Explanatory Quotes

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Life in itself is sufficient, self-explanatory and complete.
Carlos Castaneda (Journey to Ixtlan: The Lessons of Don Juan)
if a book isn't self-explanatory, then it isn't worth reading.
Paulo Coelho (The Zahir)
When I caught up, I grabbed Jack’s arm. “What are you doing here?” “Hiding! That’s how you play the game, right? I thought the title hide-and-seek was fairly self-explanatory. Then again, you are blond.” “So are you, idiot. Again, what are you doing here?
Kiersten White (Supernaturally (Paranormalcy, #2))
The Art of War is self-explanatory
Sun Tzu
Facts are rarely self-explanatory; their significance, analysis, and interpretation—at least in the foreign policy world—depend on context and relevance.
Henry Kissinger (World Order)
The more pessimistic your explanatory style, the easier it is to slip into learned helplessness.
David McRaney (You Are Not So Smart)
Success requires persistence, the ability to not give up in the face of failure. I believe that optimistic explanatory style is the key to persistence.
Martin E.P. Seligman (Learned Optimism: How to Change Your Mind and Your Life)
One does see so much evil in a village,' murmured Miss Marple in an explanatory voice.
Agatha Christie (The Body in the Library (Miss Marple, #2))
A warrior must cultivate the feeling that he has everything needed for the extravagant journey that is his life. What counts for a warrior is being alive. Life in itself is sufficient, self-explanatory and complete. Therefore, one may say without being presumptuous that the experience of experiences is being alive.
Carlos Castaneda
Your objective should always be to eliminate instructions entirely by making everything self-explanatory, or as close to it as possible. When instructions are absolutely necessary, cut them back to a bare minimum.
Steve Krug (Don't Make Me Think: A Common Sense Approach to Web Usability)
Narrative history fell out of fashion for many years in the 1970s and 1980s, as historians everywhere focused on analytical approaches derived mainly from the social sciences. But a variety of recent, large-scale narrative histories have shown that it can be done without sacrificing analytical rigour or explanatory power.
Richard J. Evans (The Coming of the Third Reich (The History of the Third Reich, #1))
But, in fact, materialism is among the most problematic of philosophical standpoints, the most impoverished in its explanatory range, and among the most willful and (for want of a better word) magical in its logic, even if it has been in fashion for a couple of centuries or more.
David Bentley Hart (The Experience of God: Being, Consciousness, Bliss)
Words borrowed of antiquity do lend a kind of majesty to style, and are not without their delight sometimes.
Ben Jonson (The Works of Ben Jonson: With critical and explanatory notes and a memoir by William Gifford. Volume 2)
The pandemic of violence always gets explained as anything but gender, anything but what would seem to be the broadest explanatory pattern of all.
Rebecca Solnit (Men Explain Things to Me: And Other Essays)
Oh, well, thanks an awful lot, Thomas, Myfanwy thought bitterly. It sounds like I'm the Defense Minister of Ghosts and Goblins, but as long as the job is "all fairly self-explanatory," I've no doubt it will be fine. The country might get overrun by brownies and talking trees, but what the hell--there's always Australia!
Daniel O'Malley (The Rook (The Checquy Files, #1))
Was this how it worked, then, successful social integration? Was it really that simple? Wear some lipstick, go to the hairdressers and alternate the clothes you wear? Someone ought to write a book, or at least an explanatory pamphlet, and pass this information on.
Gail Honeyman (Eleanor Oliphant Is Completely Fine)
We can never dispense with language and the other symbol systems; for it is by means of them, and only by their means, that we have raised ourselves above the brutes, to the level of human beings. But we can easily become the victims as well as the beneficiaries of these systems. We must learn how to handle words effectively; but at the same time we must preserve and, if necessary, intensify our ability to look at the world directly and not through that half opaque medium of concepts, which distorts every given fact into the all too familiar likeness of some generic label or explanatory abstraction.
Aldous Huxley (The Doors of Perception & Heaven and Hell)
Conspiracy theory, like causality, works fantastically well as an explanatory model but only if you use it backwards. The fact that we cannot predict much about tomorrow strongly indicates that most of the explanations we develop about how something happened yesterday have (like history in general) a high bullshit content.
