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I Quotes

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All I Quotes

“It is their nature, beautiful and simple. That you would destroy such beings, Mr. Lincoln, such superior creatures, seems madness to me.” “That you speak of them with such reverence, Mr. Poe, seems madness to me.” "Can you imagine it? Can you imagine seeing the universe through such eyes? Laughing in the face of time and death—the world your Garden of Eden? Your library? Your harem?”

“It is their usual reaction; they employ not words and reasoned conversation or discourse to resolve problems, but the truncheon, the jackbooted foot, or the gun. Sophistication requires more competence and skill than mere thuggery. It is a harder, loftier charge to be civilised than to let the beast in man devour man. The enlightened mind knows that all is challengeable, questions all, and thus, learns and grows. The weak, narrow mind makes its beliefs – whatever form they take – sacrosanct, defending them with violence if necessary. Political extremists, much like religious zealots, are the latter. They destroy what they cannot convert. They annihilate those they cannot control or make conform. They have found no peace in life, no love, and so promote war and division, as emotional cripples – inflicting their own pain and misery and malignant stupidity on the world. Their language binds people together, but only by stirring the darkest excesses of the soul; language of hate, and intolerance, fear and conspiracy, and the need for vengeance. In war-scarred Europe, these cripples direct mass-psychology, and would make the world in their own likeness; mutilated by violence and tribalism and hate. They use language in its most evil, twisted form. They appeal to the lowest form of understanding, on a level I hesitate to allow for the term ‘human intelligence’ to be associated. Children, fertile minds ripe for molestation. Now they will be taught what to think, not how to think. Language, that twisted poison. It scars purity.”

“It is then, we say, in the successive stages of his experience, that the believer sees more distinctly, and adores more profoundly, and grasps more firmly, the finished righteousness of Christ. And what is the school in which he learns his nothingness, his poverty, his utter destitution? The school of deep and sanctified affliction. In no other school is it learned, and under no other teacher but God. Here his high thoughts are brought low, and the Lord alone is exalted.”

“It is therefore absurd to approach the subject of health piecemeal with a departmentalized band of specialists. A medical doctor uninterested in nutrition, in agriculture, in the wholesomeness of mind and spirit is as absurd as a farmer who is uninterested in health. Our fragmentation of this subject cannot be our cure, because it is our disease. The body cannot be whole alone. Persons cannot be whole alone. It is wrong to think that bodily health is compatible with spiritual confusion or cultural disorder, or with polluted air and water or impoverished soil.”

“It is therefore easy to see why Authority frowns on Friendship. Every real Friendship is a sort of secession, even a rebellion. It may be a rebellion of serious thinkers against accepted clap-trap or of faddists against accepted good sense; of real artists against popular ugliness or of charlatans against civilised taste; of good men against the badness of society or of bad men against its goodness. Whichever it is, it will be unwelcome to Top People.”

“It is therefore important to discover whether there is any answer to Hume within the framework of a philosophy that is wholly or mainly empirical. If not, there is no intellectual difference between sanity and insanity. The lunatic who believes that he is a poached egg is to be condemned solely on the ground that he is in a minority, or rather — since we must not assume democracy — on the ground that the government does not agree with him. This is a desperate point of view, and it must be hoped that there is some way of escaping from it.”

“It is therefore of supreme importance that we consent to live not for ourselves but for others. When we do this we will be able first of all to face and accept our own limitations. As long as we secretly adore ourselves, our own deficiencies will remain to torture us with an apparent defilement. But if we live for others, we will gradually discover that no expects us to be 'as gods'. We will see that we are human, like everyone else, that we all have weaknesses and deficiencies, and that these limitations of ours play a most important part in all our lives. It is because of them that we need others and others need us. We are not all weak in the same spots, and so we supplement and complete one another, each one making up in himself for the lack in another.”

“It is therefore perfectly plausible that memories of childhood sexual abuse could be buried for years and then recalled, and that motivated forgetting, dissociative amnesia, or some other mechanism could account for some of the allegations in cases that Loftus has testified in. But because of the way in which the entire debate has been framed around the issue of "repression" and "recovery," these nuances have been largely ignored.”

“It is therefore recommended... to set apart Thursday the eighteenth day of December next, for solemn thanksgiving and praise, that with one heart and one voice the good people may express the grateful feelings of their hearts and consecrate themselves to the service of their divine benefactor.”

“It is therefore scientifically correct to say that 'natural selection has been proved to be an agent of evolutionary change' - we can, in fact, prove it by doing. But it is totally illegitimate to claim that the discovery of this mechanism - natural selection - proves that the cause of evolution 'was automatic with no room for divine guidance or design'.”

“It is therefore worth noting, and indeed wonderful to see, how man, besides his life in the concrete, always lives a second life in the abstract. In the former he is abandoned to all the storms of reality and to the influence of the present; he must struggle, suffer, and die like the animal. But his life in the abstract, as it stands before his rational consciousness, is the calm reflection of his life in the concrete, and of the world in which he lives; it is precisely that reduced chart or plan previously mentioned. Here in the sphere of calm deliberation, what previously possessed him completely and moved him intensely appears to him cold, colourless, and, for the moment, foreign and strange; he is a mere spectator and observer. In respect of this withdrawal into reflection, he is like an actor who has played his part in one scene, and takes his place in the audience until he must appear again. In the audience he quietly looks on at whatever may happen, even though it be the preparation of his own death (in the play); but then he again goes on the stage, and acts and suffers as he must. From this double life proceeds that composure in man, so very different from the thoughtlessness of the animal.”