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I Quotes

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All I Quotes

“In the end all the puzzles of your life will be solved ,until then... laugh at the scepticism, live for the moment and remember everything happens for a reason.”

“In the end, Astrid couldn’t do anything about my . . . turning into light, but she made a prediction. She said the sun would help me and I would be cured thanks to its efforts.’ ‘The sun?’ ‘Yes. It was the symbol I drew from among the runes. Astrid says it represents . . .’ ‘What?’ he said, looking at me curiously, and I could see that he really wanted to hear the answer. I became embarrassed. ‘It’s not important . . .’ I muttered. ‘Please tell me!’ He turned fully towards me and I could feel myself blushing pink. ‘The . . . man in my life.’ I was done for. My heart was beating heavily but Elijah, for the first time since I had awoken, smiled. I was incredibly ashamed of myself, so I made to go back to the house, but the Dark Angel grabbed my wrist.”

“In the end, beauty isn’t measured by physical features but by our likeness to the One in whose image we’re created. So do we measure ourselves against others, then manipulate our beauty to form our own image? Or do we see ourselves as God sees us and allow him to mold us into his likeness? God wants to make us ‘good’ in the Genesis 1 sense of the word. Not a goody-two-shoes, afraid-to-do-anything-wrong sort of good. A beautiful, magnificent good that’s terrible in its splendor.”

“In the end, being open to help is about more than just receiving. It's about giving, sharing, and forging connections. It's about recognizing our shared humanity and our collective need for support. It's an invitation to others to be part of our lives, to contribute to our growth, and to strengthen the bonds that hold us together.”

“In the end both people realized something so utterly simple and yet horrifyingly distant- by removing the ‘otherness’ from their respective identification, they can embrace a land that animates their historical sense of purpose and direction. They can embrace fate by embracing each other as joint caretakers of a historical location that witnessed rivers of blood and the silent weeping of those who dream of a New Jerusalem.”

“In the end, Buchanan was one of the paleocons to back Trump and many of those who formerly loathed most of what Yiannopoulos and what he represented decided to change their minds and back the winning horse, not only of Trump, but also of the new libertines of the online irreverent ‘punk’ right. Having lost Buchannan’s conservative culture war, they were perhaps strategically right to calculate that the only way they can ever have at least some of their ideas heard again would be to back a groping, lecherous, godless presidential candidate and a libertine figure such as Yiannopoulos and his army of online racist, foul-mouthed, porn-loving nihilists, who in many ways represent everything people like Buchannan are supposed to stand against. The rise of Milo, Trump and the alt-right are not evidence of the return of the conservatism, but instead of the absolute hegemony of the culture of non-conformism, self-expression, transgression and irreverence for its own sake – an aesthetic that suits those who believe in nothing but the liberation of the individual and the id, whether they’re on the left or the right. The principle-free idea of counterculture did not go away; it has just become the style of the new right.”

“In the end, ethical interpretation of the Bible means to think critically about how our practices of textual engagement might help us to become both more human and more humane. We are constantly crafting and recrafting ourselves, and the goal is to do so in such a way that we contribute, even if only incrementally, more to the good in the world than to the bad. We think of the point made by Tim Beal (2011, 184), who notes that the etymological root of the word “religion” is typically taken to be the Latin religare, from the verb ligare, meaning “to bind” or “to attach” (ergo our word “ligament”). Religion, in this line of thinking, has to do with being bound to certain doctrines, ideas, or practices. But Beal points out that there is another etymology, suggested by the ancient Roman politician and philosopher Cicero, who proposed that religion derives from the Latin relegere, itself a form of the root legere, “to read” (ergo our words “legible” and even “lectionary”). “Re-ligion” becomes then a process of “re-reading,” and the shaping of a religious life (or more broadly a moral life, or more broadly still just a life) is a continual process of engagement with tradition in the context of present realities. We spoke early on in this book about the “traditioning” process that lies behind the biblical text, the way in which earlier texts and traditions are taken up in later contexts in which they are both preserved and transformed. As a result, Scripture itself presents a rich variety of voices, and sometimes one author or text disagrees with the other. It is an ongoing conversation rather than a set of settled doctrines. And it is our privilege to be invited into that conversation, to become ourselves part of the traditioning process, seeking to bring an unfolding understanding of the good into our present reality.”

“In the end, every startup is different. But in the beginning every startup is the same.”

“In the end, government exists to protect the rights of individuals. It does not exist to protect society, least of all from itself. This is because society is not something that can be protected. Society emerges from the interactions of its members over time. “Protecting society” has no real meaning, precisely because society is always a work in progress. It is constantly refining itself. To “protect society” would be to freeze it, or some aspect of it, in place. And this would destroy society by contradicting its very nature as an emergent phenomenon. So when we use coercive methods in an attempt to “protect society” rather than the individuals who comprise it, we end up with things like the Salem Witch Trials, the Trail of Tears, black chattel slavery, Japanese internment, and numerous other offenses.”

“In the end, he had to admit, he didn't really understand her. He didn't understand women. He didn't understand men. He didn't even understand children very well. All he really understood, he thought, was himself and the rest of the universe. Neither anything like completely, of course, but both well enough to know that what remained to be discovered would make sense; it would fit in, it could all be gradually and patiently fitted together a bit at a time, like an infinite jigsaw puzzle, with no straight edges to look for and no end in sight, but one in which there was always going to be somewhere for absolutely any piece to fit.”

“In the end I came to see that the true prophet of the modern world was Samuel Butler: when he suggested that the machine was an evolutionary development, destined to supersede man as the dominant species and reduce him to greenfly status, the status of machine-minder, homo mechanicus instead of homo sapiens; and to modify his nature accordingly.”

“In the end I created a career of my own, concentrating on my writing and lecturing, reaching larger audiences than I would had I ended up with tenure and a full teaching load. It was Virginia Woolf who said that it is terrible to be frozen out of a sacred tradition - but even more terrible to be frozen into it.”