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“The loss of Jarlaxle and the others, which seemed more likely than not, was hitting him harder than any loss he had ever known. He had been more outraged at the fall of House Oblodra those many decades before, but even with that catastrophe, even with the loss of his mother and family, he had not felt like this. For now, for the first time in his centuries of life, Kimmuriel Oblodra realized a profound sense of sadness, a level of grief that wouldn’t even allow him to plot or scheme around it, whether to find some manner of revenge or to better protect himself from any repercussions. None of that even seemed to matter at this time. He was just sad. Nakedly so.”

“The loss of political diversity among professor, particularly in fields that deal with politicized content, can undermine the quality and rigor of scholarly research... when a field lacks political diversity, researchers tend to congregate around questions and research methods that generally confirm their shared narrative, while ignoring questions and methods that don't offer such support. The loss of political diversity among the faculty has negative consequences for students, too, in three ways. First, there's the problem that many college students have little or no exposure to professors from half of the political spectrum. Many students graduate with an inaccurate understanding of conservatives, politics, and much of the United States... Second, the loss of viewpoint diversity among the faculty means that what students learn about politically controversial topics will often be "left shifted" from the truth. [The third problem] is the risk that some academic communities- particularly those in the most progressive parts of the country- may attain such high levels of political homogeneity and solidarity that they undergo a phase change, taking on properties of a collective entity that are antithetical to the normal aims of a university... Politically homogenous communities are more susceptible to witch hunts”

“The loss of public interest, however, did not mean the end of world order aspirations. Quite the opposite; the "big idea" of world organization remained active within elite circles, largely operating beyond the knowledge or concern of the public. A corollary was this: As public memory fogged with the advance of time, the notion of world government - once openly identified and celebrated - faded into our cultural background, eventually slipping into the realm of "conspiracy theory.”

“The loss of quality that is so evident at every level of spectacular language, from the objects it glorifies to the behavior it regulates, stems from the basic nature of a production system that shuns reality. The commodity form reduces everything to quantitative equivalence. The quantitative is what it develops, and it can develop only within the quantitative.”

“The loss of seriousness seems to me to be, in effect, a loss of hope. I think that the thing that made people rise to real ambition, real gravity was the sense of posterity, for example - a word that I can remember hearing quite often when I was a child and I never hear anymore. People actually wanted to make the world good for people in generations that they would never see. It makes people think in very large terms to try to liberate women, for example, or to try to eliminate slavery.”

“The loss of the object of love is, for the human unconscious, so much worse than the damnation of the Being, hence the fragmentation of consciousness resulting from this possibility. The persistence of the ego, in these conditions, must be given by the recognition of the ego as an extension of the totality of the world of life, or, of the transcendence of the Self, that is, it is beyond the instant, conditions or materiality - the immortal soul of ancient religions or, the non-duality of Buddhism.”

“The loss of the religious understanding of the human condition—that Man is a fallen creature for whom virtue is necessary but never fully attainable—is a loss, not a gain, in true sophistication. The secular substitute—the belief in the perfection of life on earth by the endless extension of a choice of pleasures—is not merely callow by comparison but much less realistic in its understanding of human nature.”

“The loss of white ethno-cultural confidence manifests itself in other ways. Among the most important is a growing unwillingness to indulge the anti-white ideology of the cultural left. When whites were an overwhelming majority, empirically unsupported generalizations about whites could be brushed off as amusing and mischievous but ultimately harmless. As whites decline, fewer are willing to abide such attacks. At the same time, white decline emboldens the cultural left, with its dream of radical social transformation.”

“The loss of white ethno-cultural confidence manifests itself in other ways. Among the most important is a growing unwillingness to indulge the anti-white ideology of the cultural left. When whites were an overwhelming majority, empirically unsupported generalizations about whites could be brushed off as amusing and mischievous but ultimately harmless. As whites decline, fewer are willing to abide such attacks. At the same time, white decline emboldens the cultural left, with its dream of radical social transformation. ... From a modern perspective, the most important figure to emerge from this milieu is Randolph Bourne. Viewed as a spokesman for the new youth culture in upper-middle-class New York, Bourne burst onto the intellectual scene with an influential essay in the respected Atlantic Monthly in July 1916 entitled ‘Trans-National America’. Here Bourne was influenced by Jewish-American philosopher Horace Kallen. Kallen was both a Zionist and a multiculturalist. Yet he criticized the Liberal Progressive worldview whose cosmopolitan zeal sought to consign ethnicity to the dustbin of history. Instead, Kallen argued that ‘men cannot change their grandfathers’. Rather than all groups giving and receiving cultural influence, as in Dewey’s vision, or fusing together, as mooted by fellow Zionist Israel Zangwill in his play The Melting Pot (1910), Kallen spoke of America as a ‘federation for international colonies’ in which each group, including the Anglo-Saxons, could maintain their corporate existence. There are many problems with Kallen’s model, but there can be no doubt that he treated all groups consistently. Bourne, on the other hand, infused Kallen’s structure with WASP self-loathing. As a rebel against his own group, Bourne combined the Liberal Progressives’ desire to transcend ‘New Englandism’ and Protestantism with Kallen’s call for minority groups to maintain their ethnic boundaries. The end product was what I term asymmetrical multiculturalism, whereby minorities identify with their groups while Anglo-Protestants morph into cosmopolites. Thus Bourne at once congratulates the Jew ‘who sticks proudly to the faith of his fathers and boasts of that venerable culture of his’, while encouraging his fellow Anglo-Saxons to: "Breathe a larger air . . . [for] in his [young Anglo-Saxon’s] new enthusiasms for continental literature, for unplumbed Russian depths, for French clarity of thought, for Teuton philosophies of power, he feels himself a citizen of a larger world. He may be absurdly superficial, his outward-reaching wonder may ignore all the stiller and homelier virtues of his Anglo-Saxon home, but he has at least found the clue to that international mind which will be essential to all men and women of good-will if they are ever to save this Western world of ours from suicide." Bourne, not Kallen, is the founding father of today’s multiculturalist left because he combines rebellion against his own culture and Liberal Progressive cosmopolitanism with an endorsement – for minorities only – of Kallen’s ethnic conservatism. In other words, ethnic minorities should preserve themselves while the majority should dissolve itself.”

“The loss that now casts its deep shadow over you is also a task to endure and a matter of coming to terms with all of the suffering that may befall us—for once the mother leaves us, we lose all protection. You have to undergo the terrible process of becoming more resilient. But in return... (and you have also begun to feel this already) in return the power of protection now becomes yours, and all the gentleness which until now you had been able to receive will blossom more and more inside of you into your new capacity to share it as something—inherited and acquired unspeakably, at the deepest price—of your own.”