Discussion Is Good Quotes

We've searched our database for all the quotes and captions related to Discussion Is Good. Here they are! All 36 of them:

Don't go on discussing what a good person should be. Just be one.
Marcus Aurelius (Meditations)
The less you associate with some people, the more your life will improve. Any time you tolerate mediocrity in others, it increases your mediocrity. An important attribute in successful people is their impatience with negative thinking and negative acting people. As you grow, your associates will change. Some of your friends will not want you to go on. They will want you to stay where they are. Friends that don't help you climb will want you to crawl. Your friends will stretch your vision or choke your dream. Those that don't increase you will eventually decrease you. Consider this: Never receive counsel from unproductive people. Never discuss your problems with someone incapable of contributing to the solution, because those who never succeed themselves are always first to tell you how. Not everyone has a right to speak into your life. You are certain to get the worst of the bargain when you exchange ideas with the wrong person. Don't follow anyone who's not going anywhere. With some people you spend an evening: with others you invest it. Be careful where you stop to inquire for directions along the road of life. Wise is the person who fortifies his life with the right friendships. If you run with wolves, you will learn how to howl. But, if you associate with eagles, you will learn how to soar to great heights. "A mirror reflects a man's face, but what he is really like is shown by the kind of friends he chooses." The simple but true fact of life is that you become like those with whom you closely associate - for the good and the bad. Note: Be not mistaken. This is applicable to family as well as friends. Yes...do love, appreciate and be thankful for your family, for they will always be your family no matter what. Just know that they are human first and though they are family to you, they may be a friend to someone else and will fit somewhere in the criteria above. "In Prosperity Our Friends Know Us. In Adversity We Know Our friends." "Never make someone a priority when you are only an option for them." "If you are going to achieve excellence in big things,you develop the habit in little matters. Excellence is not an exception, it is a prevailing attitude.."..
Colin Powell
I don't believe in God. Can you understand that? Look around you man. Cant you see? The clamor and din of those in torment has to be the sound most pleasing to his ear. And I loathe these discussions. The argument of the village atheist whose single passion is to revile endlessly that which he denies the existence of in the first place. Your fellowship is a fellowship of pain and nothing more. And if that pain were actually collective instead of simply reiterative then the sheer weight of it would drag the world from the walls of the universe and send it crashing and burning through whatever night it might yet be capable of engendering until it was not even ash. And justice? Brotherhood? Eternal life? Good god, man. Show me a religion that prepares one for death. For nothingness. There's a church I might enter. Yours prepares one only for more life. For dreams and illusions and lies. If you could banish the fear of death from men's hearts they wouldnt live a day. Who would want this nightmare if not for fear of the next? The shadow of the axe hangs over every joy. Every road ends in death. Or worse. Every friendship. Every love. Torment, betrayal, loss, suffering, pain, age, indignity, and hideous lingering illness. All with a single conclusion. For you and for every one and everything that you have chosen to care for. There's the true brotherhood. The true fellowship. And everyone is a member for life. You tell me that my brother is my salvation? My salvation? Well then damn him. Damn him in every shape and form and guise. Do I see myself in him? Yes. I do. And what I see sickens me. Do you understand me? Can you understand me?
