Adequate Famous Quotes

Their famous attempt to make clothing of fig leaves perfectly illustrates the utter inadequacy of every human device ever conceived to try to cover shame. Human religion, philanthropy, education, self-betterment, self-esteem, and all other attempts at human goodness ultimately fail to provide adequate camouflage for the disgrace and shame of our fallen state. All the man-made remedies combined are no more effective for removing the dishonor of our sin than our first parents' attempts to conceal their nakedness with fig leaves. That's because masking over shame doesn't really deal with the problem of guilt before God. Worst of all, a full atonement for guilt is far outside the possibility of fallen men and women to provide for themselves.

The reason for this is that the universe bends, in a way we can’t adequately imagine, in conformance with Einstein’s theory of relativity (which we will get to in due course). For the moment it is enough to know that we are not adrift in some large, ever-expanding bubble. Rather, space curves, in a way that allows it to be boundless but finite. Space cannot even properly be said to be expanding because, as the physicist and Nobel laureate Steven Weinberg notes, “solar systems and galaxies are not expanding, and space itself is not expanding.” Rather, the galaxies are rushing apart. It is all something of a challenge to intuition. Or as the biologist J. B. S. Haldane once famously observed: “The universe is not only queerer than we suppose; it is queerer than we can suppose.” The analogy that is usually given for explaining the curvature of space is to try to imagine someone from a universe of flat surfaces, who had never seen a sphere, being brought to Earth. No matter how far he roamed across the planet’s surface, he would never find an edge. He might eventually return to the spot where he had started, and would of course be utterly confounded to explain how that had happened. Well, we are in the same position in space as our puzzled flatlander, only we are flummoxed by a higher dimension.

Then there are all the tabloids patrolling the bodies and private lives of celebrity women and finding constant fault with them for being too fat, too thin, too sexy, not sexy enough, too single, not yet breeding, missing the chance to breed, having bred but failing to nurture adequately—and always assuming that each one’s ambition is not to be a great actress or singer or voice for liberty or adventurer but a wife and mother. Get back in the box, famous ladies.

The injured person’s reaction to the trauma only exercises a completely ‘cathartic’ effect if it is an adequate reaction - as, for instance, revenge. But language serves as a substitute for action; by its help, an affect can be ‘abreacted’ almost as effectively. In other cases speaking is itself the adequate reflex, when, for instance, it is a lamentation or giving utterance to a tormenting secret, e.g. a confession. If there is no such reaction, whether in deeds or words, or in the mildest cases in tears, any recollection of the event retains its affective tone to begin with.

One of the best-known studies of availability suggests that awareness of your own biases can contribute to peace in marriages, and probably in other joint projects. In a famous study, spouses were asked, “How large was your personal contribution to keeping the place tidy, in percentages?” They also answered similar questions about “taking out the garbage,” “initiating social engagements,” etc. Would the self-estimated contributions add up to 100%, or more, or less? As expected, the self-assessed contributions added up to more than 100%. The explanation is a simple availability bias: both spouses remember their own individual efforts and contributions much more clearly than those of the other, and the difference in availability leads to a difference in judged frequency. The bias is not necessarily self-serving: spouses also overestimated their contribution to causing quarrels, although to a smaller contribution to causing quarrels, although to a smaller extent than their contributions to more desirable outcomes. The same bias contributes to the common observation that many members of a collaborative team feel they have done more than their share and also feel that the others are not adequately grateful for their individual contributions

In a famous study, spouses were asked, “How large was your personal contribution to keeping the place tidy, in percentages?” They also answered similar questions about “taking out the garbage,” “initiating social engagements,” etc. Would the self-estimated contributions add up to 100%, or more, or less? As expected, the self-assessed contributions added up to more than 100%. The explanation is a simple availability bias: both spouses remember their own individual efforts and contributions much more clearly than those of the other, and the difference in availability leads to a difference in judged frequency. The bias is not necessarily self-serving: spouses also overestimated their contribution to causing quarrels, although to a smaller extent than their contributions to more desirable outcomes. The same bias contributes to the common observation that many members of a collaborative team feel they have done more than their share and also feel that the others are not adequately grateful for their individual contributions.

success as an apologist: Étienne Gilson called Orthodoxy ‘the best piece of apologetic the century [has] produced’; it brought Dorothy L. Sayers back to Christianity, just as The Everlasting Man brought C. S. Lewis to his famous moment of conversion on Headington Hill. Much remains to be done before Chesterton’s huge oeuvre can be adequately assessed as a major part of the cultural history of the last century.

After the battle ended and the Union army was in rapid retreat, Beauregard stated sardonically that had Richmond dispatched adequate supplies to the Confederate armies, he would have been able to pursue the Union army all the way to Washington, implying that Davis had short-changed his troops and cost the Confederates an even greater victory. In his official report, which made its way into the newspapers, Beauregard suggested that Davis had prevented the pursuit and destruction of McDowell's army, as well as the potential capture of Washington D.C. itself.  This only added to the animosity Davis already felt toward the celebrity-seeking general, and it would eventually lead to Beauregard being sidelined during the middle of the war.

Chiara points to the ceiling and my eyes follow the lead. There it is. Right. Up. There. The most famous painting I’ve ever heard of. God giving life to Adam. “Incredibile, no?” Chiara whispers. I swallow hard and my eyes mist over. There are no adequate words. “Si.” My neck struggles with the position of my head but I can’t look away. Michelangelo was in this exact room, way up there on scaffolding, so much higher than I imagined. If he was close enough to the ceiling to paint with a little brush, how did he know it would look this perfect from down here? That’s probably the sort of thing I’d be learning at that summer program.