Peter J. Carroll (Psybermagick: Advanced Ideas in Chaos Magic)
If you can’t make something self-evident, you at least need to make it self-explanatory.
Steve Krug (Don't Make Me Think, Revisited: A Common Sense Approach to Web Usability)
God is not an alternative to science as an explanation, he is not to be understood merely as a God of the gaps, he is the ground of all explanation: it is his existence which gives rise to the very possibility of explanation, scientific or otherwise. It is important to stress this because influential authors such as Richard Dawkins will insist on conceiving of God as an explanatory alternative to science – an idea that is nowhere to be found in theological reflection of any depth. Dawkins is therefore tilting at a windmill - dismissing a concept of God that no serious thinker believes in anyway. Such activity is not necessarily to be regarded as a mark of intellectual sophistication.
John C. Lennox (God's Undertaker: Has Science Buried God?)
What I’m saying is that my life, like the lives of most people, lacks an origin story. I mean one with any explanatory power. Which means that my son could turn out any way and for any reason or for no reason at all.
Miranda Popkey (Topics of Conversation)
One does see so much evil in a village,” murmured Miss Marple in an explanatory voice.
Agatha Christie (The Body in the Library (Miss Marple, #3))
[Religion is] a fantasy [and is] completely empty of any explanatory content. It is also evil.
Peter Atkins
What are you doing here?" "Hiding! That's how you play the game, right? I thought the title hide-and-seek was fairly self-explanatory. Then again,you are blond." "So are you,idiot.
Kiersten White
The ability to create and use explanatory knowledge gives people a power to transform nature which is ultimately not limited by parochial factors, as all other adaptations are, but only by universal laws. This is the cosmic significance of explanatory knowledge – and hence of people, whom I shall henceforward define as entities that can create explanatory knowledge.
David Deutsch (The Beginning of Infinity: Explanations That Transform the World)
The head spins in theoretical disarray; no explanatory model suggests itself; bizarre ontologies loom. There is a feeling of intense confusion, but no clear idea about where the confusion lies.
Colin McGinn
But he had once told Watson that the “less or fewer” issue, along with the use of “I” in such sentences as “He gave the money to Sheila and I”, inflicted on the public by people who considered themselves well-educated, could be drastically reduced in frequency—if not actually abolished—by a few well-aimed pistol shots and an explanatory note that would be pinned to the victims’ chests.
Dan Simmons (The Fifth Heart)
Narrative fallacies arise inevitably from our continuous attempt to make sense of the world. The explanatory stories that people find compelling are simple; are concrete rather than abstract; assign a larger role to talent, stupidity, and intentions than to luck; and focus on a few striking events that happened rather than on the countless events that failed to happen. Any recent salient event is a candidate to become the kernel of a causal narrative. Taleb suggests that we humans constantly fool ourselves by constructing flimsy accounts of the past and believing they are true.
Daniel Kahneman (Thinking, Fast and Slow)
I said that my current feelings of powerlessness had changed the way I looked at what happens and why, to the extent that I was beginning to see what other people called fate in the unfolding of events, as though living were merely an act of reading to find out what happens next. That idea – of one’s own life as something that had already been dictated – was strangely seductive, until you realised that it reduced other people to the moral status of characters and camouflaged their capacity to destroy. Yet the illusion of meaning recurred, much as you tried to resist it: like childhood, I said, which we treat as an explanatory text rather than merely as a formative experience of powerlessness.
Rachel Cusk (Transit)
Images are not quite ideas, they are stiller than that, with less implication outside themselves. And they are not myth, they do not have the explanatory power; they are nearer to pure story. Nor are they always metaphors; they do not say this is that, they say this is.
Robert Hass
In fact, the belief that neurophysiology is even relevant to the functioning of the mind is just hypothesis. Who knows if we're looking at the right aspects of the brain at all. Maybe there are other aspects of the brain that nobody has even dreamt of looking at yet. That's often happened in the history of science. When people say that the mental is the neurophysiological at a higher level, they're being radically unscientific. We know a lot about the mental from a scientific point of view. We have explanatory theories that account for a lot of things. The belief that neurophysiology is implicated in these things could be true, but we have every little evidence for it. So, it's just a kind of hope; look around and you see neurons; maybe they're implicated.
