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“I believe that religion, generally speaking, has been a curse to mankind — that its modest and greatly overestimated services on the ethical side have been more than overcome by the damage it has done to clear and honest thinking. I believe that no discovery of fact, however trivial, can be wholly useless to the race, and that no trumpeting of falsehood, however virtuous in intent, can be anything but vicious. I believe that the evidence for immortality is no better than the evidence of witches, and deserves no more respect. I believe in the complete freedom of thought and speech — alike for the humblest man and the mightiest, and in the utmost freedom of conduct that is consistent with living in organized society. I believe in the capacity of man to conquer his world, and to find out what it is made of, and how it is run. I believe in the reality of progress. I —But the whole thing, after all, may be put very simply. I believe that it is better to tell the truth than to lie. I believe that it is better to be free than to be a slave. And I believe that it is better to know than be ignorant.”

“Causing any damage or harm to one party in order to help another party is not justice, and likewise, attacking all feminine conduct [in order to warn men away from individual women who are deceitful] is contrary to the truth, just as I will show you with a hypothetical case. Let us suppose they did this intending to draw fools away from foolishness. It would be as if I attacked fire -- a very good and necessary element nevertheless -- because some people burnt themselves, or water because someone drowned. The same can be said of all good things which can be used well or used badly. But one must not attack them if fools abuse them.”

“What I'd like to read is a scientific review, by a scientific psychologist--if any exists--of 'A Scientific Man and the Bible'. By what route do otherwise sane men come to believe such palpable nonsense? How is it possible for a human brain to be divided into two insulated halves, one functioning normally, naturally and even brilliantly, and the other capable only of such ghastly balderdash which issues from the minds of Baptist evangelists? Such balderdash takes various forms, but it is at its worst when it is religious. Why should this be so? What is there in religion that completely flabbergasts the wits of those who believe in it? I see no logical necessity for that flabbergasting. Religion, after all, is nothing but an hypothesis framed to account for what is evidentially unaccounted for. In other fields such hypotheses are common, and yet they do no apparent damage to those who incline to them. But in the religious field they quickly rush the believer to the intellectual Bad Lands. He not only becomes anaesthetic to objective fact; he becomes a violent enemy of objective fact. It annoys and irritates him. He sweeps it away as something somehow evil...”

“Politics bores you?" Bronsen said. Julien smiled. "It does. Apologies, sir, and it is not that I haven't tried to be fascinated. But careful and meticulous research has suggested the hypothesis that all politicians are liars, fools, and tricksters, and I have as yet come across no evidence to the contrary. They can do great damage, and rarely any good. It is the job of the sensible man to try and protect civilization from their depradations.”

“Don't you know the soul is an immortal principle? How can it suffer alteration?" "I don't believe at all that it's an immortal principle. I believe it can perfectly be destroyed. That's what has happened to mine, which was a very good one to start with; and it's you I have to thank for it. You're very bad," she added with gravity in her emphasis.”

“My fear buys nothing. I expect it to buy nothing. In this case, I want it to buy nothing--who cares how I feel about flags? And yet, I know other people's fear--as irrational than mine, more irrational than mine--buys everything. It moves armies, obliterates thousands. As with rage, there is an invisible force to fear, a gravity. I can no more push my fear upward into another echelon of privilege than those above me can help but let theirs fall, with terrible force, onto the lives of those below.”

“Anger, resentment and jealousy doesn't change the heart of others-- it only changes yours.”

“To be naive is to be unaware of how stupid and cruel other people are; but, by some definitions, ignorance is nearly the opposite of naivety in being a kind of cynicism, in being unaware of their intelligence and humanity. It seems to be a normal although unfortunate case that the great many of us consciously abhor ignorance in others yet subconsciously practice it ourselves: as naivety is apparent and well-known to inflict its damage upon oneself; whereas the alternative and the easier, ignorance, its damage upon others.”

“What the hell was that?” he asked no-one in particular. “Did they ram us?” “Uh – negative, sir.” Marnetti offered, reading an instrumental assessment from his display, “It seems we were hit by some kind of pulse wave generated by their jump.” “Their jump? – You mean by arriving they nearly killed us?” Marnetti nodded, continuing, “Range 0.5 kilometers, Captain. Holding steady. No recognized weapons activity.” “Damage report.” He ordered, feeling his way back into his seat, eyes glued to the viewscreen. “Shield 2 down, 1 is buckling.” Pluddeman choked. “Power stable, all systems holding steady,” Marnetti added, now rubbing some bruises. “Any communications?” “Nothing, sir. Static on all frequencies.” “What are they doing?” “Nothing, sir. Waiting maybe.” “Waiting, my ass!” Dayne barked. “They must be sizing us up!”

“There are an incalculable—even infinite—number of situations in which we can practice forgiveness. Expecting it to be a singular action—motivated by the sheer imperative to move on and forget—can be more damaging than the original feelings of anger. Accepting forgiveness as pluralistic and as an ongoing, individualized process opens us up to realize the role that our own needs play in conflict resolution.”