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B Quotes

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“Berbat bir yolda ilerlemeye çalışıyorsun, kolay olan şeyi seçebilirsin, yani yolunu değiştirip tamamen başka bir yola geçebilirsin ya da en zor olanı şeyi seçebilirsin: Yolu güzelleştirip düzeltebilirsin ve şimdi aynı yoldan devam edebilirsin! Ülken berbat bir durumdayken birinci şeyi yapabilirsin ya da ikinci şeyi, ama şunu asla unutma, şan ve şeref sadece ikinci seçenekte yatar!”

“Berdasarkan ketetapan prinsip akidah Ahli Sunnah wa al-Jamaah ini, maka perkataan 'Allah' bukan daripada perkataan atau bahasa manusia. Sebaliknya, ia adalah sebuah nama yang diketahui oleh manusia melalui wahyu yang datang kepada para rasul daripada Allah swt. Ini bererti, manusia hanya mengetahui bahawa lafaz Allah merupakan nama bagi zat Allah tetapi tidak mampu dikenali hakikat-Nya sebenar. Dalam erti kata lain, Allah swt sendiri yang memperkenalkan diri-Nya dengan lafaz Allah kerana hanya Dia sahaja yang Maha Mengetahui nama-Nya.”

“Bereaved, she made it home, thanked the neighbor and headed to bed to sob herself to sleep. Rich’s arrival from work was followed by a rattlesnake response to the two children wandering the house without supervision. Finding Gail in bed, he berated his wife for her selfishness. Gail announced the miscarriage to Rich. “I hope you’re happy.” He shrugged and said, “I’m sorry about that. Comm ci comme sa. You win some, you lose a bunch. I guess I’ll go fix spaghetti for the girls.” She turned over to look him in the eye. “It was a beautiful, perfectly formed little boy,” she said with a tear-streaked face. Rich looked a little stunned at the news. He heard his wife’s voice dull compared to the coursing blood in his ears. “Yes, he looked like you. His curls, his lashes…” Maybe he would have wanted a son, but the wheels of his mind kept turning. “There’s always another night, another baby to be had when he’s out of college, another son to be born when we’re more financially stable.” “If you wouldn’t have tricked me…” “Into this pregnancy,” she finished his thought. “And so, you think you have tricked me back.”

“Bereavement Sermon (The Sonnet) You don't find a way out of grief, You embrace it and it becomes your strength. You don't find a way out of suffering, You surf it and it endows you with courage. Avoiding sorrow you won't find happiness, Road to happiness goes through sorrow. No matter how dark life seems tonight, without heartwrecking darkness, we'll never discover resilience, and grow. Amidst the grief none of this makes sense, I've felt it first hand this past month. So I say, it's okay to be shattered to pieces, but you must gather the pieces and soldier on, for the sake of your living loved ones. It's okay to not be okay, it means your mind is trying to heal itself. Persevering pain for those who live, the sun will rise once again.”

“BERENGER: And you consider all this natural? DUDARD: What could be more natural than a rhinoceros? BERENGER: Yes, but for a man to turn into a rhinoceros is abnormal beyond question. DUDARD: Well, of course, that's a matter of opinion ... BERENGER: It is beyond question, absolutely beyond question! DUDARD: You seem very sure of yourself. Who can say where the normal stops and the abnormal begins? Can you personally define these conceptions of normality and abnormality? Nobody has solved this problem yet, either medically or philosophically. You ought to know that. BERENGER: The problem may not be resolved philosophically -- but in practice it's simple. They may prove there's no such thing as movement ... and then you start walking ... [he starts walking up and down the room] ... and you go on walking, and you say to yourself, like Galileo, 'E pur si muove' ... DUDARD: You're getting things all mixed up! Don't confuse the issue. In Galileo's case it was the opposite: theoretic and scientific thought proving itself superior to mass opinion and dogmatism. BERENGER: [quite lost] What does all that mean? Mass opinion, dogmatism -- they're just words! I may be mixing everything up in my head but you're losing yours. You don't know what's normal and what isn't any more. I couldn't care less about Galileo ... I don't give a damn about Galileo. DUDARD: You brought him up in the first place and raised the whole question, saying that practice always had the last word. Maybe it does, but only when it proceeds from theory! The history of thought and science proves that. BERENGER: [more and more furious] It doesn't prove anything of the sort! It's all gibberish, utter lunacy! DUDARD: There again we need to define exactly what we mean by lunacy ... BERENGER: Lunacy is lunacy and that's all there is to it! Everybody knows what lunacy is. And what about the rhinoceroses -- are they practice or are they theory?”

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“Berge sollte man mit möglichst wenig Anstrengung und ohne Ehrgeiz ersteigen. Unsere eigene Natur sollte das Tempo bestimmen. Wenn man unruhig wird, geht man schneller. Wenn man zu keuchen anfängt, geht man langsamer. Man steigt auf den Berg in einem Zustand, in dem sich Rastlosigkeit und Erschöpfung die Waage halten. Dann, wenn man nicht mehr in Gedanken vorauseilt, ist jeder Schritt nicht mehr bloß ein Mittel zum Zweck, sondern ein einmaliges Ereignis. Dieses Blatt ist gezähnt. Dieser Felsen scheint locker. Von dieser Stelle aus ist der Schnee nicht mehr so gut zu sehen, obwohl man ihm schon näher ist. Das sind Dinge, die man ohnehin wahrnehmen sollte. Nur auf irgendein zukünftiges Ziel hin zu leben ist seicht. Die Flanken des Berges sind es, auf denen Leben gedeiht, nicht der Gipfel. Hier wächst etwas.”