Noam Chomsky (Language and Thought (Anshen Transdisciplinary Lectureships in Art, Science and the Philosophy of Culture, #3))
She added on an explanatory note: 'He has eyes like a pig and his name is Joseph.' 'How shocking! One scarcely knows whether to feel pity or disgust.' Miss Trent knew no such uncertainty. 'He is a hateful wretch!' she declared.
Georgette Heyer (Pistols For Two)
The Germans and the dog were engaged in a military operation which had an amusingly self explanatory name, a human enterprise which is seldom described in detail, whose name alone, when reported as new or history, gives many war enthusiasts a sort of post-coital satisfaction. It is, in the imagination of combat's fans, the divinely listless loveplay that follows the orgasm of victory. It is called "mopping up.
Kurt Vonnegut Jr. (Slaughterhouse-Five)
Abduction is the process of forming an explanatory hypothesis. It is the only logical operation which introduces any new idea; for induction does nothing but determine a value and deduction merely evolves the necessary consequences of a pure hypothesis.
Charles Sanders Peirce (The Essential Peirce, Volume 2 (1893–1913): Selected Philosophical Writings)
LYB NBC—which means “love ya, babe; nuts, back & critters”—the first half being pretty self-explanatory. Less obviously, “nuts, back, and critters” means watch out for crazy people, watch your back because you can’t trust anyone, and don’t run over any animals.
Tyler Oakley (Binge)
It is the desire for explanations that are at once systematic and controllable by factual evidence that generates science; and it is the organization and classification of knowledge on the basis of explanatory principles that is the distinctive goal of the sciences.
Ernest Nagel (The Structure of Science: Problems in the Logic of Scientific Explanation)
A few words explanatory of that famine may not be amiss to some of our readers. The staple food of the Irish peasantry was the potato; all other agricultural produce, grains and cattle, was sold to pay the landlord’s rent. The ordinary value of the potato crop was yearly approximately twenty million pounds in English money; in 1848, in the midst of the famine the value of agricultural produce in Ireland was £44,958,120. In that year the entire potato crop was a failure, and to that fact the famine is placidly attributed, yet those figures amply prove that there was food enough in the country to feed double the population, were the laws of capitalist society set aside, and human rights elevated to their proper position.
James Connolly (Labour in Irish History)
I have been using the word 'other' as though it were self-explanatory, yet who the 'other' is must always be something of a mystery. It is a mystery at an immediate level in the sense that no person is entirely knowable.
Stephanie Dowrick (Intimacy and Solitude: Balancing Closeness and Independence)
I’m a real bastard without him,” Jace apologized, and Nick gulped some water and nodded. “Yeah, I hear that. Why?” Jace looked at him in outrage because the question was… was self-explanatory. “Because! Because he’s… he’s Quent!
Amy Lane (Gambling Men)
When the “sacredness of property” is talked of, it should always be remembered that any such sacredness does not belong in the same degree to landed property. No man made the land. It is the original inheritance of the whole species.
John Stuart Mill (Principles Of Political Economy Abridged with Critical, Bibliographical, and Explanatory Notes, and a Sketch of the History of Political Economy)
Love is self-explanatory: the right person makes you feel well nigh immortal, vaccinating you with their affections. So long as you remain in their heart you are safe, or better than safe even, for a while at least. You are momentarily, in a state of grace.
Jonathan Hull (Losing Julia)
Kissing her just then felt perfectly normal and completely self-explanatory, the only possible course of action.
Tom Perrotta (Nine Inches)
Models tend to be useful when they are simultaneously simple enough to fit a variety of behaviors and complex enough to fit behaviors that need the help of an explanatory model.
Thomas C. Schelling (Micromotives and Macrobehavior)
As a theory, “broken windows” played a perfect explanatory role for politicians and policy makers. If disorder leads to crime, well then, we need to crack down on disorder.
Chris Hayes (A Colony in a Nation)
Family comes first" is indeed a powerful principle, but so is the imperative for your own development. It is not a self-explanatory or self-applying principle, and it can collide with other principles.
Edward Rocklin
We must learn how to handle words effectively; but at the same time we must preserve and, if necessary, intensify our ability to look at the world directly and not through that half opaque medium of concepts, which distorts every given fact into the all too familiar likeness of some generic label or explanatory abstraction.
