much less then have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfections; but we reverence and adore him on account of his dominion. For we adore him as his servants; and a God without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find, suited to different times and places, could arise from nothing but the ideas and will of a Being necessarily existing. But by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build. For all our notions of God are taken from the ways of mankind, by a certain similitude which, though not perfect, has some likeness however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy.
“From the saints I must take the substance, not the accidents of their virtues.”
Journal of a Soul (1903)
Context: From the saints I must take the substance, not the accidents of their virtues. I am not St. Aloysius, nor must I seek holiness in his particular way, but according to the requirements of my own nature, my own character and the different conditions of my life. I must not be the dry, bloodless reproduction of a model, however perfect. God desires us to follow the examples of the saints by absorbing the vital sap of their virtues and turning it into our own life-blood, adapting it to our own individual capacities and particular circumstances. If St. Aloysius had been as I am, he would have become holy in a different way.
Source: Sylvie and Bruno (1889), Chapter 25 : Looking Eastward
“This whole world is one great City, and one is the substance whereof it is fashioned”
Golden Sayings of Epictetus
Context: This whole world is one great City, and one is the substance whereof it is fashioned: a certain period indeed there needs must be, while these give place to those; some must perish for others to succeed; some move and some abide: yet all is full of friends—first God, then Men, whom Nature hath bound by ties of kindred each to each. (123).
The Principles of the Most Ancient and Modern Philosophy (1690)
Context: I say, life and figure are distinct attributes of one substance, and as one and the same body may be transmuted into all kinds of figures; and as the perfecter figure comprehends that which is more imperfect; so one and the same body may be transmuted from one degree of life to another more perfect, which always comprehends in it the inferior. We have an example of figure in a triangular prism, which is the first figure of all right lined solid triangular prism, which is the first figure of all right lined solid bodies, where into a body is convertible; and from this into a cube, which is a perfecter figure, and comprehends in it a prism; from a cube it may be turned into a more perfect figure, which comes nearer to a globe, and from this into another, which is yet nearer; and so it ascends from one figure, more imperfect to another more perfect, ad infinitum; for here are no bounds; nor can it be said, this body cannot be changed into a perfecter figure: But the meaning is that that body consists of plane right lines; and this is always chageablee into a perfecter figure, and yet can never reach to the perfection of a globe, although it always approaches nearer unto it; the case is the same in diverse degrees of life, which have indeed a beginning, but no end; so that the creature is always capable of a farther and perfecter degree of life, ad infinitum, and yet can never attain to be equal with God; for he is still infinitely more perfect than a creature, in its highest elevation or perfection, even as a globe is the most perfect of all other figures, unto which none can approach.
Infinite Jest (1996)
Source: The Warrior Within: The Philosophies of Bruce Lee (1996), p. 156
Introduction http://www.rc.umd.edu/editions/frankenstein/1831v1/intro.html to the 1831 edition of Frankenstein
“Or in other words, it's the substance you've got when you start that determines the outcome.”
Source: Handle with Care
Source: Honolulu
Source: Oranges Are Not the Only Fruit
Source: An Unquiet Mind: A Memoir of Moods and Madness
Source: The Diary of Anaïs Nin, Vol. 1: 1931-1934
Source: True Grit (1968), Chapter 7, pp. 214-215 : thoughts of 'Mattie Ross'
“But there is greater comfort in the substance of silence than in the answer to a question.”
Source: The Last Olympian
“I do not admire greatness that has no substance.”
Slightly Dangerous
“Work is the only thing that gives substance to life.”
“The silence in the room had width, height, depth, mass and substance.”
Source: Betsy in Spite of Herself
"A New Refutation of Time" (1946) [" Nueva refutación del tiempo http://www.monografias.com/trabajos11/filoylit/filoylit.shtml"]
Variant translations:
And yet, and yet... Denying temporal succession, denying the self, denying the astronomical universe, are obvious acts of desperation and secret consolation. Our fate (unlike the hell of Swedenborg or the hell of Tibetan mythology) is not frightful because it is unreal; it is frightful because it is irreversible and ironclad. Time is the thing I am made of. Time is a river that sweeps me along, but I am the river; it is a tiger that tears me apart, but I am the tiger; it is a fire that consumes me, but I am the fire. The world, unfortunately, is real; I, unfortunately, am Borges.
Time is the substance from which I am made. Time is a river which carries me along, but I am the river; it is a tiger that devours me, but I am the tiger; it is a fire that consumes me, but I am the fire.
Other Inquisitions (1952)
Source: Labyrinths: Selected Stories and Other Writings
Context: Time is the substance I am made of. Time is a river which sweeps me along, but I am the river; it is a tiger which destroys me, but I am the tiger; it is a fire which consumes me, but I am the fire. The world, unfortunately, is real; I, unfortunately, am Borges.
Context: And yet, and yet... Denying temporal succession, denying the self, denying the astronomical universe, are apparent desperations and secret consolations. Our destiny is not frightful by being unreal; it is frightful because it is irreversible and iron-clad. Time is the substance I am made of. Time is a river which sweeps me along, but I am the river; it is a tiger which destroys me, but I am the tiger; it is a fire which consumes me, but I am the fire. The world, unfortunately, is real; I, unfortunately, am Borges.
Source: Kafka on the Shore
“One must not live one's life through men but must be complete on oneself as a woman of substance.”
Source: Bridget Jones's Diary
“Coleridge wrote, "Dreams are no shadows, but the very substances and calamities of my life.”
Source: Memories of Midnight