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All A Quotes

“A moral é um assunto científico, e não precisamos da religião, menos ainda de um Deus como árbitro invisível. As conquistas de direitos das mulheres, negros, índios, LGBTQIA+, e outros grupos minoritário, foram conquistados enfrentando as igrejas. Igrejas organizadas sempre se opuseram à igualdade, especialmente, se aquilo fosse contra ao que eles ensinam usando a Bíblia deles. A vontade de manter a palavra de Deus fica acima de qualquer moral humana. A igreja não somente conviveu com horrores por séculos, como participou ativamente em muitos deles, em outros por omissão. Não há um direito moderno que a Bíblia não se oponha.”

“A Moran tugboat now had a line out to our stern and on the orders of the Docking Master gently but decidedly pulled the SS African Sun away from the dock, as the last of our lines were hauled in. Once out into the stream and aimed towards the channel the Docking Master went down a long wooden ladder onto the tug. Although things can differ depending on circumstances, most frequently the Tug captain is also the Docking Master. Once free of the tug the Pilot ordered half ahead and aimed the heavily laden ship down the Bay Ridge Channel and into the Upper Bay. As the Third Mate I had the responsibility to keep everything going smoothly on the bridge. It was the Captain’s ship and I had the watch but it was the Harbor Pilot who gave the orders.”

“A more ambitious bet would be to learn from what we imagine a more mature civilization might have attempted. To take the small scientific leap and allow the possibility ‘Oumuamua was extraterrestrial technology is to give humanity the small nudge toward thinking like a civilization that could have left a lightsail buoy for our solar system to run into. It is to nudge us not just to imagine alien spacecraft but to contemplate the construction of our own such craft.”

“A more appropriate expansion is the statement "it is the responsibility of intellectuals to speak the truth and expose lies" a transcript of a talk to a writers conference in Australia in 1996, where I had been asked to talk on "writers and intellectual responsibility" - a question that I said I found "puzzling," because I knew of nothing to say about it beyond truisms, though these were perhaps worth affirming because they are "so commonly denied, if not in words, then in consistent practice."”

“A more fundamental problem with labelling human distress and deviance as mental disorder is that it reduces a complex, important, and distinct part of human life to nothing more than a biological illness or defect, not to be processed or understood, or in some cases even embraced, but to be ‘treated’ and ‘cured’ by any means possible—often with drugs that may be doing much more harm than good. This biological reductiveness, along with the stigma that it attracts, shapes the person’s interpretation and experience of his distress or deviance, and, ultimately, his relation to himself, to others, and to the world. Moreover, to call out every difference and deviance as mental disorder is also to circumscribe normality and define sanity, not as tranquillity or possibility, which are the products of the wisdom that is being denied, but as conformity, placidity, and a kind of mediocrity.”

“A more fundamental questions suggests itself, however. How did the most powerful military in history come to devote its elite forces and advanced technology to the hunt for a man like Qari Munib, a midlevel Taliban figure in a remote corner of the planet, half a world away from the White House and ground zero in Manhattan, more than eleven years after the September 11 attacks?”

“A more general conclusion is that markets may more or less work for a while, but unless sharply constrained they almost necessarily lead to disaster. And constraints are unlikely when major media are often adjuncts of business, the government is largely in its pocket, and the general public is marginalized in one way or another, and susceptible to manipulation.”

“A more just world is possible. In most of the global issues, and also in so many of the development issues I'm involved in in our region, the young people that I am working with are seizing the tools at their disposal and trying to use them well, for issues far larger than their immediate personal benefit and concerns. That's what gives me hope.”

“A more serious consequence of the illusion of control is revealed in our preference for driving over flying. At least part of this irrational—from a survival point of view—habit is due to the fact that we “feel in control” when driving, but not when flying. The probability of dying in a cross-country flight is approximately equal to the probability of dying in a 12-mile drive— in many cases, the most dangerous part of the trip is over when you reach the airport (Sivak & Flannagan, 2003). Gerd Gigerenzer (2006) estimates that the post-9/11 shift from flying to driving in the United States resulted in an additional 1,500 deaths, beyond the original 3,000 immediate victims of the terrorist attacks.”