Aldous Huxley (The Doors of Perception/Heaven and Hell)
If anyone names me after a gemstone, I’m going to find out how well my new teeth work on them. I saw that movie too. I think I’ll stick with Dragon. At least it sounds badass and it’s self-explanatory.” - Jill Hammond
Thomas Cardin (Regression (Terminals #2))
Brainchild” is an odd word. You hear it a lot in explanatory voiceovers and I suppose I was trying to join in, but I don’t really like it. I’m not keen on the idea that my brain could have a child. Would it be made of brain – a child, made of grey brain, like a squelchy zombie? As metaphors for inspiration go, I prefer the lightbulb.
David Mitchell (Thinking About It Only Makes It Worse: And Other Lessons from Modern Life)
What is consciousness?” I asked. “I don’t know,” he replied, after a little hesitation. “Never mind,” I said. “Let’s think of something easier. What is energy?” “Well,” he said, “we can measure it and write down the equations governing its conservation.” “Yes, I know, but that was not my question. My question was: what is it?” “We don’t know,” he said with a grin, “and I think you were aware of that.” “Yes, like you I have read Feynman and he says that no one knows what energy is. That brings me to my main point. Would I be right in thinking that you were about to dismiss me (and my belief in God) if I failed to explain the divine and human nature of Christ?” He grinned again, and said nothing. I went on: “Well, by the same token, would you be happy if I now dismiss you and all your knowledge of physics because you cannot explain to me the nature of energy? After all, energy is surely by definition much less complex than the God who created it?” “Please don’t!” he said. “No, I am not going to do that, but I am going to put another question to you: why do you believe in the concepts of consciousness and energy, even though you do not understand them fully? Is it not because of the explanatory power of those concepts?” “I see what you are driving at,” he replied. “You believe that Jesus Christ is both God and man because that is the only explanation that has the power to make sense of what we know of him?” “Exactly.
John C. Lennox (Against the Flow: The inspiration of Daniel in an age of relativism)
Revenge of the Giant Grill Man.
Joan Bauer (Hope Was Here)
mechanical reinterpretations of human affairs not only lack explanatory power, they are morally wrong as well, for in effect they deny the humanity of the participants, casting them and their ideas merely as side effects of the landscape. Diamond
David Deutsch (The Beginning of Infinity: Explanations That Transform the World)
We never read the full explanatory surroundings of marvelously exciting things when we have no occasion to suppose that some irresponsible scribbler is trying to defraud us; we skip all that, and hasten to revel in the blood-curdling particulars and be happy.
Mark Twain
People generally suppose that they don't understand one another very well, and that is true; they don't. But some things they communicate easily and fully. Anger and contempt and hatred leap from one heart to another like fire in dry grass. The revelations of love are never complete or clear, not in this world. Love is slow and accumulating, and not matter how large or high it grows, it falls short. Love comprehends the world, though we don't comprehend it. But hate comes off in slices, clear and whole—self-explanatory, you might say.
Wendell Berry (Jayber Crow)
Nay, indeed, if you had your eyes, you might fail of the knowing me: it is a wise father that knows his own child.
William Shakespeare (Shakespeare's play of the Merchant of Venice Arranged for Representation at the Princess's Theatre, with Historical and Explanatory Notes by Charles Kean, F.S.A.)
Good signiors, both, when shall we laugh? Say, when? You grow exceeding strange: Must it be so? Salar. We'll make our leisures to attend on yours.
William Shakespeare (Shakespeare's play of the Merchant of Venice Arranged for Representation at the Princess's Theatre, with Historical and Explanatory Notes by Charles Kean, F.S.A.)
This crisis and its resolution shaped their explanatory style for bad events, making it temporary, specific, and external.
Seligman Martin (Learned Optimism: How to Change Your Mind and Your Life)
Instead, I finish him off with three more letters: A-S-S. Self-explanatory.
