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“Spin' is a polite word for deception. Spinners mislead by means that range from subtle omissions to outright lies. Spin paints a false picture of reality by bending facts, mischaracterizing the words of others, ignoring or denying crucial evidence, or just 'spinning a yarn' - by making things up.”

“Spindly branches of buttercups were secreted among gleaming stems still moist at the roots from last night's rain that had washedand refreshed the entire wood, had dowered it in poignant transparency, the unique, inconsolable quality of rainy countries, as if all was glimpsed through tears.”

“Spinifex Meaning: Dangerous pleasures Triodia | Central Australia Tjanpi (Pit.) is a tough, spiky grass dominating much of Australia's interior red sand country, thriving on the poorest, most arid soils the desert has to offer. Tussock-forming, its roots go deep, often as far down as three meters. Certain types are used by Anangu to make a resin adhesive.”

“Spinner parts, who do not themselves become dizzy, have the job of spinning internally to send out feelings or impulses to all the other parts, the main person, or a group of selected parts. Many of the “booby traps" or “fail-safe" programmes involve spinning. Often, when a programme (that is, a particular training) is in operation, the survivor feels dizzy, as though something or someone is “spinning" inside his or her head. If this is happening to you, you can speak to the spinner and ask that part to stop spinning or to slow down the spin. If this does not work, ask to speak with whoever is making the spinner part spin. This strategy, of working up through the chain of command, applies to mind control treatment recovery in general. Another tactic you can use is to ask the spinner to spin in the opposite direction, which will often put away whatever is being spun. If permitted by those in charge, a spinner can also replace whatever lesson is being spun with something positive, such as a feeling of calmness, taken from a positive memory.”

“Spinoza , for example, thought that insight into the essence of reality, into the harmonious structure of the eternal universe, necessarily awakens love for this universe. For him, ethical conduct is entirely determined by such insight into nature, just as our devotion to a person may be determined by insight into his greatness or genius. Fears and petty passions, alien to the great love of the universe, which is logos itself, will vanish, according to Spinoza, once our understanding of reality is deep enough.”

“Spinoza follows Maimonides in rejecting the ordinary meanings which attach to words, and in asking his readers to attend, not to language, but to the ‘ideas’ which he is attempting to convey by means of it. Common usage is governed by the imagination, which associates words, not with clear and distinct ideas, but with the confused conceptions of experience. In the language of imagination nothing can be truly described, and nothing is more misleadingly rendered by the imagination than the ultimate subject matter of philosophical speculation – God himself”

“Spinoza formulated the profoundly important principle that *all determination is negation*. To determine a thing is to cut it off from some sphere of being and so to limit it. To define is to set boundaries. To say that a thing is green limits it by cutting it from the sphere of pink, blue, or other-coloured things. To say that it is good cuts it off from the sphere of evil. This limitation is the same as negation. To *affirm* that a thing is within certain limits is to *deny* that it is outside those limits. To say that it is green is to say that it is not pink. Affirmation involves negation. Whatever is said of a thing denies something else of it. All determination is negation. This principle is fundamental for Hegel also, but with him it takes rather the converse form that *all negation is determination*. Formal logicians will remind us that we cannot simply convert Spinoza's proposition. But it is sufficient to point out in reply that not only does affirmation involve negation; negation likewise involves affirmation. To say that a thing belongs to one class is to affirm that it belongs to some other class,—though we may not know what that class is. Positive and negative are correlatives which mutually involve each other. To posit is to negate: this is Spinoza's principle. To negate is to posit: this is Hegel's. When, therefore, we meet Hegel talking about "the portentous power of the negative," we have to consider that for him negation is the very process of creation. For the *positive* nature of an object consists in its determinations. The nature of a stone is to be white, heavy, hard, etc. And since all determinations are negations, it follows that the positive nature of a thing consists in its negations. Negation, therefore, is of the very essence of positive being. And for the world to come into being what is above all necessary is the force of negation, "the portentous power of the negative." The genus only becomes the species by means of the differentia, and the differentia is precisely that which carves out a particular class from the general class by excluding, i.e., negating, the other species. And the species again only becomes the individual in the same way, by negating other individuals. These thoughts are no causal reflections of Hegel. They underlie his entire system. We must get to understand that these three ideas, determination, limitation, and negation, all involve each other." —from_The Philosophy of Hegel_”

