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“The stoics divided philosophy into three branches: logic, physics, and ethics. Logic covered not only the rules of correct argumentation, but also grammar, linguistics, rhetorical theory, epistemology, and all the tools that might be needed to discover the truth of any matter. Physics was concerned with the nature of the world and the laws that govern it, and so included ontology and theology as well as what we would recognize as physics, astronomy, and cosmology. Ethics was concerned with how to achieve happiness, or how to live a fulfilled and flourishing life as a human being. A stoic sage was supposed to be fully expert in all three aspects.”

“This is why introductions are important--because in the beginning, despite the fact that we already believe we know what it means, there's a chance that over time the definition will change from one thing to another.”

“A man that knows your worth doesn't need to be told how to treat you. That's a given! You won't have to question his feelings, his motives, nor his intentions. How will I know? You ask. See, he will freely show you how he feels and prove it consistently. If you're settling for anything less than what you deserve. Then, maybe you don't even know your worth.”

“The desperate piercing scream of horror echoed far above the sharpened tops of the trees wrapped in thin obsidian-transparent mist, and I startled jerkily, tripping again, and almost collapsed onto the cold moist ground.”

“Majina ya vitabu yanapaswa kuchaguliwa kwa mantiki na kwa makini ya hali ya juu mno, kwa sababu ni miongoni mwa vitu vya kwanza watu wanavyoviona na kuvisoma. Watu wakivutiwa na jina la kitabu, au mwandishi; kitu cha pili watakachovutiwa kuangalia ni dibaji, kusudi wasome muhtasari wa kitabu kizima. Kwa hiyo dibaji inapaswa iandikwe kwa mantiki na kwa makini ileile iliyotumika katika kuchagua jina la kitabu. Lengo la jina la kitabu na dibaji ni kuishawishi hadhira kusoma kitabu na kukifurahia.”

“The upper management team had informed me that an employee that worked for me was a poor performer and would be terminated soon. This employee was clearly displaying mental health issues that were causing problems in the workplace. When I followed the company procedures and reported this to human resources, their response was to inform me that my contract would not be renewed and I would be immediately fired if anyone complained about me. This was my introduction to how mental health issues are handled in the USA.”

“What is your name?" she asked suddenly, instead. "Your full name?" "Christopher Whitelaw, Viscount Grantham. Kit, to you, Miss Makepeace." And then he smiled a smile that made Susannah remember that he'd made a fortune in smuggling, and was wanted for piracy. Perhaps he'd also had an affair with the queen. For it was just that sort of smile: crooked, slow, unnervingly inclusive and intimate. It knew things, that smile. She felt shy suddenly; she was acutely aware of how substantial he was, how hard the muscles under his shirt and trousers were.”

“My minds eye, an oasis where the final petal is caught in the wildfires, foregrounding my inner complexities, a make-up of my day-to-day state of mind twisting and twirling, causing a downpour of sentiments; coiled winds of thought – a spiraling attempt at illuminating my mind. A poem can be a dream, whirling around an idea or, entirely avoiding it – my poems behave like dreams where patterns of thought drift through watery eyes, drawing on the unconscious in hazel cindered minds eye.”

“In my family Monahwee is known for his magic with horses. My Aunt Lois Harjo said he was gifted in the ability to travel on a horse. He could leave for a destination at the same time as everyone else, but arrive before anyone, a feat impossible in linear time. The world doesn't always happen in a linear manner. Nature is much more creative than that, especially when it comes to time and the manipulation of time and space. Europe has gifted us with inventions, books and the intricate mechanics of imposing structures on the earth, but there are other means to knowledge and the structuring of knowledge that have no context in the European mind. When the explorer Magellan traveled around the world by ship, he stopped at Tierra del Fuego. The indigenous people who resided there could not see the huge flags of his ships as they docked out in the natural harbor. They had not previously imagined such structures and could not see them. Conversely, neither could European explorers see the particular meaning of indigenous realities.”

“He will see the doctrine of arbitration, welcomed as a newly-discovered panacea by our amiable enthusiasts, more firmly established in theory than it is yet likely to be in modern Europe, and as impotent to avert the evils of war from the communities who provided for it in every treaty, and invoked it whenever it seemed their interest to do so.”

“Whether or not the fame of Gilgamesh of Uruk had reached the Aegean – and the idea is attractive – there can be no doubt that it was as great as that of any other hero. In time his name became so much a household word that jokes and forgeries were fathered onto it, as in a popular fraud that survives on eighth-century B.C. tablets which perhaps themselves copy an older text. This is a letter supposed to be written by Gilgamesh to some other king, with commands that he should send improbable quantities of livestock and metals, along with gold and precious stones for an amulet for Enkidu, which would weigh no less that thirty pounds. The joke must have been well received, for it survives in four copies, all from Sultantepe.”

