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T Quotes

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All T Quotes

“This hollandaise sauce that's been generously drizzled over the whole dish... I can taste yuzu kosho and soy sauce in it. That's a decidedly Japanese twist on a typically very European sauce! The heavy savoriness of thick sliced pork grilled to a crusty golden brown... ... balances perfectly with the briskly tart Shio Konbu seaweed and shiso leaves mixed into the rice! Then there's the centerpiece of his dish, the tempura egg! It's crispy on the outside and delectably soft and gooey on the inside! Instead of freezing it, he must have poached the egg before deep-frying it this time! The whites are unbelievably tender, and the soft-boiled yolk is so creamy you might not believed it's cooked! To batter and deep-fry a poached egg that delicate without crushing it... ... you'd need skill and a touch bordering on the superhuman! Just how much has he trained?! How hard has he practiced... ... to make this single dish?! "Sure does take you back, doesn't it? This Eggs Benedict. I switched the muffin out for some seasoned rice, a family-restaurant staple. Then there's the poached egg that I deep-fried. Pork chops for the bacon. Japanese-style hollandaise sauce.”

“This hollow of the world, round like a sphere, cannot itself, become of its quality or shape, be wholly visible. Choose any place high on the sphere from which to look down, and you cannot see bottom from there. Because of this, many believe it has the same quality as place. They believe it is visible after a fashion, but only through shapes of the forms whose images seem to be imprinted when one shows a picture of it. In itself, however, the real thing remains always invisible. Hence, the bottom - {if it is a part or a place} in the sphere - is called Haides in Greek because in Greek 'to see' is idein, and there is no-seeing the bottom of a sphere. And the forms are called 'ideas' because they are visible forms. The (regions) called Haides in Greek because they are deprived of visibility are called 'infernal' in Latin because they are at the bottom of the sphere. Such, then, are the original things, the primeval things, the sources or beginnings of all, as it were, for all are in them or from them or through them.”

“This home is not yours, nor this earth! A breeze that caresses the orphan longings of the senses, like that of the softest music – so is life, a passing breeze! All I own is this moment! O night, do you see stars blinking hidden amidst the darkest clouds? O life, can you inhale the fragrance of unborn flowers dancing wet in the rain?”

“This hour I tell things in confidence. I might not tell everybody, but I will tell you. To publish these lines is, of course, to tell everybody. Much as he wants to take us into his confidence, seduce with the warmth and directness of his voice, he's also making one of his sly jokes: he's created an intimacy with all the doors and windows open, in which you could be anyone at all. Even as I laugh at the line, I feel the gesture of his arm around my shoulder, drawing my ear nearer his mouth. What is the difference, in a poem, between performed intimacy and the real thing? What, in a work of art, is not performed? Whitman, perhaps more than any poet before him, explored and exploited poetry's strange duality. In the best poems, we feel the poet's breath, the almost-physical presence of the speaker created by all the tools at the writer's disposal. I sometimes feel that Walt has just walked into the room, as present now as he ever was, a sensual, breathing body that he somehow seems to have constructed of nothing but words.”

“This hour in history needs a dedicated circle of transformed nonconformists. Our planet teeters on the brink of annihilation; dangerous passions of pride, hatred, and selfishness are enthroned in our lives; and men do reverence before false gods of nationalism and materialism. The saving of our world from pending doom will come, not through the complacent adjustment of the conforming majority, but through the creative maladjustment of a nonconforming minority.”

“This house has been far out at sea all night, The woods crashing through darkness, the booming hills, Winds stampeding the fields under the window Floundering black astride and blinding wet Till day rose; then under an orange sky The hills had new places, and wind wielded Blade-light, luminous black and emerald, Flexing like the lens of a mad eye.”

“This house isn't mine anymore, but the memories are; the memories can't be sold. The building that housed my once-upon-a-time dreams stands for someone else now, as it did for the people before us, and I feel happy to let it go. Happy that I can begin again, anew, though bearing the scars of before. They represent wounds that have healed.”

“This huge and terrible industry [the slave trade] was blessed by all churches and for a long time aroused absolutely no religious protest. . . . In the eighteenth century, a few dissenting Mennonites and Quakers in America began to call for abolition, as did some freethinkers like Thomas Paine.”

“This human need for mysticism – surrender to an unknown truth, union – stands at the helm of all romantic feeling. It is, in essence, the same intimacy known in a mother’s arms; in those who are deprived of the experience, the need freezes and, distorted, it can rent a life. All addiction has as its foundation skewed yearning for the same transcendence. For me, the spell of the material was broken by my brother’s death; after his suicide, all I wanted was the renewal of my connection to the intangible.”

“This hypothesis, believed by many Western scholars at the time, held that there were two races present in Africa: the Hamitic race and the Negroid race. The Hamitic race was thought to be a superior race of people who originated in northern Africa. British historian C. G. Seligman went so far as to claim that all significant discoveries and advancements in African history, including those of the Ancient Egyptians, were achieved by Hamites. He argued that Hamites migrated into central Africa, bringing more sophisticated customs, languages, and technologies with them. Hamites were believed by Westerners to be more closely related to white people. Tutsis were believed to be descendants of Hamitic people because they had more "European" features. Hutus were believed to be Negroid. Tutsis were therefore allowed better educations and jobs. Ethnic identity cards were introduced to ensure tribal division. Many have argued that this division was at the root of the Rwandan genocide of 1994, during which members of the Hutu majority murdered as many as eight hundred thousand Tutsi people.”

“This I believe to be the privilege and the burden of all of us who deem ourselves bound by allegiances and loyalties which are broader and deeper than nationalism and which go beyond our nation's self-defined goals and positions. We are called to speak for the weak, for the voiceless, for victims of our nation and for those it calls enemy, for no document from human hands can make these humans any less our brothers.”