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E Quotes

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All E Quotes

“Even men of the noblest possible moral character are extremely susceptible to the influence of the physical charms of others. Modern, no less then Ancient History, supplies us with many most painful examples of what I refer to. If it were not so, indeed, History would be quite unreadable.”

“Even men who were engaged in organizing debt-serf cultivation and debt-serf industrialism in the American cotton districts, in the old rubber plantations, and in the factories of India, China, and South Italy, appeared as generous supporters of and subscribers to the sacred cause of individual liberty.”

“Even mistaken hypotheses and theories are of use in leading to discoveries. This remark is true in all the sciences. The alchemists founded chemistry by pursuing chimerical problems and theories which are false. In physical science, which is more advanced than biology, we might still cite men of science who make great discoveries by relying on false theories.”

“Even more dramatic, Alex Todorov at Princeton has shown us that judgments of political candidates' faces in just one second predict 70 percent of U.S. Senate and gubernatorial race outcomes, and even, let's go digital, emoticons used well in online negotiations can lead to you claim more value from that negotiation. If you use them poorly, bad idea. Right? So when we think of nonverbals, we think of how we judge others, how they judge us and what the outcomes are. We tend to forget, though, the other audience that's influenced by our nonverbals, and that's ourselves.”

“Even more essential, however, is the identification of the individuals in the masses with the "führer." The more helpless the "mass-individual" has become, owing to his upbringing, the more pronounced is his identification with the führer, and the more the childish need for protection is disguised in the form of a feeling at one with the führer. This inclination to identify is the psychological basis of national narcissism, i.e., of the self-confidence that individual man derives from the "greatness of the nation." The reactionary lower middle-class man perceives himself in the führer, in the authoritarian state. On the basis of this identification he feels himself to be a defender of the "national heritage," of the "nation," which does not prevent him, likewise on the basis of this identification, from simultaneously despising "the masses" and confronting them as an individual. The wretchedness of his material and sexual situation is so overshadowed by the exalting idea of belonging to a master race and having a brilliant führer that, as time goes on, he ceases to realize how completely he has sunk to a position of insignificant, blind allegiance. The worker who is conscious of his skills—he, in short, who has rid himself of his submissive structure, who identifies with his work and not with the führer, with the international working masses and not with the national homeland—represents the opposite of this. He feels himself to be a leader, not on the basis of his identification with the führer, but on the basis of his consciousness of performing work that is vitally necessary for society's existence.”

“Even more important than the warmth and affection we receive, is the warmth and affection we give. It is by giving warmth and affection, by having a genuine sense of concern for others, in other words through compassion, that we gain the conditions for genuine happiness. More important than being loved, therefore, is to love.”

“Even more objectionable to them: Bhaktisiddhanta initiated non-brahmins as his disciples. Only men born in Brahmin families, conservatives argued, qualified for initiation. Lower castes had never been allowed to take part in the diksha ceremony. The prohibition was purely political, since nothing in India's scriptures supported such discrimination, but it had kept caste Brahmins in power for generations. Bhaktisiddhanta threatened their commercial livelihood. Hostility against Bhaktisiddhanta increased when he added empowerment of women to his list of outrages. Chaitanya Mahaprabhu taught that all souls were prakriti, or female in relation to God. For Bhaktisiddhanta, this meant gender was not a consideration on the path of devotion.”