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All I Quotes

“It is also apparent, especially to those familiar with the old order, that all these improvements have evolved from a foundation of social relations and class power built around the architecture of white supremacy. Vestiges of that foundation remain visible within current arrangements, and it can seem commonsensical, therefore, to suspect that it continues to shape the limits of the new structures of routine life. That is one reason, for example, that discussions of the relation between race and life chances in the contemporary United States gravitate so easily toward allusion to the explicit racial hierarchies that defined the Jim Crow era as an alternative to deep examination of the discrete processes that ground and reproduce inequality in the present. But commonsense rests on projection of the familiar and thereby stresses continuity over change. Unquestioned power and deference persist in the region, but their connection to race is no longer straightforward or easily predictable. The tendency to mistake superficially familiar imagery for actual continuity threatens to obscure how the present differs most meaningfully from the past.”

“It is also good to love: because love is difficult. For one human being to love another human being: that is perhaps the most difficult task that has been entrusted to us, the ultimate task, the final test and proof, the work for which all other work is merely preparation. That is why young people, who are beginners in everything, are not yet capable of love: it is something they must learn.”

“It is also important to note that not all pathological presentations are caused by the environment. A child may have underlying difficulties such as intellectual disabilities or other neurodevelopmental disorders. On the other hand, just because a child has survived unscathed does not mean that the environment was benign. We know that some children are naturally less sensitive to environmental influences and as such are more resilient to harsh environments.”

“It is also in despair of being able to understand or make any productive contribution to the highly organised chaos of our politico-economic system that large numbers of people simply abandon political and social committments. They just let society be taken over by a pattern of organisation which is as self-proliferative as a weed, and whose ends and values are neither human nor instinctive but mechanical.”

“It is also interesting to observe that communal ownership violates every instinct of human nature. It destroys initiative, nullifies free agency, suppresses inventive exploration, minimizes the dignity of the individual and makes a god out of an abstract thing called "The State"- to which is delegated complete, unrestricted control over life, liberty and property. . . Like so many other weak systems of government, it can survive only in an atmosphere of a slave state, ruled by a king or a dictator.”

“It is also more than likely that women invented that most fundamental of all material technologies, without which civilization could not have evolved: the domestication of plants and animals. In fact, even though this is hardly ever mentioned in the books and classes where we learn history of "ancient man", most scholars today agree that this is probably how it was. They note that in contemporary gatherer-hunter societies, women, not men, are typically in charge of processing food. It would thus have been more likely that it was women who first dropped seeds on the ground of their encampments, and also began to tame young animals by feeding and caring for them as they did for their own young. Anthropologists also point to the fact that in the primarily horticultural economies of "developing" tribes and nations, contrary to Western assumptions, the cultivation of the soil is to this day primarily in the hands of women.”

“It is also naïve empiricism to provide, in support of some argument, series of eloquent confirmatory quotes by dead authorities. By searching, you can always find someone who made a well-sounding statement that confirms your point of view and, on every topic, it is possible to find another dead thinker who said the exact opposite.”

“It is also painful to see that the struggle against hunger and malnutrition is hindered by market priorities, the primacy of profit, which have reduced foodstuffs to a commodity like any other, subject to speculation, also of a financial nature, The hungry remain, at the street corner, and ask to be recognized as citizens, to receive a healthy diet. We ask for dignity, not for charity.”

“It is also possible to say precisely why. Truth seduces us very easily into a kind of joy of possession: I have comprehended this and that, learned it, understood it. Knowledge is power. I am therefore more than the other man who does not know this and that. I have greater possibilities and also greater temptations. Anyone who deals with truth - as we theologians certainly do - succumbs all too easily to the psychology of the possessor. But love is the opposite of the will to possess. It is self-giving. It boasteth not itself, but humbleth itself.”

