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C Quotes

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“Changing the social order in one fell swoop, Henry Gerber wrote in 1940, is “like trying to push over a big stone wall with your skull.” It can’t be done. But “we can undermine the wall by little individual blasts and it will topple down by-and-by.” Or, as Del Shearer said in 1965, social revolution required at least “a century of subtle attack” on the dominant culture. As riots engulfed the United States in 1968, Frank Kameny saw similarities between homophiles and those Black Americans taking to the streets to express centuries of anger. “BUT,” Kameny said, “the Negro has truly explored and exhausted well-neigh, if not actually all, other avenues, and has gotten to the firm, unyielding stone wall of prejudice which blocks them. WE have run into this, but have not yet reached the end of all avenues.” Queer people soon hit the end of all avenues, crashing into an unyielding stone wall.”

“Changing the structure and rules of the global economy will require a mass movement based on messages of compassion, justice, and equality, as well as collaborative and democratic processes ... If we stay positive, inclusive, and democratic, we have a truly historic opportunity to build a global movement for social justice.”

“Changing the way LGBTQ individuals with chronic or life-limiting illnesses are cared for requires a paradigm shift in the way we (collectively, as health care professionals) approach the conversation about what it means to be inclusive in our compassion. You don’t need to change your religious or moral beliefs to provide good care to LGBTQ individuals.”

“Changing the world is like trying to straighten a dog's tail. However much you may try, you won't succeed. But although the tail won't straighten, if you keep trying every day, at least you will put on some muscle. Similarly, even though it is difficult to make a change, our effort to do so in itself brings positive results. It will help us change. Without waiting for others to change,if we change ourselves first, that will make a difference. Instead of worrying about results, focus on doing our best in what we are engaged in.”

“Changing things is not easy, and I say this without any irony. It is not that someone does not want to, but because it is a hard thing to do. Take Obama, a forward-thinking man, a liberal, a democrat. Did he not pledge to shut down Guantanamo before his election? But did he do it? No, he did not. And may I ask why not? Did he not want to do it? He wanted to, I am sure he did, but it did not work out. He sincerely wanted to do it, but did not succeed, since it turned out to be very complicated.”

“Changing what we think is always a sticky process, especially when it comes to religion. When new information becomes available, we cringe under an orthodox mindset, particularly when we challenge ideas and beliefs that have been “set in stone” for decades. Thomas Kuhn coined the term paradigm shift to represent this often-painful transition to a new way of thinking in science. He argued that “normal science” represented a consensus of thought among scientists when certain precepts were taken as truths during a given period. He believed that when new information emerges, old ideas clash with new ones, causing a crisis. Once the basic truths are challenged, the crisis ends in either revolution (where the information provides new understanding) or dismissal (where the information is rejected as unsound). The information age that we live in today has likely surprised all of us as members of the LDS Church at one time or another as we encounter new ideas that revise or even contradict our previous understanding of various aspects of Church history and teachings. This experience is similar to that of the Copernican Revolution, which Kuhn uses as one of his primary examples to illustrate how a paradigm shift works. Using similar instruments and comparable celestial data as those before them, Copernicus and others revolutionized the heavens by describing the earth as orbiting the sun (heliocentric) rather than the sun as orbiting the earth (geocentric). Because the geocentric model was so ingrained in the popular (and scientific!) understanding, the new, heliocentric idea was almost impossible to grasp. Paradigm shifts also occur in religion and particularly within Mormonism. One major difference between Kuhn’s theory of paradigm shift and the changes that occur within Mormonism lies in the fact that Mormonism privileges personal revelation, which is something that cannot be institutionally implemented or decreed (unlike a scientific law). Regular members have varying degrees of religious experience, knowledge, and understanding dependent upon many factors (but, importantly, not “faithfulness” or “worthiness,” or so forth). When members are faced with new information, the experience of processing that information may occur only privately. As such, different members can have distinct experiences with and reactions to the new information they receive. This short preface uses the example of seer stones to examine the idea of how new information enters into the lives of average Mormons. We have all seen or know of friends or family who experience a crisis of faith upon learning new information about the Church, its members, and our history. Perhaps there are those reading who have undergone this difficult and unsettling experience. Anyone who has felt overwhelmed at the continual emergence of new information understands the gravity of these massive paradigm shifts and the potentially significant impact they can have on our lives. By looking at just one example, this preface will provide a helpful way to think about new information and how to deal with it when it arrives.”

“Changing words isn't so hard. Recognizing a particular sound, swapping it for another - that was easy even for your ancestors. Reading what happens in your head and the heads of all the beings around you, now that is difficult. Finding equivalents in one culture for the basic concepts of another - that is really difficult. I say the word vegetable and the translator tells you something like 'edible moss'. So, yes, it's a miracle, but it's a dangerous miracle. It makes you think you understand beasts and you never do. When it comes down to it, you can't even understand your own species.”