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I Quotes

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All I Quotes

“In October 2017, bombshell reporting from the New York Times and The New Yorker revealed that dozens of women, including high-profile actresses, had accused top film producer Harvey Weinstein of rape, sexual assault, and sexual harassment. The number of Weinstein accusers would eventually total more than eighty, with accusations that stretched back thirty years. Ten days after the story broke, actress Alyssa Milano tweeted, “If you’ve been sexually harassed or assaulted write ‘me too’ as a reply to this tweet.” Within twenty-four hours, more than 12 million social-media posts referenced #MeToo, and the viral social feminism campaign soon spread across eighty-five countries. Alyssa Milano quickly credited the phrase “#MeToo” to its originator, the activist Tarana Burke, who coined the phrase in 2006 as a way to raise awareness and promote solidarity among women of color who’d suffered sexual assault.”

“IN OCTOBER 2019, just a few months before the novel coronavirus swept the world, Johns Hopkins University released its first Global Heath Security Index, a comprehensive analysis of countries that were best prepared to handle an epidemic or pandemic. The United States ranked first overall, and first in four of the six categories—prevention, early detection and reporting, sufficient and robust health system, and compliance with international norms. That sounded right. America was, after all, the country with most of the world’s best pharmaceutical companies, research universities, laboratories, and health institutes. But by March 2020, these advantages seemed like a cruel joke, as Covid-19 tore across the United States and the federal government mounted a delayed, weak, and erratic response. By July, with less than 5% of the world’s population, the country had over 25% of the world’s cumulative confirmed cases. Per capita daily death rates in the United States were ten times higher than in Europe. Was this the new face of American exceptionalism?”

“In offering to you, my countrymen, these counsels of an old and affectionate friend, I dare not hope they will make the strong and lasting impression I could wish; that they will control the usual current of the passions, or prevent our nation from running the course which has hitherto marked the destiny of nations. ... moderate the fury of party spirit, to warn against the mischiefs of foreign intrigue, to guard against the impostures of pretended patriotism; this hope will be a full recompense for the solicitude for your welfare, by which they have been dictated.”

“In ogni città di questo mare c'era un quartiere per gli ospiti: a Cagliari, a Napoli, a Marsiglia, a Palermo; Costantinopoli spaccata in due è un arancia, ogni spicchio è un'etnia, una religione, un pezzo di città tutta insieme diversa. Non ho mica detto che è facile, non voglio far polemiche. Dico che è possibile ascoltare altre lingue senza prendere paura. Nostrani e foresti? Ma questa era una città che nella sua storia aveva un quartiere per ognuno! Un fondaco, un "funduq" per i turchi, uno agli alemanni, uno ai boemi, uno agli armeni, uno ai livornesi, uno ai genovesi, uno agli ebrei...”

“In ogni paese, a ogni torneo, individui di qualsiasi nazionalità ed etnia uniti dalla medesima ossessione. Gens una sumus: cosi il motto della Federazione internazionale degli scacchi. Siamo una sola famiglia di persone inebriate dal rumore dei pezzi sul legno -- tac! toc! e pronte a ritrovarci qui nonostante le barriere, i muri, l'atomica, tutto quel che fino a un attimo fa sembrava separarci per sempre, e tutto quel che un domani inventeremo per separaci ancora.”

“In Ogunquit,” she said, “he was the most insufferable kid you could imagine. A lot of it was compensation for his family situation, I guess… to them it must have seemed like he had hatched from a cowbird egg or something… but after the flu, he seemed to change. At least to me, he did. He seemed to be trying to be, well… a man. Then he changed again. Like all at once. He started to smile all the time. You couldn’t really talk to him anymore. He was… in himself. The way people get when they convert to religion or read—” She stopped suddenly, and her eyes took on a momentary startled look that seemed very like fear. “Read what?” Stu asked. “Something that changes their lives,” she said. “Das Kapital. Mein Kampf. Or maybe just intercepted love letters.”

“In Oishinbo: Ramen and Gyōza, Yamaoka and the gang are on an assignment to help a lonely gyōza chef find a new recipe and true love. While investigating, they have lunch at a dumpling restaurant that boasts "100 types of gyōza" on the sign. (Incidentally, a cute thing about Japanese restaurant chains is that they often put the word "chain" in the name, like, "Gyōza Chain Hanasaki.") They eat dumplings with fillings like garlic-miso, flaked salmon, and Chinese roast pork.”

“In old age the consolation of hope is reserved for the tenderness of parents, who commence a new life in their children, the faith of enthusiasts, who sing hallelujahs above the clouds; and the vanity of authors, who presume the immortality of their name and writings.”

