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All U Quotes

“Ultimately, our questions must emerge not from mental categories, but from deep within the heart. They must rise to the surface of our beings as we sit in silence, so that they are not just the old questions which we raise whenever we have nothing else to talk about or just for the sake of argument. They need to be the questions which make a difference in our lives.”

“Ultimately, said the colonel, the checkpoint is a two-way street, somebody is always crossing from one side to the other, meaning, added the colonel, that there would always be work for those charged with its maintenance. But, the commander dared interject, does that mean our position in the conflict will change, or that we'll turn our backs on old alliances and form new ones? The colonel's face fell, and he said the commander couldn't have heard any such thing from him. He, meaning the colonel, had merely served as a bearer of tidings, a courier, a screw in an intricate mechanism, no more. If the colonel was nothing but a screw, thought the commander, then what could he--meaning the commander--say for himself? He wasn't a screw or even a tack, smaller yet, or as thin as a straight pin...”

“Ultimately the body will rebel. Even if it can be temporarily pacified with the help of drugs, cigarettes or medicine, it usually has the last word because it is quicker to see through self-deception than the mind. We may ignore or deride the messages of the body, but its rebellion demands to be heeded because its language is the authentic expression of our true selves and of the strength of our vitality.”

“Ultimately the bond of all companionship, whether in marriage or in friendship, is conversation.”

“Ultimately the case for shunning animal flesh does not rest on what the Buddha allegedly said or didn't say. What is does rest on is our innate moral goodness, compassion, and pity which, when liberated, lead us to value all forms of life. It is obvious, then, that willfully to take life, or through the eating of meat indirectly to cause others to kill, runs counter to the deepest instincts of human beings.”

“Ultimately, the definition of both the wonder tale and the fairy tale, which derives from it, depends on the manner in which a narrator/author arranges known functions of a tale aesthetically and ideologically to induce wonder and then transmits the tale as a whole according to customary usage of a society in a given historical period. The first stage for the literary fairy tale involved a kind of class and perhaps even gender appropriation. The voices of the nonliterate tellers were submerged, and since women in most cases were not allowed to be scribes, the tales were scripted according to male dictates or fantasies, even though they may have been told by women. Put crudely, it could be said that the literary appropriation of the oral wonder tales served the hegemonic interests of males within the upper classes of particular communities and societies, and to a great extent this is true. However, such a statement must be qualified, for the writing down of the tales also preserved a great deal of the value system of those deprived of power. And the more the literary fairy tale was cultivated and developed, the more it became individualized and varied by intellectuals and artists, who often sympathized with those society marginalized or were marginalized themselves. The literary fairy tale allowed for new possibilities of subversion in the written word and in print, and therefore it was always looked upon with misgivings by the governing authorities in the civilization process.”

“Ultimately, the imperative to be practical in our field hinges on a deep (if somewhat paradoxical) individualism. In spite of overtones of inclusivity, it treats critical work as self-contained, suggesting that truly ethical work in the library world requires each of us to come up with complete sets of questions and complete sets of answers, to individually balance what is understood to be theory with what is understood to be practice, to ensure that our language is always going to be intelligible to everyone. We in the library world ought to understand that this is neither possible nor desirable, as so much of what we do points to the fact that all work is both necessarily incomplete and necessarily interdependent--the citation, the bibliography and its community of complicated absences, the shelf with more than one item, the marginalia and corporeal micro-residues (visible and invisible) left on magazines pulled through circulation, the reference interaction in which knowledge reveals itself to be created between subjects rather than springing forth ex nihilo as the stuff of individual genius. But the individualist myth of exhaustiveness is pervasive, even if it is persistently exhausting. Such tiresome individualism is, of course, profoundly entangled with whiteness, serving as an animating force in well-worn colonial narratives of race: the unhinged white loner as mass shooter, as contrasted with the terrorist motivated by collective cultural allegiance; the intrepid white explorer 'discovering' the land through economic enterprise; the dark masses of migrants threatening to flood the white nation's border, containable only through mass detention, expulsion, or assimilation; the dispossession of a black single mother read as black cultural pathology. More specifically, it aligns epistemologically with the individualism of liberal racial politics: racism as an attribute of individuals, anti-racism as self-work, the problem and solution collocated and self-contained”

“Ultimately the judge threw Moore’s suit out of court, saying he had no case. Ironically, in his decision, the judge cited the HeLa cell line as a precedent for what happened with the Mo cell line. The fact that no one had sued over the growth or ownership of the HeLa cell line, he said, illustrated that patients didn’t mind when doctors took their cells and turned them into commercial products. The judge believed Moore was unusual in his objections. But in fact, he was simply the first to realize there was something potentially objectionable going on.”

“Ultimately, the key to making the most of our time on earth is to stay engaged, stay curious, and stay connected to the things that mater most to us. By adopting a mindset of possibility, focusing on what we enjoy, and taking small steps each day, we can create the energy and momentum we need to keep life from passing us by.”

“Ultimately, the most powerful way to rebalance the interests of private owners and the common good is by shifting the focus towards taxes on wealth - that is, asking those who have accummulated substantial assets down the years (or with inherited wealth, down the centuries) to make a fairer contribution. The case is indisputable: since 2008, average earnings have hardly risen, while the amount of wealth held by the better-off has sky-rocketed. Clearly paying for shocks such as the 2008 crash or the Covid-19 pandemic should not fall solely on those dependent on their immediate income. A Land Value Tax could also play an important role: a policy that would be difficult to evade, and would tackle the vast windfall profits that come from the development of land. It's an idea that has long enjoyed support from all sides of the political spectrum, including Winston Churchill, as well as from economists as divergent as Milton Friedman, Adam Smith and J.K. Galbraith. Given its elegant simplicity and essential fairness, the fact that it has not been introduced in England is a case-book example of the landowners' ability to block reform.”

“Ultimately the most profound problems with psychotherapy have always been that instead of possessing any contrarian or transcendent values to enable it to produce insights countervailing against our dysfunctional and incoherent and humanly destructive culture, its "therapists" have been virtually all shills or agents for this culture, trying to accommodate their patients to a fundamentally unhealthy and insane way of life.”

“Ultimately, the transformation we seek must begin within. We must shift our perception—from seeing others as threats to seeing them as fellow travelers. We must remember that our true wealth lies not in what we possess, but in how we live, love, and serve. When we move from competition to collaboration, from consumerism to conscious living, we begin to dissolve the illusion of separation. The healing of our world will not come from more consumption or accumulation, but from the radical act of remembering that we belong to each other—and to this Earth.”