Philosophy Quotes - Page 90

Existence is the end of endless eternity without a beginning or an end.

Have an enthusiastic mind and a soft, but sweet, heart.

The world will see true peace when there are no boundaries of religion and the religion of all will be pure unconditional love.

I often like to enjoy the beauty of a beautiful book.

Let us try to heal the mind first before we heal the body.

Life is like a cooking pot. If you cook something good, you well get something tasty. If you cook something bad, you will get something bad.

To win, expect to win. Expectations create reality.

Make your life a work of art and you will never die.

It's not your wallet or purse that has a direct line with God.It's your heart!

You are my cry, you're my tears, you're my joy, you're my heart and love, only I don't know who am I.

There shall be confusion also in many places, and the fire shall be oft sent out again, and the wild beasts shall change their places, and menstruate women shall bring forth monsters:

CORE ADOREOur true worth lies in our character, not in our accomplishments

A sunset will color your dreams.And a sunrise will color your smile.It's all God asks.

Philosophy is about everything when I say everything I mean both something and nothing. Something is what we can perceive and nothing is beyond our senses.

The real currency of life is not money but love. Real success comes not from earning but from giving.

Life is fundamentally a mental state. We live in a dream world that we create. Whose life is truer, the rational man of action pursuing practical goals of personal happiness and wealth or the philosophic man who lives in a world of theoretical and metaphysical ideas? We ascribe the value quotient to our lives by making decisions that we score as either valid or invalid based upon our personal ethics and how we think and behave.

Only from the soul can you see the magic.

It's only when we dare to experience the full anxiety of knowing that life doesn't go on forever that we can experience transcendence and get in touch with the infinite. To use an analogy from gestalt psychology, Non-Being is the necessary ground for the figure of Being to make itself known to us. It's only when we're willing to let go of all of our illusions and admit that we are lost and helpless and terrified that we will be free of ourselves and our false securities and ready for what Kierkegaard calls "the leap of faith."p. 43

It's not enough merely to exist. Every man has to seek in his own way to make his own self more noble and to relize his own true worth.

Record what you can, pursue your passions, connect with the world, fight the good fight, defy evil, shine incandescently as best you can. And it doesn't matter what field it's in but, it does matter that we leave something that accumulates over time.

As far as I am concerned, philosophic questioning is just as likely to make you confused and depressed as it is to improve your condition.

Philosophers and psychiatrists should explain why it is that we mathematicians are in the habit of systematically erasing our footsteps. Scientists have always looked askance at this strange habit of mathematicians, which has changed little from Pythagoras to our day.

What information consumes is rather obvious: it consumes the attention of its recipients. Hence a wealth of information creates a poverty of attention, and a need to allocate that attention efficiently among the overabundance of information sources that might consume it.

In the story of the Ugly Duckling, when did the Ugly Duckling stop feeling Ugly? When he realized he was a Swan. Each of us has something Special, a Swan of some sort, hidden inside somewhere. But until we recognize that it's there, what can we do but splash around, treading water?

Speak with your heart when you speak love.

We are alone. Live our lives, lacking anything better to do. Devise reason later.

The thing about our choices is that after we have made them, they turn around and make us.

The Hedonistic Imperative outlines how genetic engineering and nanotechnology will abolish suffering in all sentient life. This project is ambitious but technically feasible. It is also instrumentally rational and ethically mandatory. The metabolic pathways of pain and malaise evolved only because they once served the fitness of our genes. They will be replaced by a different sort of neural architecture. States of sublime well-being are destined to become the genetically pre-programmed norm of mental health. The world's last aversive experience will be a precisely dateable event.

It is strange the way trauma deadens curiosity. To suffer cruelty in excess is to be delivered from care. The human heart sets aside its questions when the future is too capricious. This is the irony of tribulation.To know the world will never be so bad.

Its all about perception in life, For some One minus One = One & for some its Zero.That's the only difference.

When we do things with love, we gain the knowledge and wisdom and do it better.

There's something romantic about it, of course, in the way only other people's lives can be.

An example is the best inspiration for a young mind.

And don't tell me the end justifies the means because it doesn't. We never reach the end. All we ever get is means. That's what we live with.

The emotion of love is an affective emotion, directly reacting to goodness, rather than an aggressive one, reacting to challenge. Not only our so-called natural ability to grow and propagate exemplify natural love, but every faculty has a built-in affinity for what accords with its nature. By passion we mean some result of being acted on: either a form induced by the agent (like weight) or a movement consequent on the form (like falling to the ground). Whatever we desire acts on us in this way, first arousing an emotional attachment to itself and making itself agreeable, and then drawing us to seek it. The first change the object produces in our appetite is a feeling of its agreeableness: we call this love (weight can be thought of as a sort of natural love); then desire moves us to seek the object and pleasure comes to rest in it. Clearly then, as a change induced in us by an agent, love is a passion: the affective emotion strictly so, the will to love by stretching of the term. Love unites by making what is loved as agreeable to the lover as if it were himself or a part of himself. Though love is not itself a movement of the appetite towards an object, it is a change the appetite undergoes rendering an object agreeable. Favour is a freely chosen and willing love, open only to reasoning creatures; and charity―literally, holding dear―is a perfect form of love in which what is loved is highly prized. To love, as Aristotle says, is to want someone’s good; so its object is twofold: the good we want, loved with a love of desire, and the someone we want it for (ourselves or someone else), loved with a love of friendship. And just as what exist in the primary sense are subjects of existence, and properties exist only in a secondary sense, as modes in which subjects exist; so too what we love in the primary sense is the someone whose good we will, and only in a secondary sense do we love the good so willed. Friendship based on convenience or pleasure is friendship inasmuch as we want our friend’s good; but because this is subordinated to our own profit or pleasure such friendship is subordinated to love of desire and falls short of true friendship.