“What is a “woman”? Who gets to be one? Who gets to decide who “counts”? In our quest for equality, should feminists strive for the right to embody even the toxic aspects of masculinity, or should we focus on dismantling it before reaching for equality at all? Why should women who have traditionally been underserved or exploited by mainstream feminism (women of colour, trans women, sex workers) have that label foisted upon them? What do we do with the uncomfortable truth that many women’s rights pioneers were explicitly, actively racist? How do we honour their contributions without erasing the oppression of women of colour that still taints feminism today? How do we reconcile the tension between celebrating womanhood and rejecting gender essentialism? How do we reconcile the tension between fighting oppressive beauty standards and wanting to express ourselves through makeup and clothes?”

“Like all good ghost stories, Shirley Jackson's "The Haunting of Hill House" sets a trap for its protagonist. In the classic version of the form[...], the hero is a gentleman of mildly investigatory bent: a scholar, a collector, or an antiquarian. What lures him into the vicinity of the ghost is often intellectual curiosity and, occasionally, greed; what attracts the ghost's wrath or malevolence is the hero's tendency to meddle, to open the sealed room, to root around for treasure, to pocket a souvenir. The hero ("victim" might be a better word) typically hasn't got much personality beyond his intrusiveness; he's just someone inclined to put himself in the wrong place at the wrong time, and to rue the consequences.”

“The subjective response... when a Philip Dick book has been finished and put aside is that, upon reflection, it does not seem so much that one holds a memory of the story; rather, it is the after effects of a poem rich in metaphor that seem to remain. This I value, partly because it does defy a full mapping, but mainly because that which is left of a Phil Dick story when the details have been forgotten is a thing which comes to me at odd times and offers me a feeling or a thought; therefore, a thing which leaves me richer for having known it. - Roger Zelazny in his introduction to Beyond Lies the Wub”

“For the Christian, the sacred doctrine is revealed theology; for the Jew and the Muslim, the sacred doctrine is, at least primarily, the legal interpretation of the Divine Law (talmud or fiqh). The sacred doctrine in the latter sense has, to say the least, much less in common with philosophy than the sacred doctrine in the former sense. It is ultimately for this reason that the status of philosophy was, as a matter of principle, much more precarious in Judaism and in Islam than in Christianity: in Christianity philosophy became an integral part of the officially recognized and even required training of the student of the sacred doctrine. This difference explains partly the eventual collapse of philosophic inquiry in the Islamic and in the Jewish world, a collapse which has no parallel in the Western Christian world.”

“Owing to the position which “the science of kalām” acquired in Islam, the status of philosophy in Islam was intermediate between its status in Christianity and in Judaism. To turn therefore to the status of philosophy within Judaism, it is obvious that while no one can be learned in the sacred doctrine of Christianity without having had considerable philosophic training, one can be a perfectly competent talmudist without having had any philosophic training. Jews of the philosophic competence of Halevi and Maimonides took it for granted that being a Jew and being a philosopher are mutually exclusive. At first glance, Maimonides’ Guide for the Perplexed is the Jewish counterpart of Thomas Aquinas’ Summa Theologica; but the Guide never acquired within Judaism even a part of the authority which the Summa enjoyed within Christianity; not Maimonides’ Guide, but his Mishnah Torah, i.e., his codification of Jewish law, could be described as the Jewish counterpart to the Summa. Nothing is more revealing than the difference between the beginnings of the Guide and the Summa. The first article of the Summa deals with the question as to whether the sacred doctrine is required besides the philosophic disciplines: Thomas as it were justifies the sacred doctrine before the tribunal of philosophy. One cannot even imagine Maimonides opening the Guide, or any other work, with a discussion of the question as to whether the Halakha (the sacred Law) is required besides the philosophic disciplines.”

“... but as the traveller who has been once from home is wiser than he who has never left his own door step, so a knowledge of one other culture should sharpen our ability to scrutinise more steadily, to appreciate more lovingly, our own. And, because of the particular problem which we set out to answer, this tale of another way of life is mainly concerned with education, with the process by which baby, arrived cultureless upon the human scene, becomes a full-fledged adult member of his or her society. The strongest light will fall upon the ways in which Samoan education, in its broadest sense, be able to turn, made newly and vividly self-conscious and self-critical, to judge anew and perhaps fashion differently the education we give our children.”

“Jack crouched to meet Bernie and let her sniff him, her tail at half-staff. Jack loved dogs though they hadn't had one in the Julemarked since Pinecone wandered in and stayed. That was decades ago. Bernie gave a quick sample lick of his chin, clearly approved, then went in for the full-body affection, knocking him onto his butt and stepping on his lap, forgetting she was more horse than dog. He couldn't help but laugh and felt he'd passed an important test.”