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“As for God, I frankly admit that I find it easier to live with the age-old questions about suffering than with many of the easy or pious explanations offered from time to time. Some of which seem to verge on blasphemy. I hope so much that no one has sought to try and comfort you by saying that God must have needed Francesca more than you. I would find it impossible to worship a God who deliberately stole my child from me. Such a God would be a moral monster.”

“As for Gus, he had come to Haddan with no appreciation for the human race and no expectations of his fellow man. He was full ready to confront contempt; he'd been beleaguered and insulted often enough to have learned to ignore anything with a heartbeat. Still, every once in a while he made an exception, as he did with Carlin Leander. He appreciated everything about Carlin and lived for the hour when they left their books and sneaked off to the graveyard. Not even the crow nesting in the elm tree could dissuade him from his mission, for when he was beside Carlin, Gus acquired a strange optimism; in the light of her radiance the rest of the world began to shine. For a brief time, bad faith and human weakness could be forgotten or, at the very least, temporarily ignored. When it came time to go back to their rooms, Gus followed on the path, holding on to each moment, trying his best to stretch out time. Standing in the shadows of the rose arbor in order to watch Carlin climb back up the fire escape at St. Anne's, his heart ached. He could tell he was going to be devastated, and yet he was already powerless. Carlin always turned and waved before she stepped through her window and Gus Pierce always waved back, like a common fool, an idiot of a boy who would have done anything to please her.”

“As for Hayek, he had no funds for a rental, having just bought a house. It was a good time to make a purchase: there was plenty of inventory and house prices were falling as tens of thousands cleared out of London. But he had also been given notice. As luck would have it, one came available on Turner Close. As noted earlier, in order to be able to afford the down pay- ment, that spring Hayek sold to the Bank for International Settlements, via its director, Per Jacobsson, six hundred or so volumes on money and bank- ing published before 1900, mostly in English, which he had collected in the late 1920s for the never-completed big volume on money. They were in their new home by August (Bartley interviews, Nov 2, 1983; IB 94).”

“As for history, we are living in its ruins. And as for biographies, we are living with the consequences of all the decisions ever made in them. I tend not to read them for pleasure. It's not unlike carefully scrutinizing the map when one has already reached the destination.' 'But romances aren't real, and surely never were. Doesn't that take away some of the savour?' 'What an interesting choice of words. "Not real, and never were." Could there be any more appropriate literature for men of our profession? Why are you always so averse to fiction, when we've made it our meal-ticket?' 'I live in the real world,' said Locke, 'and my methods are of the real world. They are, just as you say, a profession. A practicality, not some romantic whim.”

“As for history, we are living in its ruins. And as for biographies, we are living with the consequences of all the decisions ever made in them. I tend not to read them for pleasure. It’s not unlike carefully scrutinizing the map when one has already reached the destination.”

“As for Iago’s jealousy, one cannot believe that a seriously jealous man could behave towards his wife as Iago behaves towards Emilia, for the wife of a jealous husband is the first person to suffer. Not only is the relation of Iago and Emilia, as we see it on stage, without emotional tension, but also Emilia openly refers to a rumor of her infidelity as something already disposed of. Some such squire it was That turned your wit, the seamy side without And made you to suspect me with the Moor. At one point Iago states that, in order to revenge himself on Othello, he will not rest till he is even with him, wife for wife, but, in the play, no attempt at Desdemona’s seduction is made. Iago does not encourage Cassio to make one, and he even prevents Roderigo from getting anywhere near her. Finally, one who seriously desires personal revenge desires to reveal himself. The revenger’s greatest satisfaction is to be able to tell his victim to his face – "You thought you were all-powerful and untouchable and could injure me with impunity. Now you see that you were wrong. Perhaps you have forgotten what you did; let me have the pleasure of reminding you." When at the end of the play, Othello asks Iago in bewilderment why he has thus ensnared his soul and body, if his real motive were revenge for having been cuckolded or unjustly denied promotion, he could have said so, instead of refusing to explain.”

“As for journalism education, there are some terrifically exciting things going on in some schools. Others are struggling to adapt. Curriculum changes can be slow, by design. Yet there are arguably more dynamic minds, old and young, gravitating to teaching than ever before, both on the research and scholarly side and on the side of what is called "professional practice," a term that usually refers to experienced journalists without Ph.D's moving to the academy.”

“As for karma itself, it is apparently only that which binds "jiva" (sentience, life, spirit, etc.) with "ajiva" (the lifeless, material aspect of this world) - perhaps not unlike that which science seeks to bind energy with mass (if I understand either concept correctly). But it is only through asceticism that one might shed his predestined karmic allotment. I suppose this is what I still don't quite understand in any of these shramanic philosophies, though - their end-game. Their "moksha", or "mukti", or "samsara". This oneness/emptiness, liberation/ transcendence of karma/ajiva, of rebirth and ego - of "the self", of life, of everything. How exactly would this state differ from any standard, scientific definition of death? Plain old death. Or, at most, if any experience remains, from what might be more commonly imagined/feared to be death - some dark perpetual existence of paralyzed, semi-conscious nothingness. An incessant dreamless sleep from which one never wakes? They all assure you, of course, that this will be no condition of endless torment, but rather one of "eternal bliss". Inexplicable, incommunicable "bliss", mind you, but "bliss" nonetheless. So many in the realm of science, too, seem to propagate a notion of "bliss" - only here, in this world, with the universe being some great amusement park of non-stop "wonder" and "discovery". Any truly scientific, unbiased examination of their "discoveries", though, only ever seems to reveal a world that simply just "is" - where "wonder" is merely a euphemism for ignorance, and learning is its own reward because, frankly, nothing else ever could be. Still, the scientist seeks to conquer this ignorance, even though his very happiness depends on it - offering only some pale vision of eternal dumbfoundedness, and endless hollow surprises. The shramana, on the other hand, offers total knowledge of this hollowness, all at once - renouncing any form of happiness or pleasure, here, to seek some other ultimate, unknowable "bliss", off in the beyond...”