There are no other heaven and hell outside the human mind. Goodness is heaven, hatred is hell. Acceptance is religion, sectarianism is blasphemy. Love is holiness, discrimination is sin.

When you're at a loss for words. Draw a picture.

Nothing lasts for long. Even moments of beauty transcend and transform.

Allaah subhanahuu, rejects those who refused Allaah’s Shareeah; the laws that are good for the Muslims; the laws that forbid what is evil. Allaah rejects those who follow laws of personal desires and who adopt laws of Kufr such as the laws enforced by the Tartars who were under the control of Gengiz Khan, their king. These laws were a mixture of Judaism, Christianity and laws chosen by their king that suited his desires. Should we prefer these laws to the Sharee`ah of Allaah and His Prophet (sallallahu alaihi wa sallam)?

Death will always be a part of life, and life will always be a part of death

Every emancipation is a restoration of the human world and of human relationships to a man himself.

The ‘I’ is a bare consciousness, accompanying all concepts. In the ‘I’, ‘nothing more is represented than a transcendental subject of thoughts’. ‘Consciousness in itself (is) not so much a representation…as it is a form of representation in general.’ The ‘I think’ is ‘the form of apperception, which clings to every experience and precedes it.’Kant grasps the phenomenal content of the ‘I’ correctly in the expression ‘I think’, or—if one also pays heed to including the ‘practical person’ when one speaks of ‘intelligence’—in the expression ‘I take action’. In Kant’s sense we must take saying “I” as saying “I think.” Kant tries to establish the phenomenal content of the “I” as *res cogitans*. If in doing so he calls this “I” a ‘logical subject’, that does not mean that the “I” in general is a concept obtained merely by way of logic. The “I” is rather the subject of logical behavior, of binding together. ‘I think’ means ‘I bind together’. All binding together is an ‘*I* bind together’. In any taking-together or relating, the “I” always underlies—the ὑποκείμενον [hypokeimenon; subjectum; subject]. The *subjectum* is therefore ‘consciousness in itself’, not a representation but rather the ‘form’ of representation. That is to say, the “I think” is not something represented, but the formal structure of representing as such, and this formal structure alone makes it possible for anything to have been represented. When we speak of the “form” of representation, we have in view neither a framework nor a universal concept, but that which, as εἶδος [eidos], makes every representing and everything represented be what it is. If the “I” is understood as the form of representation, this amounts to saying that it is the ‘logical subject’.Kant’s analysis has two positive aspects. For one thing, he sees the impossibility of ontically reducing the “I” to a substance; for another thing, he holds fast to the “I” as ‘I think’. Nevertheless, he takes this “I” as subject again, and he does so in a sense which is ontologically inappropriate. For the ontological concept of the subject *characterizes not the Selfhood of the “I” qua Self, but the self-sameness and steadiness of something that is always present-at-hand*. To define the “I” ontologically as “*subject*” means to regard it as something always present-at-hand. The Being of the “I” is understood as the Reality of the *res cogitans*."―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 366-367

Oh my beloved friend! In your mirror, I see my reflection again and again.

You not only are hunted by others, you unknowingly hunt yourself.

In life, storms come not to hurt you but to make you stronger.

Fear is a perception to dare but not to scare.

By spending love, you increase the value of your life.

If the religious system does not correspond to the prevalent social character, if it conflicts with the social practice of life, it is only an ideology.

Be a philosopher but amid all your philosophy be still a man.

You are what you are, and what you are is not me!

Let's say I have a mystical soul and a rational brain, and, like Montaigne, I am incapable of choosing between them. I don't know if I believe in God, but I am often tempted to believe.

Always believe in your heart that you can do what you dream.

Sound and light are two different things,But it's more than just that, isn't it?

When I was looking for the key to open the deepest chamber of your heart, I found that secret key of pure love hidden in my heart.

Be the light of love to enlighten the whole world.

I can't be perfect for you, but you are perfect for me.

We know the truth of a matter when we are able to see and understand it. The truth does not change, only our perception of the truth changes depending on how clearly we see and how much we understand.

In many cases, it was the woman’s stomach—not her heart—that fell for her man.

Far from rejecting outright any hierarchy of success or failure, philosophy instead reconfigures the judging process, lending legitimacy to theidea that themainstream value system may unfairly consign some people to disgrace and others to respectability.

A writer illuminates the lights of her heart so that everyone can see themselves in the mirror of her thoughts.