Cormac McCarthy (The Sunset Limited)
May I be an enemy to no one and the friend of what abides eternally. May I never quarrel with those nearest me, and be reconciled quickly if I should. May I never plot evil against others, and if anyone plot evil against me, may I escape unharmed and without the need to hurt anyone else. May I love, seek and attain only what is good. May I desire happiness for all and harbor envy for none. May I never find joy in the misfortune of one who has wronged me. May I never wait for the rebuke of others, but always rebuke myself until I make reparation. May I gain no victory that harms me or my opponent. May I reconcile friends who are mad at each other. May I, insofar as I can, give all necessary help to my friends and to all who are in need. May I never fail a friend in trouble. May I be able to soften the pain of the grief stricken and give them comforting words. May I respect myself. May I always maintain control of my emotions. May I habituate myself to be gentle, and never angry with others because of circumstances. May I never discuss the wicked or what they have done, but know good people and follow in their footsteps. [Prayer to practice the Golden Rule]
A term like capitalism is incredibly slippery, because there's such a range of different kinds of market economies. Essentially, what we've been debating over—certainly since the Great Depression—is what percentage of a society should be left in the hands of a deregulated market system. And absolutely there are people that are at the far other end of the spectrum that want to communalize all property and abolish private property, but in general the debate is not between capitalism and not capitalism, it's between what parts of the economy are not suitable to being decided by the profit motive. And I guess that comes from being Canadian, in a way, because we have more parts of our society that we've made a social contract to say, 'That's not a good place to have the profit motive govern.' Whereas in the United States, that idea is kind of absent from the discussion. So even something like firefighting—it seems hard for people make an argument that maybe the profit motive isn't something we want in the firefighting sector, because you don't want a market for fire.
Naomi Klein
We are, as you can see, going out—Charles has invoked the Consul’s authority and called a meeting in Grosvenor Square to discuss last night’s attack. Only for high-level Enclave members, apparently.” Will explained. Matthew grimaced. “By the Angel, that sounds awful. I hope it’s all right for me to stay here tonight.” Tessa smiled. “We already made up one of the spare rooms for you.” “As I have known Charles since he was born, I have a difficult time taking him seriously as an authority figure,” said Will thoughtfully. “I suppose if he says anything I don’t like, I can request that he be spanked.” “Oh, yes, please,” said Matthew. “It would do him a world of good.
Cassandra Clare (Chain of Gold (The Last Hours, #1))
Marriage as a long conversation. When entering a marriage, one should ask the question: do you think you will be able to have good conversations with this woman right into old age? Everything else in marriage is transitory, but most of the time in interaction is spent in conversation.
Friedrich Nietzsche (Aphorisms on Love and Hate)
We are fond of talking about 'liberty'; but the way we end up actually talking of it is an attempt to avoid discussing what is 'good.' We are fond of talking about 'progress'; that is a dodge to avoid discussing what is good. We are fond of talking about 'education'; that is a dodge to avoid discussing what is good. The modern man says, 'Let us leave all these arbitrary standards and embrace unadulterated liberty.' This is, logically rendered, 'Let us not decide what is good, but let it be considered good not to decide it.' He says, 'Away with your old moral standard; I am for progress.' This, logically stated, means, 'Let us not settle what is good; but let us settle whether we are getting more of it.' He says, 'Neither in religion nor morality, my friend, lie the hopes of the race, but in education.' This, clearly expressed, means, 'We cannot decide what is good, but let us give it to our children.
G.K. Chesterton (Heretics)
When you leave the theater wanting to discuss the play, that’s a good play. When you leave the theater wanting to discuss your life and the world, that’s art
David Mamet
No more roundabout discussion of what makes a good man. Be one!
Marcus Aurelius (Meditations)
It was strange to be having such a conversation with her Amaba, discussing their varied interpretations of the history. What had always seemed certain to Yetu wasn't so immutable. The living put their own mark on the dead. Goodness, how'd did she missed it?
Rivers Solomon (The Deep)
Being a better dialectician meant not only being skillful at invention or at denouncing tricks in reasoning. Before anything else, it meant knowing how to dialogue, together with all the demands that this entails: recognizing the presence and the rights of one's interlocutor, basing one's replies on what the interlocutor admits he knows, and therefore agreeing with him at each stage of the discussion. Above all, it meant submitting oneself to the demands and norms of reason and the search for truth; finally, it meant recognizing the absolute value of the Good. It therefore meant leaving behind one's individual point of view, in order to rise to a universal viewpoint; and it meant trying to see things within the perspective of the All and the deity, thereby transforming one's vision of the world and one's own inner attitude.
Pierre Hadot (What Is Ancient Philosophy?)
