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Quote by Elizabeth Wayland Barber

“Soft, flexible thread of this sort is a necessary prerequisite to making woven cloth. On a far more basic level, string can be used simply to tie things up - to catch, to hold, to carry. From these notions come snares and fishlines, tethers and leashes, carrying nets, handles, and packages, not to mention a way of binding objects together to form more complex tools.”

Quote by Elizabeth Wayland Barber

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Elizabeth Wayland Barber

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“Public education does not serve a public. It creates a public. And in creating the right kind of public, the schools contribute toward strengthening the spiritual basis of the American Creed. That is how Jefferson understood it, how Horace Mann understood it, how John Dewey understood it, and in fact, there is no other way to understand it. The question is not, Does or doesn't public schooling create a public? The question is, What kind of public does it create? A conglomerate of self-indulgent consumers? Angry, soulless, directionless masses? Indifferent, confused citizens? Or a public imbued with confidence, a sense of purpose, a respect for learning, and tolerance? The answer to this question has nothing whatever to do with computers, with testing, with teacher accountability, with class size, and with the other details of managing schools. The right answer depends on two things, and two things alone: the existence of shared narratives and the capacity of such narratives to provide an inspired reason for schooling.”

“The Tilism-e-Azam will never end. It will remain and you and I, with our captive souls will live on. There is happiness in living inside an illusion, who needs a soul? Rooh ki parwaaz ho gayi, yeh jism hai jo jeeye jaa raha hai, the soul has flown away and this stubborn body lives on. Mirza Kallan sighs, takes his bowl and lota, collects the coins from his host, touches his forehead in salam and leaves, ignoring the murmuring and protesting audience.”

“The apostle Paul often appears in Christian thought as the one chiefly responsible for the de-Judaization of the gospel and even for the transmutation of the person of Jesus from a rabbi in the Jewish sense to a divine being in the Greek sense. Such an interpretation of Paul became almost canonical in certain schools of biblical criticism during the nineteenth century, especially that of Ferdinand Christian Baur, who saw the controversy between Paul and Peter as a conflict between the party of Peter, with its 'Judaizing' distortion of the gospel into a new law, and the party of Paul, with its universal vision of the gospel as a message about Jesus for all humanity. Very often, of course, this description of the opposition between Peter and Paul and between law and gospel was cast in the language of the opposition between Roman Catholicism (which traced its succession to Peter as the first pope) and Protestantism (which arose from Luther's interpretation of the epistles of Paul). Luther's favorite among those epistles, the letter to the Romans, became the charter for this supposed declaration of independence from Judaism.”