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Africa had free markets and a thriving entrepreneurial culture and tradition centuries before these became the animating ideas of the United States or Western Europe. Timbuktu, the legendary city in northern Mali, was a famous trading post and marketplace as far back as the twelfth century, as vital to the commerce of North and West Africa as ports on the Mediterranean were to Europe and the Levant. In Africa Unchained, George Ayittey offers myriad examples of industrial activity in precolonial Africa, from the indigo-dye cloth trade of fourteenth-century Kano, Nigeria, to the flourishing glass industry of precolonial Benin to the palm oil businesses of southern Nigeria to the Kente cotton trade of the Asante of Ghana in the 1800s: “Profit was never an alien concept to Africa. Throughout its history there have been numerous entrepreneurs. The aim of traders and numerous brokers or middlemen was profit and wealth.”2 The tragedy is what happened next. These skills and traditions were destroyed, damaged, eroded or forced underground, first during centuries of slave wars and colonialism and, later, through decades of corrupt postindependence rule, usually in service to foreign ideologies of socialism or communism. No postcolonial leader in Africa who fought for independence has ever adequately explained why liberation from colonial rule necessarily meant following the ideas and philosophies of Karl Marx, a gray-bearded nineteenth-century German academic who worked out of the British Library and never set foot in Africa. At the same time, neither should we have ever allowed ourselves to become beholden to paternalistic aid organizations that were sending their representatives to build our wells and plant our food for us. Nor, for that matter, should we have relied on the bureaucrats of the Western world telling us how to be proper capitalists or—as is happening now—to Party officials in Beijing telling us what they want in exchange for this or that project. It was this outside influence—starting with colonialism but later from our own terrible and corrupt policies and leaderships—that the stereotype of the lazy, helpless, unimaginative and dependent African developed. The point is that we Africans have to take charge of our own destiny, and to do this we can call on our own unique culture and traditions of innovation, free enterprise and free trade. We are a continent of entrepreneurs.

Political authority, the authority of the State, may arise in a number of possible ways: in Locke's phrase, for instance, a father may become the "politic monarch" of an extended family; or a judge may acquire kingly authority in addition, as in Herodotus' tale. Whatever its first origin, political authority tends to include all four pure types of authority. Medieval scholastic teachings of the divine right of kings display this full extent of political authority. Even in this context, however, calls for independence of the judicial power arose, as exemplified by the Magna Carta; in this way the fact was manifested that the judge's authority, rooted in Eternity, stands apart from the three temporal authorities, which more easily go together, of father, master, and leader. The medieval teaching of the full extent of political authority is complicated and undermined by the existence of an unresolved conflict, namely that arising between ecclesiastical and state power, between Pope and Emperor, on account of the failure to work out an adequate distinction between the political and the ecclesiastical realms. The teachings of absolutism by thinkers such as Bodin and Hobbes resolved this conflict through a unified teaching of sovereignty that removed independent theological authority from the political realm. In reaction to actual and potential abuses of absolutism, constitutional teachings arose (often resting on the working hypothesis of a "social contract") and developed—most famously in Montesquieu—a doctrine of "separation of powers." This new tradition focused its attention on dividing and balancing political power, with a view to restricting it from despotic or tyrannical excess. Kojève makes the astute and fascinating observation that in this development from absolutism to constitutionalism, the authority of the father silently drops out of the picture, without any detailed analysis or discussion; political authority comes to be discussed as a combination of the authority of judge, leader, and master, viewed as judicial power, legislative power, and executive power. In this connection, Kojève makes the conservative or traditionalist Hegelian suggestion that, with the authority of the father dropped from the political realm, the political authority, disconnected from its past, will have a tendency towards constant change.

Second, the warning against insatiable desires makes more sense with respect to some desires, less sense with respect to others. It seems most reasonable when the object of desire is something like territorial conquests, wealth, power, fame, glory, influence, sex, expensive art objects, fancy clothes, sports cars, and so on. But what if the object of desire is knowledge, understanding, artistic satisfaction, the eradication of a disease, or the elimination of injustice? Is the fact that these desires cannot be finally satisfied a reason for reining them in? Isaac Newton famously lamented that his quest for insight into the nature of things could be compared to the actions of a boy playing on the seashore “whilst the great ocean of truth lay all undiscovered before me.” Would it have been better for him to have kept his desire for understanding in check so as to avoid this abiding feeling of disappointment? The accomplished and acclaimed novelist Zadie Smith offers this advice to fellow writers: “Resign yourself to the lifelong sadness that comes from never being satisfied.”28 Should she, instead, advise her readers never to even try? This argument can be taken in two ways. One way is to see it as supporting the previous objection: there are kinds of pleasure and happiness that are invariably tied to feelings of dissatisfaction, and the Epicurean guidelines fail to appreciate this. The other way is to see it as placing a question mark against the prioritizing of happiness. The insatiable desire of Newton for understanding, of Beethoven for adequate artistic expression, of Shackleton for adventure, or of Harriet Tubman for justice may not have brought them happiness; it may even have interfered with their capacity to be happy. But such examples remind us that happiness may not always be a rational person’s primary goal.

and made famous by Janis Joplin. It was one of despair and loss and unrelieved misery, one that maybe only a black woman of Thornton’s era could adequately understand. The song was “Ball and Chain.