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W Quotes

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All W Quotes

“We can put the mattress on the floor and I'll sleep on the box springs. That okay, princess?" "That's okay." "Have you seen Shrek? The cartoon?" "No, why?" "Because you remind me of Princess Fiona. Not quite as curvy, of course." "Of course." "C'mon... give me a hand? This mattress weighs a ton." "You're right," she groaned. "What the hell is in here?" "Generations of peasants who died of fatigue." "Charming.”

“We can put your friends in the tower,” Vidrol added, rubbing a finger along the sharp line of his jaw. “It’s only a matter of time before the Darkness tries capturing them and using them against you. If Calder fails to produce you, that’s exactly where they’ll turn next and the tower is the most secure part of the Keep.” “And me?” I asked, my lip twitching. “Where are you going to put me?” His eyes flashed dark green, his lids growing heavy. “On your back,” he said plainly. “On my bed. On my desk. Over my throne. You pick.”

“We can read the paper or current magazines and learn about national and world events, think about controversial subjects, learn how to disagree respectfully, and how, finally, to act on our convictions. We can read for pure delight, and if we do this as a family or classroom or other group we can build wonderful memories.”

“We can read without seeing, and we can also read without understanding. What happens to our imaginations when we have lost the narrative thread in a story, when we breeze past words we don't understand, when we read words without knowing to what they refer? "When I am reading a sentence in a book that references something unknown to me (as when I have inadvertently skipped a passage), I feel as though I am reading a syntactically correct but semantically meaningless 'nonsense' sentence. The sentence feels meaningful -- it has the flavor of meaning -- and the structure of its grammar thrusts me forward through the sentence and on to the next, though in truth I understand (and picture) nothing. "How much of our reading takes place in such a suspension of meaning? How much time do we spend reading seemingly meaningful sentences without knowing their referents? How much of our reading takes place in such a void -- propelled by mere syntax? "All good books are, at heart, mysteries. (Authors withhold information. This information may be revealed over time. This is one reason we bother to tum a book's pages.) A book may be a literal mystery (Murder on the Orient Express, The Brothers Karamazov) or metaphysical mystery (Moby-Dick, Doctor Faustus) or a mystery of a purely architectonic kind -- a chronotopic mystery (Emma, The Odyssey). "These mysteries are narrative mysteries -- but books also defend their pictorial secrets ... "'Call me Ishmael ... ' "This statement invites more questions than it answers. We desire that Ishmael's face be, like the identity of one of Agatha Christie's murderers: "Revealed! "Writers of fiction tell us stories, and they also tell us how to read these stories. From a novel I assemble a series of rules -- not only a methodology for reading (a suggested hermeneutics) but a manner of cognition, all of which carries me through the text (and sometimes lingers after a book ends). The author teaches me how to imagine, as well as when to imagine, and how much.”

“We can rebuild our architecture and infrastructure – the kind, unlike under capitalism, that can largely withstand extreme weather – (largely) out of hemp; we can build a high-speed fully automated system of production from durable, lightweight bioplastic and graphene, out of hemp and other plants, powered by biofuel and hemp batteries, while – because of hemp’s ability to revive soil and absorb CO2 – healing the soil and stabilising the climate in the process. This reconstruction of society, which would raise living standards exponentially for everyone, is not an ideal or a fantasy, it is a necessity both historically and ecologically. But it can only be realised through socialism.”

“We can recall that earlier, Hegel claimed that the particularization, individuation, and determinateness of the Concept is a movement and reference outward, which suggests that the judgment of the Concept must have the same outward reference. The notion of outward reference suggests that the subjective Concept strives to correspond with reality and approximates it, but ultimately remains inadequate and unequal to reality until we reach what Hegel calls the Idea. What does it mean, then, that life is the immediate Idea, the immediate unity and division of Concept and reality? Roughly, I think it means the following: life qua Idea not only is the ground of the correspondence between subject and predicate in judgment but must also be the ground of a schema of reality, allowing reality to take shape for and appear to the judging subject in a way that corresponds with its powers of judgment. That is, in order for reality to potentially correspond or not correspond to judgments of the Concept, reality must appear immediately to the judging subject in a particular way. This reality is not the immediacy of sheer being, not is it the immediacy of intuition in the form of space and time; rather, it is the immediate schema of the form of life, a form that Hegel outlines in the chapter on 'Life' according to three poles: corporeality, externality, and process of the species. Reality for Hegel is this not the immediacy of sheer being or bare givenness but, rather, always appears as shaped by the specific constitution of one's life-form, and all life-forms immediately experience reality according to the specific constitution of these three poles.”

“We can reject everything else: religion, ideology, all received wisdom. But we cannot escape the necessity of love and compassion.... This, then, is my true religion, my simple faith. In this sense, there is no need for temple or church, for mosque or synagogue, no need for complicated philosophy, doctrine or dogma. Our own heart, our own mind, is the temple. The doctrine is compassion. Love for others and respect for their rights and dignity, no matter who or what they are: ultimately these are all we need. So long as we practice these in our daily lives, then no matter if we are learned or unlearned, whether we believe in Buddha or God, or follow some other religion or none at all, as long as we have compassion for others and conduct ourselves with restraint out of a sense of responsibility, there is no doubt we will be happy.”

“We can reject everything else: religion, ideology, all received wisdom. But we cannot escape the necessity of love and compassion. This, then, is my true religion, my simple faith. In this sense, there is no need for temple or church, for mosque or synagogue, no need for complicated philosophy, doctrine, or dogma. Our own heart, our own mind, is the temple. The doctrine is compassion. Love for others and respect for their rights and dignity, no matter who or what they are: ultimately these are all we need.”

“We can remove the blocks to realizing our Higher Power by experiencing (including living in the Now), remembering, forgiving and surrendering (these five realizations can be viewed as being ultimately the same). Regular spiritual practices help us with this realization. (138)”

“We can reorient science - for example, a kind of medicine much more directed toward the enormous number of women's health problems which are neglected now. But the original givens of this science are the same for men and for women. Women simply have to steal the instrument; they don't have to break it, or try, a priori, to make of it something totally different. Steal it and use it for their own good.”

“We can rest contentedly in our sins and in our stupidities, and anyone who has watched gluttons shoveling down the most exquisite foods as if they did not know what they were eating will admit that we can ignore even pleasure. But pain insists upon being attended to. God whispers to us in our pleasures, speaks in our consciences, but shouts in our pains. It is his megaphone to rouse a deaf world.”