“Spinoza’s (1632—1677) Ethics starts with a clear framework, explanation, and definition of his terms. In that way, the philosophical inquiry becomes more accessible and precise for a reader or interpreter to understand and grasp. When Spinoza, in his definitions, uses the term substance, we understand that it is God. But when the term substance reappears under point III and then again under VI, which treats God, we must question why. For Spinoza, there is substance and substance. What is the difference between the substance under III and VI? We would say that, according to Spinoza, the ultimate, infinite substance is God, and everything formed is of the same substance. If that is the case, all substance is God or Nature. If all substance is God, then the question is, why separate substance from substance? Spinoza wanted to highlight the difference between the infinite substance of the ultimate Being, God, and the substance that makes Nature in all its forms. But nature, or anything in nature, is substance “which is in itself and is conceived through itself and does not need another “thing” to form it.” Nature is just a manifestation or mode of God or Substance. Substance (substantia) is not a new term and has been used since Aristotle, if not earlier. Perhaps the substance is interchangeable with terms like arche, aether …. fifth element, proton archon (first principle), Plotinus’ Divine mind (nous), or intelligence. Here are Spinoza’s definitions: Of God DEFINITIONS I. By cause of itself I understand that whose essence involves existence, or that whose nature cannot be conceived unless existing. II. That thing is called finite in its own kind (in suo genere) which can be limited by another thing of the same nature. For example, a body is called finite because we always conceive another which is greater. So a thought is limited by another thought; but a body is not limited by a thought, nor a thought by a body. III. By substance I understand that which is in itself and is conceived through itself; in other words, that the conception of which does not need, the conception of another thing from which it must be formed. IV. By attribute I understand that which the intellect perceives of substance as constituting its essence. V. By mode I understand the modifications of substance, or that which is in another thing through which also it is conceived. VI. By God I understand Being absolutely infinite, that is to say, substance consisting of infinite attributes, each one of which expresses eternal and infinite essence.”

“Spinoza was the supreme rationalist. He saw an endless stream of causality in the world. For him there is no such entity as will or will power. Nothing happens capriciously. Everything is caused by something prior, and the more we devote ourselves to the understanding of this causative network, the more free we become." ... "I'm sure he would have said that you are subject to passions that are driven by inadequate ideas rather than by the ideas that flow from a true quest for understanding the nature of reality." ... "He states explicitly that a passion ceases to be a passion as soon as we form a more clear and distinct idea of it--that is, the causative nexus underlying the passion." p.269”

“Spinse lo sguardo su e giù per la strada priva di grazia. E in quel momento gli parve che in una strada come quella, in una città come quella, ogni vita che vi si vive debba essere senza significato e intollerabile. Il senso di disintegrazione, di decadenza, endemico del nostro tempo, divenne incombente. In certo qual modo aveva a che fare coi cartelloni pubblicitari dall’altra parte della strada. Fissò ora con occhi ancor più veggenti quelle facce sogghignanti d’un metro di larghezza. Dopo tutto, c’era qualcosa di più che semplice vacuità, ingordigia e banalità su quelle facce. Tavolo d’Angolo vi sorride, un sorriso apparentemente ottimistico, con un lampeggiar di denti falsi. Ma che cosa si nasconde dietro quel sorriso? Desolazione, vuoto, profezie di sciagure. Ché non vedete, se sappiate guardare, come dietro quella soddisfazione e quella contentezza imbellettate, sotto quella banalità panciuta e ridacchiante, non ci sia altro che un terribile vuoto, una disperazione segreta? L’immenso desiderio di morte del mondo moderno. Patti suicidi. Teste ficcate nel forno a gas in solitarie villette. Anticoncezionali e stupefacenti. E le premonizioni di guerre future. Aerei nemici in volo su Londra; il sonoro, minaccioso ronzar delle eliche, il rombo dirompente delle bombe. È tutto scritto sulla faccia di Tavolo d’Angolo.”

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“Spirit crave it familiar in anybody who have God calling, how to know that you got this crave?By uncertified feeling like you feel like something missing, that you can't reaching it, going to church doesn't end it,hunger of doing God's things, unexplained spiritual hunger don't fix and more by hiding with doing bad things even suicide not the answer cause it not fix that hunger,the secret is death declaring your suicide application so don't even think about it, you can ask Jonah in the bible from Damascus,fish guts didn't digestive him after swallowing him three days,so solution pray to God ask him to show him what he want you to do that will be the cure for it that will be the end of that nightmare or being hunted by nature about it.”

“Spirit discernment is rare because it is expensive. It means a sensitive conscience, an instructed understanding through study of the Book of God. It means a passion for purity, for truth, for the right, for Christ Himself, and for living uncompromisingly true in the daily habit. All this lies back of a seeing spirit eye. And these things cost. Discernment is expensive.”

“Spirit does not belong to any particular religion because It has nothing to do with any religion and humanity cannot claim any exclusivity to It because we and our planet is nothing but a drop in the ocean of this endless Universe.”