“A more subtle misconception is that of a hypostasis of evil as indestructible reality, a kind of primal scene, a sort of substratum of accumulated death-drive. The radicality of evil is seen as that of a naturally inevitable force, associated always with violence, suffering and death. Hence Sloterdijk's hypothesis that 'the reality of reality is the eternal return of violence'. To which he opposes a 'pacifism that is in keeping with our most advanced theoretical intuitions, a deep-level pacifism, based on a radical analysis of the circularity of violence, deciphering the forces that determine its eternal return'. A radical analysis, then, to remedy the radical evil. But can a 'radical' analysis have a finality of whatever kind? Is it not itself part of the process of evil?”

“A Morning Prayer The day returns and brings us the petty round of irritating concerns and duties. Help us to play the man; help us to perform them with laughter and kind faces, let cheerfulness abound with industry. Give us to go blithely on our business all this day. Bring us to our resting beds weary and content and undishonored and grant us in the end the gift of sleep.”

“A mortal tether is what binds us to this world. It’s all the beautiful things in our life that make it worth living. It’s the love my parents had for me that lives inside me even though they’re gone and the knowledge deep in my soul that my Mom and Dad would want me to fight and live on and find a way to be happy again. It’s the hope against impossible odds I’ll see my brother one day and get crushed by one of his annoying bear hugs. It’s the pitch of Sara Angelina laughs when I tickle her foot. It’s the deep pink of Liam’s blushes when he steals glances at me and thinks I can’t see.”

“A morte deve ser privada de seu caráter como lugar de incursão do metafísico; sua banalização deve banir a questão sinistra por ela colocada. Schleiermacher falou, certa vez, do nascimento e da morte como "perspectivas" por meio das quais o homem vislumbra o infinito. Mas justamente esse infinito põe em questão seu caráter ordinário, o que faz com que o homem procure bani-lo: a repressão da morte é mais efetiva quando a morte foi naturalizada. A morte deve tornar-se tão coisificada, tão ordinária, tão pública, que nela não reste mais nenhum resquício de questão metafísica. Isso tudo tem consequências decisivas para a relação do homem consigo mesmo e com a realidade em sua totalidade. A ladainha de Todos os Santos expressa a disposição do fiel cristão diante da morte, na seguinte prece: A subitanea morte, libera nos, Domine - "Livrai-nos, Senhor, da morte precoce e inesperada". O arrebatamento súbito, sem que se esteja preparado, munido para enfrentá-lo, aparece como o perigo do homem, do qual ele quer ser salvo. Seu desejo é o de trilhar em plena consciência o último trecho do caminho; ele quer morrer por si mesmo. Se hoje resolvessemos formular uma ladainha dos não fiéis, sem dúvida a prece seria o inverso: "Senhor, dá-nos uma morte repentina e inesperada". A morte deve chegar repentinamente, sem dar tempo para pensar nem sofrer. Aqui fica claro, primeiramente, que a anulação plena do temor metafísico não foi bem sucedida; a pretensão era a de ter pleno controle sobre a própria morte, de preferência, produzindo-a por si mesmo, fazendo-a desaparecer como questão que supera a técnica e que diz respeito ao ser humano como tal. A importância que se confere à questão da eutanásia baseia-se no fato de que é preciso anular a morte como fenômeno que foge ao meu controle, substituindo-a pela morte técnica, a qual eu mesmo não necessito morrer. É preciso fechar a porta à metafísica, antes que ela consiga entrar.”

“A morte é o nosso eterno companheiro. Sempre segue do nosso lado esquerdo, atrás, ao alcance da mão. É o único conselheiro sábio com o qual um guerreiro pode contar. Caso um guerreiro tenha a impressão de que tudo está rumando a um desfecho adverso, e tema ser aniquilado em pouco tempo, pode se virar para a morte e indagar sobre o verdadeiro estado das coisas. A morte lhe responderá, então, que está equivocado, e o único que conta é ser tocado por ela. "Porém, não pousei a mão em você", dirá.”