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“The Sophists had this idea: Forget this idea of what's true or not—what you want to do is rhetoric; you want to be able to persuade the audience and have the audience think you're smart and cool. And Socrates and Plato, basically their whole idea is, "Bullshit. There is such a thing as truth, and it's not all just how to say what you say so that you get a good job or get laid, or whatever it is people think they want.”

“The Sophists start by postulating that there are no limits to what education can accomplish and they maintain, in contrast to the old mystical belief in breeding, that ‘virtue’ can be taught. Western culture, which is based on self-consciousness, self-observation and self-criticism, has its origin in their idea of education. They initiated the history of Western rationalism, with its criticism of dogmas, myths, traditions and conventions. They are the discoverers of historical relativity—the recognition that scientific truths, ethical standards and religious creeds are all historically conditioned. They are the first to realize that all norms and standards, whether in science, law, morality, mythology or art, are creations of human minds and hands. They discover the relativity of truth and falsehood, right and wrong, good and evil. They recognize the pragmatic motives underlying human valuations, and thus pave the way for all subsequent endeavour in the field of humanistic enlightenment. It is to be noted that their rationalism and relativism are connected with the same trend of economy and the same general impulse towards free competition and moneymaking as gave rise to the Renaissance emancipation of science, the enlightenment of the eighteenth century and the materialism of the nineteenth. Their experience of ancient capitalism aroused the same reactions in them as the experience of modern capitalism does in their successors.”

“The sophists were as a rule men who had traveled widely and seen different forms of government. Both conventions and local laws in the city-states could vary widely. This led the Sophists to raise the question of what was natural and what was socially induced. By doing this, they paved the way for social criticism in the city-state of Athens.”

“The sorest afflictions never appear intolerable, but when we see them in the wrong light; when we see them in the hand of God, who dispenses them; when we know that it is our loving Father who abases and distresses us; our sufferings will lose their bitterness and become even a matter of consolation.”

“The sorrow for the dead is the only sorrow from which we refuse to be divorced. Every other wound we seek to heal - every other affliction to forget; but this wound we consider it a duty to keep open - this affliction we cherish and brood over in solitude. Where is the mother who would willingly forget the infant that perished like a blossom from her arms, though every recollection is a pang? Where is the child that would willingly forget the most tender of parents, though to remember be but to lament? Who, even in the hour of agony, would forget the friend over whom he mourns? Who, even when the tomb is closing upon the remains of her he most loved, when he feels his heart, as it were, crushed in the closing of its portal, would accept of consolation that must be bought by forgetfulness? No, the love which survives the tomb is one of the noblest attributes of the soul. If it has its woes, it has likewise its delights; and when the overwhelming burst of grief is calmed into the gentle tear of recollection, when the sudden anguish and the convulsive agony over the present ruins of all that we most loved are softened away in pensive meditation on all that it was in the days of its loveliness - who would root out such a sorrow from the heart? Though it may sometimes throw a passing cloud over the bright hour of gaiety, or spread a deeper sadness over the hour of gloom, yet who would exchange it even for the song of pleasure, or the burst of revelry? No, there is a voice from the tomb sweeter than song. There is a remembrance of the dead to which we turn even from the charms of the living. Oh, the grave! The grave! It buries every error - covers every defect - extinguishes every resentment! From its peaceful bosom spring none but fond regrets and tender recollections.”

“The sorrow,” Shallan said softly, “of watching a life crumble? Of struggling to grab it and hold on, but feeling hope become stringy sinew and blood beneath your fingers as everything collapses?” “Yes.” “The sensation—it’s not sorrow, but something deeper—of being broken. Of being crushed so often, and so hatefully, that emotion becomes something you can only wish for. If only you could cry, because then you’d feel something. Instead, you feel nothing. Just . . . haze and smoke inside. Like you’re already dead.” He stopped in the chasm. She turned and looked to him. “The crushing guilt,” she said, “of being powerless. Of wishing they’d hurt you instead of those around you. Of screaming and scrambling and hating as those you love are ruined, popped like a boil. And you have to watch their joy seeping away while you can’t do anything. They break the ones you love, and not you. And you plead. Can’t you just beat me instead?” “Yes,” he whispered. Shallan nodded, holding his eyes. “Yes. It would be nice if nobody in the world knew of those things, Kaladin Stormblessed. I agree. With everything I have.” He saw it in her eyes. The anguish, the frustration. The terrible nothing that clawed inside and sought to smother her. She knew. It was there, inside. She had been broken. Then she smiled. Oh, storms. She smiled anyway.”

“The sort of dependence that results from exchange, i.e., from commercial transactions, is a reciprocal dependence. We cannot be dependent upon a foreigner without his being dependent on us. Now, this is what constitutes the very essence of society. To sever natural interrelations is not to make oneself independent, but to isolate oneself completely.”