Sarah A. Parker (When the Moon Hatched (Moonfall, #1))
I have a conscience; and conscience is always anxiously explanatory. You, on the contrary, feel that a man who discusses his conscience is much like a woman who discusses her modesty. The only moral force you condescend to parade is the force of your wit: the only demand you make in public is the demand of your artistic temperament for symmetry, elegance, style, grace, refinement, and the cleanliness which comes next to godliness if not before it. But my conscience is the genuine pulpit article: it annoys me to see people comfortable when they ought to be uncomfortable; and I insist on making them think in order to bring them to conviction of sin. If you don't like my preaching you must lump it. I really cannot help it.
George Bernard Shaw (Man and Superman)
But no. That was analogy rather than homology. What in the humanities they would call a heroic simile, if he understood the term, or a metaphor, or some other kind of literary analogy. And analogies were mostly meaningless — a matter of phenotype rather than genotype (to use another analogy). Most, of poetry and literature, really all the humanities, not to mention the social sciences, were phenotypic as far as Sax could tell. They added up to a huge compendium of meaningless analogies, which did not help to explain things, but only distorted perception of them. A kind of continuous conceptual drunkenness, one might say. Sax himself much preferred exactitude and explanatory power, and why not? If it was 200 Kelvin outside why not say so, rather than talk about witches’ tits and the like, hauling the whole great baggage of the ignorant past along to obscure every encounter with sensory reality? It was absurd.
Kim Stanley Robinson (Green Mars (Mars Trilogy, #2))
The whole set of stylizations that are known as "camp" (a word that I was hearing then for the first time) was, in 1926, self-explanatory. Women moved and gesticulated in this way. Homosexuals wished for obvious reasons to copy them. The strange thing about "camp" is that it has been fossilized. The mannerisms have never changed. If I were now to see a woman sitting with her knees clamped together, one hand on her hip and the other lightly touching her back hair, I should think, "Either she scored her last social triumph in 1926 or it is a man in drag.
Quentin Crisp (The Naked Civil Servant)
CLYTEMNESTRA. Nay, peace, O best-belovèd! Peace! And let us work no evil more. Surely the reaping of the past is a full harvest, and not good, And wounds enough are everywhere.—Let us not stain ourselves with blood.
Aeschylus (The Agamemnon of Aeschylus Translated into English Rhyming Verse with Explanatory Notes)
To my surprise, I found that geology demanded a type of whole-brain thinking I hadn't encountered before. It creatively appropriated ideas from physics and chemistry for the investigation of unruly volcanoes and oceans and ice sheets, It applied scholarly habits one associates with the study of literature and the arts - the practice of close reading, sensitivity to allusion and analogy, capacity for spatial visualization - to the examination of rocks. Its particular form of inferential logic demanded mental versatility and a vigorous but disciplined imagination. And its explanatory power was vast; it was nothing less than the etymology of the world.
Marcia Bjornerud (Timefulness: How Thinking Like a Geologist Can Help Save the World)
The more the ordinary mind takes the opposition between true and false to be fixed, the more is it accustomed to expect either agreement or contradiction with a given philosophical system, and only to see reason for the one or the other in any explanatory statement concerning such a system. It does not conceive the diversity of philosophical systems as the progressive evolution of truth; rather, it sees only contradiction in that variety.
Georg Wilhelm Friedrich Hegel (The Phenomenology of Spirit)
The halo effect helps keep explanatory narratives simple and coherent by exaggerating the consistency of evaluations: good people do only good things and bad people are all bad. The statement “Hitler loved dogs and little children” is shocking no matter how many times you hear it, because any trace of kindness in someone so evil violates the expectations set up by the halo effect. Inconsistencies reduce the ease of our thoughts and the clarity of our feelings.
Daniel Kahneman (Thinking, Fast and Slow)
Books are the mind's ballast, for so many of us--the cargo that makes us what we are, a freight that is ephemeral and indelible, half-forgotten but leaving an imprint. They are nutrition, too. My old age fear is not being able to read--the worst deprivation. Or no longer having my books around me: the familiar, eclectic, explanatory assemblage that hitches me to the wide world, that has freed me from the prison of myself, that has helped me to think, and to write.