Now each man judges well the things he knows, and of these he is a good judge. And so the man who has been educated in a subject is a good judge of that subject, and the man who has received an all-round education is a good judge in general. Hence a young man is not a proper hearer of lectures on political science; for he is inexperienced in the actions that occur in life, but its discussions start from these and are about these; and, further, since he tends to follow his passions, his study will be vain and unprofitable, because the end aimed at is not knowledge but action. And it makes no difference whether he is young in years or youthful in character; the defect does not depend on time, but on his living, and pursuing each successive object, as passion directs. For to such persons, as to the incontinent, knowledge brings no profit; but to those who desire and act in accordance with a rational principle knowledge about such matters will be of great benefit.
Aristotle (Nicomachean Ethics)
Put an end once for all to this discussion of what a good man should be, and be one.
Marcus Aurelius (Complete Works of Marcus Aurelius)
Good books were like amazing sunsets or awe-inspiring landscapes, better enjoyed with someone else. There was no greater experience in the world than sharing the love of a book, discussing its finer points, and reliving the story all over again.
Madeline Martin (The Keeper of Hidden Books)
Consider then that the alleviation of unnecessary pain and suffering is a good. Make that an axiom: to the best of my ability I will act in a manner that leads to the alleviation of unnecessary pain and suffering. You have now placed at the pinnacle of your moral hierarchy a set of presuppositions and actions aimed at the betterment of Being. Why? Because we know the alternative. The alternative was the twentieth century. The alternative was so close to Hell that the difference is not worth discussing. And the opposite of Hell is Heaven. To place the alleviation of unnecessary pain and suffering at the pinnacle of your hierarchy of value is to work to bring about the Kingdom of God on Earth. That’s a state, and a state of mind, at the same time.
Jordan B. Peterson (12 Rules for Life: An Antidote to Chaos)
Thus, to sum up our discussion of the value of philosophy; Philosophy is to be studied, not for the sake of any definite answers to its questions, since no definite answers can, as a rule, be known to be true, but rather for the sake of the questions themselves; because these questions enlarge our conception of what is possible, enrich our intellectual imagination and diminish the dogmatic assurance which closes the mind against speculation; but above all because, through the greatness of the universe which philosophy contemplates, the mind also is rendered great, and becomes capable of that union with the universe which constitutes its highest good. OUR KNOWLEDGE OF THE EXTERNAL WORLD
Bertrand Russell (The Bertrand Russell Collection)
[Asked by an audience member at a public Q&A session] Considering that atheism cannot possibly have any sense of 'absolute morality', would it not then be an irrational leap of faith – which atheists themselves so harshly condemn – for an atheist to decide between right and wrong? [Dawkins] Absolute morality...the absolute morality that a religious person might profess would include, what, stoning people for adultery? Death for apostasy? [...] These are all things which are religiously-based absolute moralities. I don't think I want an absolute morality; I think I want a morality that is thought out, reasoned, argued, discussed, and based on – you could almost say intelligent design. [...] If you actually look at the moralities that are accepted among modern people – among 21st century people – we don't believe in slavery anymore; we believe in equality of women; we believe in being gentle; we believe in being kind to animals...these are all things which are entirely recent. They have very little basis in Biblical or Koranic scripture. They are things that have developed over historical time; through a consensus of reasoning, sober discussion, argument, legal theory, political and moral philosophy. These do not come from religion. To the extent that you can find the 'good bits' in religious scriptures, you have to cherry-pick. You search your way through the Bible or the Koran, and you find the occasional verse that is an acceptable profession of morality – and you say, look at that! That's religion!...and you leave out all the horrible bits. And you say, 'Oh, we don't believe that anymore, we've grown out of that.' Well, of course we've grown out of it. We've grown out of it because of secular moral philosophy and rational discussion.
