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I Quotes

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All I Quotes

“In the sciences, looking good was usually a negative. It implied you wasted time on outdoor activities instead of building something useful. Even using hair product or makeup implied misguided priorities. Like you thought how things looked mattered, instead of how they worked. We liked to look at attractive people. We expected it of our movie stars and TV characters. But we did not respect it. We knew physical attractiveness was inversely correlated with intelligence, because look at us.”

“In the scriptures there is no such thing as righteous pride. It is always considered as a sin. We are not speaking of a wholesome view of self-worth, which is best established by a close relationship with God. But we are speaking of pride as the universal sin, as someone has described it. . . . Essentially, pride is a "my will" rather than "thy will" approach to life. The opposite of pride is humbleness, meekness, submissiveness, or teachableness.”

“In the scrubbed and gleaming kitchen, here mother's rolled-out pasta dough used to cover the entire top of the chrome and Formica table. Rosa could still picture the long sleek muscles in her mother's arms as she wielded the red-handled rolling pin, drawing it in smooth, rhythmic strokes over the butter-yellow dough. The reek of the burnt-out motor was a corruption here, in Mamma's world. The smell of her baking ciambellone used to be so powerful it drew the neighbors in, and Rosa could remember the women in their aprons and scuffs, sitting on the back stoop, sharing coffee and Mamma's citrusy ciambellone, fresh from the oven.”

“In the sea, Corr’s clumsiness will disappear, his weight cradled by the saltwater. I don’t want to say good-bye. I blink to clear my vision and reach up. I pull off his halter. The ocean is his love and now, finally, he’ll have it. I back out of the surf. There’s a thin, long wail. Corr takes a labored step away from the November sea. And another. He is slow, and the sea sings to us both, but he returns to me.”

“In the search for character and commitment, we must rid ourselves of our inherited, even cherished biases and prejudices. Character, ability and intelligence are not concentrated in one sex over the other, nor in persons with certain accents or in certain races or in persons holding degrees from some universities over others. When we indulge ourselves in such irrational prejudices, we damage ourselves most of all and ultimately assure ourselves of failure in competition with those more open and less biased.”

“In the search for meaning we must not forget that the gods (or God, for that matter) are a concept of the human mind; they are the creatures of man, not vice versa. They are needed and invented to give meaning and purpose to the struggle that is life on Earth, to explain strange and irregular phenomena of nature, haphazard events and, above all, irrational human conduct. They exist to bear the burden of all things that cannot be comprehended except by supernatural intervention or design.”

“In the second book of his great autobiographical word, Confessions, Augustine fretted at length over a childish act of vandalism that he committed long ago with some teenage friends; he was now struggling to understand the motive behind an action that seemed to serve no purpose whatsoever. He concluded that he broke the law for no other reason than the thrill of breaking it, experiencing a rush he calls a 'deceptive sense of omnipotence.' By this phrase he meant that such gratuitous lawbreaking provides the illusion of being as free from the restraints of the moral law as is God, who must be imagined as both creating the moral law and existing outside it. But Augustine went on to say that this attempt to be a god is really only a 'perverse and vicious imitation' of the real deity, not only because it’s so obviously an illusion but also because the very attempt to be like God tacitly concedes that God is a superior model to be imitated.”

“In the second century B.C., the Greek writer and historian Polybius offered his own meditation, based on a profound study of what we now call “ancient history,” though to him it was “modern history.” After discussing the necessity of equilibrium within a state in his History of Rome, and the importance of checks and balances, Polybius launched into a discussion of decadence. He said there were two “sources of decay existing from natural causes” in the state. One of these causes was external, while the other was internal. The external cause of decay admitted of “no certain fixed definition,” he admitted, “but the internal follows a definite order.”