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World View Quotes

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World View Quotes

“আমাদের এই যুগটাই ভিন্ন জাতের; এটা হচ্ছে মোহভঙ্গের যুগ, সন্দেহ সংশয় আর প্রশ্নজিজ্ঞাসার যুগ। প্রাচীন কালের যে-সব মতামত আর রীতিনীতি ছিল তার অনেকগুলোই এখন আর আমরা মেনে নিতে পারছিনা, তাদের উপরে আর আমাদের বিশ্বাস নেই- এশিয়াতে ইউরোপে আমেরিকাতে সর্বত্রই। অতএব এখন আমরা সন্ধানে ফিরছি নূতন পথের, সত্যের নূতনতর রূপের, আমাদের এই পরিবেশের সঙ্গে যে রূপটির সামঞ্জস্য অধিকতর স্পষ্ট হবে। পরস্পরকে ক্রমাগত প্রশ্ন করছি আমরা, করছি তর্ক বিতর্ক আর ঝগড়া, খাড়া করছি অসংখ্যরকমের 'বাদ' আর দর্শন। সক্রেটিসের যুগের মত আমরাও বাস করছি একটি জিজ্ঞাসার যুগে; কিন্তু সে জিজ্ঞাসার ক্ষেত্র শুধু এথেন্সের মত একটি ক্ষুদ্র নগরীর মধ্যেই সীমাবদ্ধ নয়, তার ক্ষেত্র এখন সমগ্র বিশ্বব্যাপী। এক-এক সময়ে পৃথিবীর অন্যায় অশান্তি নৃশংসতা দেখে আমরা বিষণ্ন হয়ে যাই। সংশয়ের ছায়ায় অন্ধকার হয়ে ওঠে আমাদের মন- সে অন্ধকার থেকে অব্যাহতির পথ খুঁজে পাইনে। ম্যাথু আর্নল্ডের মতো তখন আমাদেরও মনে হয়, এই পৃথিবীতে আশা বলে কিছু অবশিষ্ট নেই। একটি মাত্র কাজ আছে যা আমরা করতে পারি, সে হচ্ছে পরস্পরের প্রতি সত্য পালন করে চলা।”

“And this is what mere humanity always does. It's made up of these inventors or artists, millions and millions of them, each in his own way trying to recruit other people to play a supporting role and sustain him in his make-believe. The great chiefs and leaders recruit the greatest number, and that's what their power is. There's one image that gets out in front to lead the rest and can impose its claim to being genuine with more force than others, or one voice enlarged to thunder is heard above the others. Then a huge invention, which is the invention maybe of the world itself, and of nature, becomes the actual world - with cities, factories, public buildings, railroads, armies, dams, prisons, and movies - becomes the actuality. That’s the struggle of humanity, to recruit others to your version of what’s real. Then even the flowers and the moss on the stones become the moss and the flowers of a version.”

“Reach out and help others. If you have the power to make someone happy, do it. Be a vessel, be the change, be the difference, or be the inspiration. Shine your light as an example. The world needs more of that.”

“Funny how we do not realize the true value and legacy of a living icon until they suddenly pass away. Truth is, there are many living legends among us, we just do not stop and take time to notice their worth until it's too late.”

“Because despite the undeniable knowledge that I wasn't human—or mostly human, anyway—despite the proof the computer screen had show in the repair room, I still picture my interior just the same as any other sixteen-year-old girl's. Blood and guts and bones. A brain, and a functioning heart. Hopes and dreams, fears and sorrow. They could tell me the truth, but they couldn't force me to accept it.”

“As I discussed in the previous chapter, attachment researchers have shown that our earliest caregivers don't only feed us, dress us, and comfort us when we are upset; they shape the way our rapidly growing brain perceives reality. Our interactions with our caregivers convey what is safe and what is dangerous: whom we can count on and who will let us down; what we need to do to get our needs met. This information is embodied in the warp and woof of our brain circuitry and forms the template of how we think of ourselves and the world around us. These inner maps are remarkably stable across time. This doesn‘t mean, however, that our maps can‘t be modified by experience. A deep love relationship, particularly during adolescence, when the brain once again goes through a period of exponential change, truly can transform us. So can the birth of a child, as our babies often teach us how to love. Adults who were abused or neglected as children can still learn the beauty of intimacy and mutual trust or have a deep spiritual experience that opens them to a larger universe. In contrast, previously uncontaminated childhood maps can become so distorted by an adult rape or assault that all roads are rerouted into terror or despair. These responses are not reasonable and therefore cannot be changed simply by reframing irrational beliefs.”

“Generally the rational brain can override the emotional brain, as long as our fears don’t hijack us. (For example, your fear at being flagged down by the police can turn instantly to gratitude when the cop warns you that there’s an accident ahead.) But the moment we feel trapped, enraged, or rejected, we are vulnerable to activating old maps and to follow their directions. Change begins when we learn to "own" our emotional brains. That means learning to observe and tolerate the heartbreaking and gut-wrenching sensations that register misery and humiliation. Only after learning to bear what is going on inside can we start to befriend, rather than obliterate, the emotions that keep our maps fixed and immutable.”