Richard Dawkins
we are born human that we are guaranteed a good dose of suffering. And chances are, if you or someone you love is not suffering now, they will be within five years, unless you are freakishly lucky. Rearing kids is hard, work is hard, aging, sickness and death are hard, and Jordan emphasized that doing all that totally on your own, without the benefit of a loving relationship, or wisdom, or the psychological insights of the greatest psychologists, only makes it harder. He wasn’t scaring the students; in fact, they found this frank talk reassuring, because in the depths of their psyches, most of them knew what he said was true, even if there was never a forum to discuss it—perhaps because the adults in their lives had become so naively overprotective that they deluded themselves into thinking that not talking about suffering would in some way magically protect their children from it.
Jordan B. Peterson (12 Rules for Life: An Antidote to Chaos)
How Should You Listen? Carl Rogers, one of the twentieth century’s great psychotherapists, knew something about listening. He wrote, “The great majority of us cannot listen; we find ourselves compelled to evaluate, because listening is too dangerous. The first requirement is courage, and we do not always have it.”159 He knew that listening could transform people. On that, Rogers commented, “Some of you may be feeling that you listen well to people, and that you have never seen such results. The chances are very great indeed that your listening has not been of the type I have described.” He suggested that his readers conduct a short experiment when they next found themselves in a dispute: “Stop the discussion for a moment, and institute this rule: ‘Each person can speak up for himself only after he has first restated the ideas and feelings of the previous speaker accurately, and to that speaker’s satisfaction.’” I have found this technique very useful, in my private life and in my practice. I routinely summarize what people have said to me, and ask them if I have understood properly. Sometimes they accept my summary. Sometimes I am offered a small correction. Now and then I am wrong completely. All of that is good to know.
Jordan B. Peterson (12 Rules for Life: An Antidote to Chaos)
Some philosophical research projects — or problematics, to speak with the more literary types — are rather like working out the truths of chess. A set of mutually agreed-upon rules are presupposed — and seldom discussed — and the implications of those rules are worked out, articulated, debated, refined. So far, so good. Chess is a deep and important human artifact, about which much of value has been written. But some philosophical research projects are more like working out the truths of chmess. Chmess is just like chess except that the king can move two squares in any direction, not one. I just invented it. … There are just as many a priori truths of chmess as there are of chess (an infinity), and they are just as hard to discover. And that means that if people actually did get involved in investigating the truths of chmess, they would make mistakes, which would need to be corrected, and this opens up a whole new field of a priori investigation, the higher-order truths of chmess … Now none of this is child’s play. In fact, one might be able to demonstrate considerable brilliance in the group activity of working out the higher-order truths of chmess. Here is where psychologist Donald Hebb’s dictum comes in handy: If it isn’t worth doing, it isn’t worth doing well.
Daniel C. Dennett (Intuition Pumps And Other Tools for Thinking)
Despite the reticence of most scientists on the subject of good and evil, the scientific study of morality and human happiness is well underway. This research is bound to bring science into conflict with religious orthodoxy and popular opinion—just as our growing understanding of evolution has—because the divide between facts and values is illusory in at least three senses: (1) whatever can be known about maximizing the well-being of conscious creatures—which is, I will argue, the only thing we can reasonably value—must at some point translate into facts about brains and their interaction with the world at large; (2) the very idea of “objective” knowledge (i.e., knowledge acquired through honest observation and reasoning) has values built into it, as every effort we make to discuss facts depends upon principles that we must first value (e.g., logical consistency, reliance on evidence, parsimony, etc.); (3) beliefs about facts and beliefs about values seem to arise from similar processes at the level of the brain: it appears that we have a common system for judging truth and falsity in both domains. I will discuss each of these points in greater detail below. Both in terms of what there is to know about the world and the brain mechanisms that allow us to know it, we will see that a clear boundary between facts and values simply does not exist. Many readers might wonder how can we base our values on something as difficult to define as “well-being”?