“In old days men had the rack. Now they have the Press. That is an improvement certainly. But still it is very bad, and wrong, and demoralizing. Somebody — was it Burke? — called journalism the fourth estate. That was true at the time no doubt. But at the present moment it is the only estate. It has eaten up the other three. The Lords Temporal say nothing, the Lords Spiritual have nothing to say, and the House of Commons has nothing to say and says it. We are dominated by Journalism.”

“In old days there were angels who came and took men by the hand and led them away from the city of destruction. We see no white-winged angels now. But yet men are led away from threatening destruction: a hand is put into theirs, which leads them forth gently towards a calm and bright land, so that they look no more backwards; and the hand may be a little child's.”

“In old days there were angels who came and took men by the hand and led them away from the city of destruction. We see no white-winged angels now. But yet men are led away from threatening destruction: a hand is put into theirs, which leads them forth gently towards a calm and bright land, so that they look no more backward; and the hand may be a little child's.”

“In Old English, thou (thee, thine, etc.) was singular and you was plural. But during the thirteenth century, you started to be used as a polite form of the singular - probably because people copied the French way of talking, where vous was used in that way. English then became like French, which has tu and vous both possible for singulars; and that allowed a choice. The norm was for you to be used by inferiors to superiors - such as children to parents, or servants to masters, and thou would be used in return. But thou was also used to express special intimacy, such as when addressing God. It was also used when the lower classes talked to each other. The upper classes used you to each other, as a rule, even when they were closely related. So, when someone changes from thou to you in a conversation, or the other way round, it conveys a different pragmatic force. It will express a change of attitude, or a new emotion or mood.”

“In Old High German and in Old English, geist and gaest did not designate a revenant as geist and ghost do today, and scato, "the shadow, did not apply to phantoms. We can deduce from this that revenants were not evanescent: they were not images or mists, but flesh and blood individuals, which is confirmed by the Norse literature and the rare texts from other Germanic countries.”

“In old interviews I was still worried about being judged. I think my life was about how can I keep myself in control. How can I just get through this and be okay? And, you know, you turn the corner. You realize that you're not imprisoned by your life or your circumstances or your genetics or anything. I really believe that we all have the ability to come out of our story. But you have to tell your story first in order to come out of it.”

“In old prints melancholy is usually portrayed as a woman, disheveled, deranged, surrounded by broken pitchers, leaning casks, torn books. She may be sunk in unpeaceful sleep, heavy limbed, overpowered by her inability to take the world's measure, her compass and book laid aside. She is very frightening, but the person she frightens most is herself. She is her own disease. Miter shows her wearing a large ungainly dress, winged, a garland in her tangled hair. She has a fierce frown and so great is her disarray that she is closed in by emblems of study, duty, and suffering: a bell, an hourglass, a pair of scales, a globe, a compass, a ladder, nails. Sometimes this woman is shown surrounded by encroaching weeds, a conweb undisturbed above her head. Sometimes she gazes out of the window at a full moon for she is moonstruck. And should melancholy strike a man it will because he is suffering from romantic love: he will lean his padded satin arm on a velvet cushion and gaze skywards under the nodding plume of his hat, or he will grasp a thorn or a nettle and indicate that he does not sleep. These men seem to me to be striking a bit of a pose, unlike women, whose melancholy is less picturesque. The women look as if they are in the grip of an affliction too serious to be put into words. The men, on the other hand, appear to have dressed up for the occasion, and are anxious to put a noble face on their suffering. Which shows that nothing much has changed since the sixteenth century at least in that respect.”

“In Old Savannah by Stewart Stafford Quaking earth unleashed, An immigrant stands proud in the mêlée, Takes up the standard of his adopted country, And joins the charge. Blind in the cannon smoke, Grapeshot ricochets past, Then the patriot holds his gut, And falls bleeding. His wife awakes, To see his apparition at the foot of their bed, Morose and fading fast, Tears hang like ever-present Spanish moss on live oak. The immigrant stands proudly once more, Motionless and eternal on the plinth, A child with his father at the base points up at him, With future glory in his eyes. © Stewart Stafford, 2021. All rights reserved.”

“in old times, whole communities used the method of passive resistance to redress a grievance. The technique was to sit motionless in a public place, without food and exposed to the weather, until the ruler agreed to the people’s demands. Sometimes, when he was particularly tyrannical, his subjects would desert the land, leaving the ruler to live in loneliness and mend his ways. In ancient India it was considered the duty of a wise man to abandon the kingdom when all methods of weaning a king from bad ways had failed.”