Penelope Lively (Ammonites And Leaping Fish: A Life In Time)
Ideology, n. An imaginary relationship to a real situation. In common usage, what the other person has, especially when systematically distorting the facts. But it seems to us that an ideology is a necessary feature of cognition, and if anyone were to lack one, which we doubt, they would be badly disabled. There is a real situation, that can't be denied, but it is too big for any individual to know in full, and so we must create our understanding by way of an act of the imagination. So we all have an ideology, and this is a good thing. So much information pours into the mind, ranging from sensory experience to discursive and mediated inputs of all kinds, that some kind of personal organizing system is necessary to make sense of things in ways that allow one to decide and to act. Worldview, philosophy, religion, these are all synonyms for ideology as defined above; and so is science, although it's a different one, the special one, by way of its perpetual cross-checking with reality tests of all kinds, and its continuous sharpening of focus. That surely makes science central to a most interesting project, which is to invent, improve, and put to use an ideology that explains in a coherent and useful way as much of the blooming buzzing inrush of the world as possible. What one would hope for in an ideology is clarity and explanatory breadth, and power. We leave the proof of this as an exercise for the reader.
Kim Stanley Robinson (The Ministry for the Future)
Apollodorus, the leading classical authority on Greek myths, records a tradition that the real scene of the poem was the Sicilian seaboard, and in 1896 Samuel Butler, the author of Erewhon, came independently to the same conclusion. He suggested that the poem, as we now have it, was composed at Drepanum, the modern Trapani, in Western Sicily, and that the authoress was the girl self-portrayed as Nausicaa. None of his classical contemporaries, for whom Homer was necessarily both blind and bearded, deigned to pay Butler’s theory the least attention; and since he had, as we now know, dated the poem some three hundred years too early and not explained how a Sicilian princess could have passed off her saga as Homer’s, his two books on the subject are generally dismissed as a good-humoured joke. Nevertheless, while working on an explanatory dictionary of Greek myths, I found Butler’s arguments for a Western Sicilian setting and for a female authorship irrefutable. I could not rest until I had written this novel. It re-creates, from internal and external evidence, the circumstances which induced Nausicaa to write the Odyssey, and suggest how, as an honorary Daughter of Homer, she managed to get it included in the official canon. Here is the story of a high-spirited and religious-minded Sicilian girl who saves her father’s throne from usurpation, herself from a distasteful marriage, and her two younger brothers from butchery by boldly making things happen, instead of sitting still and hoping for the best.
Robert Graves (Homer's Daughter)
I am optimistic that the so-called hard problem of consciousness will be solved by empirical and conceptual advances - working in tandem - made in cognitive neuroscience. What is the hard problem? No-one has a clue (at the moment) how to answer the question of why the neural basis of the phenomenal feel of my experience of, for example red, is the neural basis of that particular phenomenal feel rather than a different one or none at all. There is an explanatory gap here that we do not know how to close now, but I have faith that we will someday. The hard problem is conceptually and explanatorily prior to the issue of what the nature of the self is, as can be seen in part by noting that the problem would persist even for experiences that aren't organised into selves. No doubt solving the hard problem (i.e closing the explanatory gap) will require ideas we cannot now anticipate. The mind-body problem is so singular that no appeal to the closing of past explanatory gaps justifies optimism. But I remain optimistic nonetheless.
Ned Block
I am drawn to a fourth alternative, natural teleology, or teleological bias, as an account of the existence of the biological possibilities on which natural selection can operate. I believe that teleology is a naturalistic alternative that is distinct from all three of the other candidate explanations: chance, creationism, and directionless physical law. To avoid the mistake that White finds in the hypothesis of nonintentional bias, teleology would have to be restrictive in what it makes likely, but without depending on intentions or motives. This would probably have to involve some conception of an increase in value through the expanded possibilities provided by the higher forms of organization toward which nature tends: not just any outcome could qualify as a telos. That would make value an explanatory end, but not one that is realized through the purposes or intentions of an agent. Teleology means that in addition to physical law of the familiar kind, there are other laws of nature that are "biased toward the marvelous".