Sam Harris (The Moral Landscape: How Science Can Determine Human Values)
But as the cause of perturbations is now discovered, 162for all of them arise from the judgment or opinion, or volition, I shall put an end to this discourse. But we ought to be assured, since the boundaries of good and evil are now discovered, as far as they are discoverable by man, that nothing can be desired of philosophy greater or more useful than the discussions which we have held these four days. For besides instilling a contempt of death, and relieving pain so as to enable men to bear it, we have added the appeasing of grief, than which there is no greater evil to man. For though every perturbation of mind is grievous, and differs but little from madness, yet we are used to say of others when they are under any perturbation, as of fear, joy, or desire, that they are agitated and disturbed; but of those who give themselves up to grief, that they are miserable, afflicted, wretched, unhappy. So that it doth not seem to be by accident, but with reason proposed by you, that I should discuss grief, and the other perturbations separately; for there lies the spring and head of all our miseries; but the cure of grief, and of other disorders, is one and the same in that they are all voluntary, and founded on opinion; we take them on ourselves because it seems right so to do. Philosophy undertakes to eradicate this error, as the root of all our evils: let us therefore surrender ourselves to be instructed by it, and suffer ourselves to be cured; for while these evils have possession of us, we not only cannot be happy, but cannot be right in our minds. We must either deny that reason can effect anything, while, on the other hand, nothing can be done right without reason, or else, since philosophy depends on the deductions of reason, we must seek from her, if we would be good or happy, every help and assistance for living well and happily.
Marcus Tullius Cicero (Cicero's Tusculan Disputations Also, Treatises On The Nature Of The Gods, And On The Commonwealth)
If the law of gravitation be regarded as universal, the point may be stated as follows. The laws of motion require to be stated by reference to what have been called kinetic axes: these are in reality axes having no absolute acceleration and no absolute rotation. It is asserted, for example, when the third law is combined with the notion of mass, that, if m, m' be the masses of two particles between which there is a force, the component accelerations of the two particles due to this force are in the ratio m2 : m1. But this will only be true if the accelerations are measured relative to axes which themselves have no acceleration. We cannot here introduce the centre of mass, for, according to the principle that dynamical facts must be, or be derived from, observable data, the masses, and therefore the centre of mass, must be obtained from the acceleration, and not vice versâ. Hence any dynamical motion, if it is to obey the laws of motion, must be referred to axes which are not subject to any forces. But, if the law of gravitation be accepted, no material axes will satisfy this condition. Hence we shall have to take spatial axes, and motions relative to these are of course absolute motions. 465. In order to avoid this conclusion, C. Neumann* assumes as an essential part of the laws of motion the existence, somewhere, of an absolutely rigid “Body Alpha”, by reference to which all motions are to be estimated. This suggestion misses the essence of the discussion, which is (or should be) as to the logical meaning of dynamical propositions, not as to the way in which they are discovered. It seems sufficiently evident that, if it is necessary to invent a fixed body, purely hypothetical and serving no purpose except to be fixed, the reason is that what is really relevant is a fixed place, and that the body occupying it is irrelevant. It is true that Neumann does not incur the vicious circle which would be involved in saying that the Body Alpha is fixed, while all motions are relative to it; he asserts that it is rigid, but rightly avoids any statement as to its rest or motion, which, in his theory, would be wholly unmeaning. Nevertheless, it seems evident that the question whether one body is at rest or in motion must have as good a meaning as the same question concerning any other body; and this seems sufficient to condemn Neumann’s suggested escape from absolute motion.
Bertrand Russell (Principles of Mathematics (Routledge Classics))
Christ himself was accused of heresy, and quite justifiably. John the Baptist and his school called Jeshu ben Miriam-the son of Miriam the deceiver, the traitor, because he had betrayed the mysteries; he became an individual, the son of God, and received immediate revelation, and that was an awful sin and the real cause of his death. It is an old Jewish tradition also that he betrayed the mysteries and so had to suffer the death of a traitor. In the literature of the Manichaeans, the disciples of John, there is a text containing a discussion between Christ and John the Baptist upon that question. They both presented very good arguments. Christ's very practical argument was: 'Do I not make the lame walk? Do I not restore sight to the blind?' But John would not hear of that, he said that Christ betrayed the mysteries, he gave them out to the world, and that they would be destroyed by the world. And the world did destroy them. The projection of the Self belonged to the psychology of ancient times, when the chief or the king represented the whole people and had to suffer and to die for the people. Then another old rite played a certain role in the history of Christ; it is to a great extent legend, but legends are so true that they repeat themselves literally in reality, real events are like legends.