“This vacillation between assertion and denial in discussions about organised abuse can be understood as functional, in that it serves to contain the traumatic kernel at the heart of allegations of organised abuse. In his influential ‘just world’ theory, Lerner (1980) argued that emotional wellbeing is predicated on the assumption that the world is an orderly, predictable and just place in which people get what they deserve. Whilst such assumptions are objectively false, Lerner argued that individuals have considerable investment in maintaining them since they are conducive to feelings of self—efficacy and trust in others. When they encounter evidence contradicting the view that the world is just, individuals are motivated to defend this belief either by helping the victim (and thus restoring a sense of justice) or by persuading themselves that no injustice has occurred. Lerner (1980) focused on the ways in which the ‘just world’ fallacy motivates victim-blaming, but there are other defences available to bystanders who seek to dispel troubling knowledge. Organised abuse highlights the severity of sexual violence in the lives of some children and the desire of some adults to inflict considerable, and sometimes irreversible, harm upon the powerless. Such knowledge is so toxic to common presumptions about the orderly nature of society, and the generally benevolent motivations of others, that it seems as though a defensive scaffold of disbelief, minimisation and scorn has been erected to inhibit a full understanding of organised abuse. Despite these efforts, there has been a recent resurgence of interest in organised abuse and particularly ritualistic abuse (eg Sachs and Galton 2008, Epstein et al. 2011, Miller 2012).”

“Some readers may find it a curious or even unscientific endeavour to craft a criminological model of organised abuse based on the testimony of survivors. One of the standard objections to qualitative research is that participants may lie or fantasise in interview, it has been suggested that adults who report severe child sexual abuse are particularly prone to such confabulation. Whilst all forms of research, whether qualitative or quantitative, may be impacted upon by memory error or false reporting. there is no evidence that qualitative research is particularly vulnerable to this, nor is there any evidence that a fantasy— or lie—prone individual would be particularly likely to volunteer for research into child sexual abuse. Research has consistently found that child abuse histories, including severe and sadistic abuse, are accurate and can be corroborated (Ross 2009, Otnow et al. 1997, Chu et al. 1999). Survivors of child abuse may struggle with amnesia and other forms of memory disturbance but the notion that they are particularly prone to suggestion and confabulation has yet to find a scientific basis. It is interesting to note that questions about the veracity of eyewitness evidence appear to be asked far more frequently in relation to sexual abuse and rape than in relation to other crimes. The research on which this book is based has been conducted with an ethical commitment to taking the lives and voices of survivors of organised abuse seriously.”

“You can do anything you put your mind to doing.”

“How to change the world: • spread positivity • bring people up instead of dragging them down • treat others the way you wish to be treated”

“Daisuke was of course equipped with conversation that, even if they went further, would allow him to retreat as if nothing had happened. He had always wondered at the conversations recorded in Western novels, for to him they were too bald, too self indulgent, and moreover, too unsubtly rich. However they read in the original, he thought they reflected a taste that could not be translated into Japanese. Therefore, he had not the slightest intention of using imported phrases to develop his relationship with Michiyo. Between the two of them at least, ordinary words sufficed perfectly well. But the danger was of slipping from point A to point B without realizing it. Daisuke managed to stand his ground only by a hair's breadth. When he left, Michiyo saw him to the entranceway and said, "Do come again, please? It's so lonely.”

“The ultimate destination of this practice of negation is to see through and release even the attachment to the process of negation itself, allowing the full experience and truth and of what they are to be embraced. Many students reach this crossroad and find themselves unsure of how to proceed. We extend our hand to you, honoring the dedication of your soul, and invite you in to embrace The Way of All. This path encompasses everything, while acknowledging and honoring the inherent freedom that is truly available to you. It allows for action rooted in a soul-based, engaged, and invested self. We are here to encourage you and say that there is meaning, and You are the meaning.”

“The other thing I think we learned on Tuesday (election day) is that this is an electorate that is not particularly generous in doling out the credit for things. I think this goes beyond politics, bur clearly in the case of politics where the voters are now conditioned to look for the worst in everyone and really to disbelieve that there's very much good in anyone. It's hard to be a politician under those circumstances, but, again, I think this mood of looking for the worst in everyone extends beyond the political world. (from the book The NPR Interviews 1995, edited by Robert Siegel)”

“The idea is the least labor and capital and resources you put together and the more you accumulate the better capitalist you are. So the suggestion I will make to you is that the idea of constant accumulation, which is what America is about, what consumerism, NAFTA are about, means that you always take more than you need and you don't leave the rest. So I suggest that it is possible from an indigenous world view that capitalism is inherently out of order with natural law.”

“The greenhouse crisis is the bill coming due for the Industrial Revolution. It's not an accident. It's the logical outcome of our world view - the idea that we can control the forces of nature, that we can have short-term expedient gains without paying for them, that there are no limits to exploitation of the environment, that we can produce and consume faster than nature's ability to replenish.”

“Both religion and natural science require a belief in God for their activities, to the former He is the starting point, and to the latter the goal of every thought process. To the former He is the foundation, to the latter, the crown of the edifice of every generalized world view.”

“The new paradigm may be called a holistic world view, seeing the world as an integrated whole rather than a dissociated collection of parts. It may also be called an ecological view, if the term "ecological" is used in a much broader and deeper sense than usual. Deep ecological awareness recognizes the fundamental interdependence of all phenomena and the fact that, as individuals and societies we are all embedded in (and ultimately dependent on) the cyclical process of nature.”

“My main professional interest during the 1970s has been in the dramatic change of concepts and ideas that has occurred in physics during the first three decades of the century, and that is still being elaborated in our current theories of matter. The new concepts in physics have brought about a profound change in our world view; from the mechanistic conception of Descartes and Newton to a holistic and ecological view, a view which I have found to be similar to the views of mystics of all ages and traditions.”

“Time and space are absolute. Diseases are evil spirits that inhabit the body. Parallel lines never meet. The earth is the center of the universe. Children are miniature adults. At one time in history each of these beliefs was generally held to be true. Each, however, gave way to different ideas and even different world views.”