“It is also said that the sheep heed the Shepherd, because they know his voice. Is it true that men recognize Christ's call and respond to it? In one sense it must be, for he has said so; yet much in me qualifies the statement. Actually I respond much more readily to the call of 'the others'; I neither really understand Christ's summons nor follow it. Therefore, in order that I may hear, he must not only speak, but also open my ears to his voice. Part of me, the profoundest part, listens to it, but superficial, loud contradiction often overpowers it. The opponents with whom God must struggle in order to win us are not primarily ‘the others,’ but ourselves; we bar his way. The wolf who puts the hireling to flight is not only outside; he is also within. We are the arch-enemy of our own salvation, and the Shepherd must fight first of all with us – for us.”

“It is also striking and worth noting that this apocalyptic message comes to be toned down, and then virtually eliminated, and finally preached against (allegedly by Jesus!) in our later sources. And it is not hard to figure out why. If Jesus predicted that the imminent apocalypse would arrive within his own generation, before his disciples had all died, what was one to think a generation later when in fact it had not arrived? One might conclude that Jesus was wrong. But if one wanted to stay true to him, one might change the message that he proclaimed so that he no longer spoke about the coming apocalypse. So it is no accident that our final canonical Gospel, John, written after that first generation, no longer has Jesus proclaim an apocalyptic message. He preaches something else entirely. Even later, in a book like the Gospel of Thomas, Jesus preaches directly against an apocalyptic point of view (sayings 2, 113). As time went on, the apocalyptic message came to be seen as misguided, or even dangerous. And so the traditions of Jesus’s preaching were changed. But in our earliest multiply attested sources, there it is for all to see.”

“It is also the irrational instinct of religionism, the vague yearning for something to worship—a reflection or shadow of the true devotional principle—which prompts men to project a subjective image of the lower, personal mind, and to endow it with human attributes, and then to claim to receive "revelations" from it; and this—the image of the Beast, or unspiritual mind,—is their anthropomorphic God, a fabulous monster the worship of which has ever prompted men to fanaticism and persecution, and has inflicted untold misery and dread upon the masses of mankind, as well as physical torture and death in hideous forms upon the many martyrs who have refused to bend the knee to this Gorgonean phantom of the beast-mind of man. Truly, where the worshipers of this image of the Beast predominate, the man whose brow and hand are unbranded by this superstition, who neither thinks nor acts in accordance with it, suffers ostracism if not virulent persecution.”

“It is also throught this art that we, as human beings, and more broadly as a culture and society, can relate differently to death. Within a mechanistic and biological-reductionistic view of man, suffering, decay, and death can only be meaningless; they cannot be seen as something that has something to say and teach us as human beings. This is perhaps the biggest problem with the Great Mechanistic Narrative: The ultimate master of the sublunary -death- has not been given an acceptable part in it.”

“It is also true that the less possible it becomes for a man to acquire a new fortune, the more must the existing fortunes appear as privileges for which there is no justification. Policy is then certain to aim at taking these fortunes out of private hands, either by the slow process of heavy taxation of inheritance or by the quicker one of outright confiscation. A system based on private property and control of the means of production presupposes that such property and control can be acquired by any successful man.”

“It is also worth noting that one can obtain a Ph.D. in any branch of science for no other purpose than to make cynical use of scientific language in an effort to rationalize the glaring inadequacies of tbe Bible. A handful of Christians appear to have done this; some have even obtained their degrees from reputable universities. No doubt, others will follow in their footsteps. While such people are technically "scientists," they are not behaving like scientists. They simply are not engaged in an honest inquiry into the nature of the universe. And their proclamations about God and the failures of Darwinism do not in the least signify that there is a legitimate scientific controversy about evolution.”

“It is altogether curious, your first contact with poverty. You have thought so much about poverty—it is the thing you have feared all your life, the thing you knew would happen to you sooner or later; and it, is all so utterly and prosaically different. You thought it would be quite simple; it is extraordinarily complicated. You thought it would be terrible; it is merely squalid and boring. It is the peculiar lowness of poverty that you discover first; the shifts that it puts you to, the complicated meanness, the crust-wiping.”