C.G. Jung
I teach excessively agreeable people to note the emergence of such resentment, which is a very important, although very toxic, emotion. There are only two major reasons for resentment: being taken advantage of (or allowing yourself to be taken advantage of), or whiny refusal to adopt responsibility and grow up. If you’re resentful, look for the reasons. Perhaps discuss the issue with someone you trust. Are you feeling hard done by, in an immature manner? If, after some honest consideration, you don’t think it’s that, perhaps someone is taking advantage of you. This means that you now face a moral obligation to speak up for yourself. This might mean confronting your boss, or your husband, or your wife, or your child, or your parents. It might mean gathering some evidence, strategically, so that when you confront that person, you can give them several examples of their misbehaviour (at least three), so they can’t easily weasel out of your accusations. It might mean failing to concede when they offer you their counterarguments. People rarely have more than four at hand. If you remain unmoved, they get angry, or cry, or run away. It’s very useful to attend to tears in such situations. They can be used to motivate guilt on the part of the accuser due, theoretically, to having caused hurt feelings and pain. But tears are often shed in anger. A red face is a good cue. If you can push your point past the first four responses and stand fast against the consequent emotion, you will gain your target’s attention—and, perhaps, their respect. This is genuine conflict, however, and it’s neither pleasant nor easy.
Jordan B. Peterson (12 Rules for Life: An Antidote to Chaos)
Nobody can become king except the one who is supposed to be king, the one who contains the idea of the Self. That is Christ according to the still generally prevailing Christian idea, and from such a standpoint any attempt at getting at individuation would be heretic, as it has always been; it has always been the party of the left hand and a crime. Christ himself was accused of heresy, and quite justifiably. John the Baptist and his school called Jeshu ben Miriam-the son of Miriam the deceiver, the traitor, because he had betrayed the mysteries; he became an individual, the son of God, and received immediate revelation, and that was an awful sin and the real cause of his death. It is an old Jewish tradition also that he betrayed the mysteries and so had to suffer the death of a traitor. In the literature of the Manichaeans, the disciples of John, there is a text containing a discussion between Christ and John the Baptist upon that question. They both presented very good arguments. Christ's very practical argument was: 'Do I not make the lame walk? Do I not restore sight to the blind?' But John would not hear of that, he said that Christ betrayed the mysteries, he gave them out to the world, and that they would be destroyed by the world. And the world did destroy them. The projection of the Self belonged to the psychology of ancient times, when the chief or the king represented the whole people and had to suffer and to die for the people. Then another old rite played a certain role in the history of Christ; it is to a great extent legend, but legends are so true that they repeat themselves literally in reality, real events are like legends.
C.G. Jung
I’m a smart, good-looking guy with a successful career. I have a lot to offer. I’ve dated some terrific women, but inevitably, after a few weeks I lose interest and start to feel trapped. It shouldn’t be this hard to find someone I’m compatible with. I’ve been married to my husband for years and yet feel completely alone. He was never one to discuss his emotions or talk about the relationship, but things have gone from bad to worse. He stays at work late almost every weeknight and on weekends
Amir Levine (Attached: The New Science of Adult Attachment and How It Can Help You Find—and Keep—Love)
Jane started say­ing ‘Wel­come to be­ing in a re­la­tion­ship’ to me over and over again. I’d tell her about all the com­pro­mises I was mak­ing and how much Andy’s self-ab­sorp­tion could ir­ri­tate me and how I’d no­ticed that he’d stopped find­ing me sexy and started find­ing me sweet – that he used to grab my bum and kiss me, and now he kissed me on the head and pulled the zip­per of my jacket up and down in a cutesy way. ‘Wait till he stops find­ing you sweet,’ she said. ‘That’s a whole other phase.’ I told her about how much time was spent com­fort­ing him and buoy­ing him up and get­ting him out of low moods. How his emo­tions were al­ways more im­por­tant than mine – that when we had arguments, his feel­ings were dis­cussed as facts and mine were in­ter­ro­gated as fab­ri­ca­tions. ‘Jen,’ she said mat­ter-of-factly, ‘do you even want a boyfriend?’ I asked her if this was all stuff she put up with and she nod­ded. ‘Wel­come to be­ing in a re­la­tion­ship,’ she said. And I thought: I don’t want to be wel­come here. I don’t want to get com­fort­able here.