“Bergen zoals deze, en reizigers in de bergen, en hun lotgevallen treft men niet alleen aan in Zen-literatuur, maar in de exemplarische vertellingen van iedere grote religie. De allegorische voorstelling van een natuurlijke berg voor de geestelijke berg die tussen iedere ziel en zijn doel staat, werpt zich makkelijk en als vanzelfsprekend op. Zoals iedereen in het dal beneden ons, staan de meeste mensen hun hele leven voor de aanblik van de geestelijke bergen in hun leven waarin zij zich nooit begeven, tevreden als ze zijn met de verhalen van degenen die er geweest zijn, en op die manier vermijden ze de beproevingen. Sommige reizen in de bergen begeleid door ervaren gidsen die de beste en minst gevaarlijke wegen kennen die tot hun bestemming leiden. Weer anderen, meest onervaren en zonder vertrouwen, wagen het hun eigen weg te ontdekken. Slechts weinigen slagen daarin, maar af en toe halen enkelen het door louter wilskracht, geluk en genade. Zodra zij zijn gearriveerd beseffen zij beter dan alle anderen dat er niet één, of een vast aantal wegen bestaat. Er zijn zoveel wegen als er afzonderlijke zielen zijn.”

“Bergson felt the event of the First World War this way. Before it broke out, it appeared both possible and impossible (the similarity with the suspense surrounding the Iraq war is total), and at the same time he experienced a sense of stupefaction at the ease with which such a fearful eventuality could pass from the abstract to the concrete, from the virtual to the real. We see the same paradox again in the mix of jubilation and terror that characterized, in a more or less unspoken way, the event of 11 September. It is the feeling that seizes us when faced with the occurrence of something that happens without having been possible. In the normal course of events, things first have to be possible and can only actualize themselves afterwards. This is the logical, chronological order. But they are not, in that case, events in the strong sense. This is the case with the Iraq war, which has been so predicted, programmed, anticipated, prescribed and modelled that it has exhausted all its possibilities before even taking place. There is no longer anything of the event in it. There is no longer anything in it of that sense of exaltation and horror felt in the radical event of 11 September, which resembles the sense of the sublime spoken of by Kant. The non-event of the war leaves merely a sense of mystification and nausea.”

“Bergson, on s'en souvient, voyait dans l'évolution l'expression d'une force créatrice, absolue en ce sens qu'il ne la supposait pas tendue à une autre fin que la création en elle-même et pour elle-même. En cela il diffère radicalement des animistes (qu'il s'agisse d'Engels, de Teilhard ou des positivistes optimistes tels que Spencer) qui tous voient dans l'évolution le majestueux déroulement d'un programme inscrit dans la trame même de l'Univers. Pour eux, par conséquent, l'évolution n'est pas véritablement création, mais uniquement 'révélation' des intentions jusque-là inexprimées de la nature. D'où la tendance à voir dans le développement embryonnaire une émergence de même ordre que l'émergence évolutive. Selon la théorie moderne, la notion de 'révélation' s'applique au développement épigénétique, mais non, bien entendu, à l'émergence évolutive qui, grâce précisément au fait qu'elle prend sa source dans l'imprévisible essentiel, est créatrice de nouveauté absolue. Cette convergence apparente entre les voies de la métaphysique bergsonienne et celles de la science serait-elle encore l'effet d'une pure coïncidence? Peut-être pas: Bergson, en artiste et poète qu'il était, très bien informé par ailleurs des sciences naturelles de son temps, ne pouvait manquer d'être sensible à l'éblouissante richesse de la biosphère, à la variété prodigieuse des formes et des comportements qui s'y déploient, et qui paraissent témoigner presque directement, en effet, d'une prodigalité créatrice inépuisable, libre de toute contrainte. Mais là où Bergson voyait la preuve la plus manifeste que le 'principe de la vie' est l'évolution elle-même, la biologie moderne reconnaît, au contraire, que toutes les propriétés des êtres vivants reposent sur un mécanisme fondamental de conservation moléculaire. Pour la théorie moderne l'évolution n'est nullement une propriété des êtres vivants puisqu'elle a sa racine dans les imperfections mêmes du mécanisme conservateur qui, lui, constitute bien leur unique privilège. Il faut donc dire que la même source de perturbations, de 'bruit', qui, dans un système non vivant, c'est-à-dire non réplicatif, abolirait peu à peu toute structure, est à l'origine de l'évolution dans la biosphère, et rend compte de sa totale liberté créatrice, grâce à ce conservatoire du hasard, sourd au bruit autant qu'à la musique: la structure réplicative de l'ADN.”

“Berjalanlah dan terus berjalanlah dengan niat kebaikan untuk mengejar restu dari Allah, bersama orang-orang yang kaucintai, lalu sematkan dalam hati dan pikiranmu akan perjalanan hidupmu tentang surga yang akan kaugapai. Maka seberat, sepanjang, dan sebesar apa pun halangan yang melintangi langkahmu, akan terbuka dengan sendirinya atas Izin-Nya. Ingatlah, Tuhan akan mengirim malaikat-malaikat-Nya yang mempunyai keringanan tangan tak bertepi untuk menyelamatkanmu manakala kau hendak terpeleset di ujung jurang yang curam. (123)”

“Berjamaah lagi kita. Kuliti daging di pagi buta. Besok si jagal dengan parangnya Mata pisau di bawah mata kosongnya Bapak bersorban di atas mimbar. Berdiri tegap sunyi lalu berkelakar. Nak, nikmatilah daging halal mu di antara 365 hari yang kau sia siakan; karena sodara mu , terlalu kenyang pada bangkai mu Pada detik detik candaan nama ayah mu, ibu mu, ludahi wajah mu sepulang sholat, sepulang kau bermaksiat, menurut perhitungan bola mata mereka #andradobing”