Dolly Alderton (Good Material)
The case for assisted suicide rests on stereotypes that our lives are inherently so bad that it is entirely rational if we want to die. (...) It is not about autonomy but about nondisabled people telling us what’s good for us. In the discussion that follows, I argue that choice is illusory in a context of pervasive inequality. Choices are structured by oppression. We shouldn’t offer assistance with suicide until we all have the assistance we need to get out of bed in the morning and live a good life. Common causes of suicidality—dependence, institutional confinement, being a burden—are entirely curable.
Harriet McBryde Johnson
That of the Theravāda is the only Abhidharma collection to survive in its entirety in its original Indian language. The Sarvāstivādin Abhidharma, originally composed in Sanskrit, survives only in Chinese and Tibetan translations. A brief analysis of the works of these two collections follows. THE BOOKS OF THE THERAVĀDIN ABHIDHAMMA PIṬAKA (a) Dhammasaṅganī, the ‘classification of things’ – listing and defining good, bad, and neutral mental states, and an analysis of material form. (b) Vibhaṅga, ‘analysis’ – offering a detailed analysis or classification of sixteen major topics of the Dharma, including the skandhas, nidānas, the elements, the faculties, mindfulness, bojjhaṅgas, jhānas, and insight. (c) Dhātukathā, ‘discussion of the elements’ – based on the skandha and āyatana analyses, and proceeding by means of questions and answers. (d) Puggalapaññati, ‘description of personalities’ – the analysis of human character types, by various factors that range in number from one to ten. (e) Kathāvatthu, ‘subjects of controversy’ – the refutation of the heterodox views of other Buddhist schools. (f) Yamaka, the ‘pairs’ – concerned with clear definition of terms. (g) Paṭṭhāna, ‘causal relations’ – a full discussion of pratītya-samutpāda.
Andrew Skilton (Concise History of Buddhism)
Would you care to flee to the South of France at all? I know we discussed it a while ago, but it seems even more appealing now.” “Sounds good. In the meantime, shall we get incredibly drunk?” “Let’s.
K.J. Charles (Subtle Blood (The Will Darling Adventures, #3))
Briggs went on, “My followers knew Danika was a potential asset. We’d discussed it, right up until the raid. And that night, Danika and her pack were fair with us. We fought, and even managed to get in a few good blows on that Second of hers.” He whistled. “Connor Holstrom.” Bryce went utterly rigid. “Guy was a bruiser.” From the cruel curve of his lips, he’d clearly noticed how stiff she’d gone at the mention of Connor’s name. “Was Holstrom your boyfriend? Pity.
Sarah J. Maas (House of Earth and Blood (Crescent City, #1))
Either I was making myself an easy target by keeping a set schedule in a public area or I was becoming paranoid. Neither option seemed to fit with my decision to make good choices. Maybe that was something to discuss with my harem over dinner. Like a real relationship.
Tate James (Fake (Madison Kate, #3))
As I’ve discussed, prebiotics are the food components that feed and nourish the good bacteria in the gut, like fiber and resistant starch.
Michael Greger (How Not to Age: The Scientific Approach to Getting Healthier as You Get Older)
~ A Happy Marriage ~ Is The Union Of Two Good Forgivers Ladies Are Often The First To Extend An Olive Branch
William L. Monette (BEST LITTLE MARRIAGE HANDBOOK: A Powerhouse Of Great Discussions - The Love Behaviors & 8 Safe Communication Skills That Make Great Marriages)