Thomas Nagel (Mind & Cosmos: Why the Materialist Neo-Darwinian Conception of Nature is Almost Certainly False)
Atheism is the default position in any scientific inquiry, just as a-quarkism or a-neutrinoism was. That is, any entity has to earn its admission into a scientific account either via direct evidence for its existence or because it plays some fundamental explanatory role. Before the theoretical need for neutrinos was appreciated (to preserve the conservation of energy) and then later experimental detection was made, they were not part of the accepted physical account of the world. To say physicists in 1900 were 'agnostic' about neutrinos sounds wrong: they just did not believe there were such things. As yet, there is no direct experimental evidence of a deity, and in order for the postulation of a deity to play an explanatory role there would have to be a lot of detail about how it would act. If, as you have suggested, we are not “good judges of how the deity would behave,” then such an unknown and unpredictable deity cannot provide good explanatory grounds for any phenomenon. The problem with the 'minimal view' is that in trying to be as vague as possible about the nature and motivation of the deity, the hypothesis loses any explanatory force, and so cannot be admitted on scientific grounds. Of course, as the example of quarks and neutrinos shows, scientific accounts change in response to new data and new theory. The default position can be overcome.
Tim Maudlin
The west, and especially the United States, has shown no serious or sustained interest in the Middle East until the last half century. We tend to be comfortably ignorant of the history of Western interventionism in the region over centuries — or even over a millennium. We are only superficially aware of Middle Eastern critiques of Western policies that touch on oil, finances, political intervention, Western-sponsored coups, Western support for pro-Western dictators, and carte blanche American support for Israel in the complex Palestinian problem — which, after all, had its roots not in Islam, but in Western persecution and butchery of European Jews. European powers have also exported their local quarrels and parleyed them into two world wars that were fought out partly on Middle Eastern soil, as was much of the Cold War as well. All this suggests that many other causative factors are at work that have at least as much explanatory power for the current turmoil as does “Islam.” It is not simply a matter of “blaming the West” as some readers might rush to suggest here. I argue that deeper geopolitical factors have created numerous confrontational factors between the East and the West that predate Islam, continued with Islam and around Islam, and may be inherent in the territorial imperatives and geopolitical outlook of any states that occupy those areas, regardless of religion.
Graham E. Fuller (A World Without Islam)
I read not with any particular object in mind, nor really with the intention of retaining any information about the subjects that I chose, but rather because the act of reading was a habit, and because it was soothing and, perhaps, from a lifetime's inculcated faith in the explanatory power of books, the half-held belief that somewhere in those hectares upon hectares of printed pages I might find that fact which would make sense of my growing unhappiness, allowing me to peel back the obscurant layers of myself and lay bare at last the solid structure underneath.
Jessie Greengrass (Sight)
Let me tell you a little story, is one of the treasures of the Judeo-Christian tradition. Stories are the oldest and most valuable equipment we have as a human community and as a people of faith. The power of stories lies not only or even mainly in their explanatory function, or in the ways they mirror a community back to itself, or in the examples they provide, or the analogies. That power lies also in the way stories allow us to focus and give shape to our hopes, and to come to terms with the inexplicable and bewildering freedom we have as creatures made in the image of God.
Marilyn Chandler McEntyre (Caring for Words in a Culture of Lies)
I thought to do something good by giving an interview to People, which was exceedingly foolish of me. I asked Aaron [Asher] to tell you that the Good Intentions Paving Company had fucked up again. The young interviewer turned my opinions inside out, cut out the praises and made it all sound like disavowal, denunciation and excommunication. Well, we're both used to this kind of thing, and beyond shock. In agreeing to take the call, and make a statement I was simply muddle-headed. But if I had been interviewed by an angel for the Seraphim and Cherubim Weekly I'd have said, as I actually did say to the crooked little slut, that you were one of our very best and most interesting writers. I would have added that I was greatly stimulated and entertained by your last novel, and that of course after three decades I understood perfectly well what you were saying about the writer's trade - how could I not understand, or miss suffering the same pains. Still our diagrams are different, and the briefest description of the differences would be that you seem to have accepted the Freudian explanation: A writer is motivated by his desire for fame, money and sexual opportunities. Whereas I have never taken this trinity of motives seriously. But this is an explanatory note and I don't intend to make a rabbinic occasion of it. Please accept my regrets and apologies, also my best wishes. I'm afraid there's nothing we can do about the journalists; we can only hope that they will die off as the deerflies do towards the end of August.
Saul Bellow
But to me, each revision of the document simply showed how far the initial Flevel implementation had progressed. Those parts of the language that were not yet implemented were still described in free-flowing flowery prose giving promise of unalloyed delight. In the parts that had been implemented, the flowers had withered; they were choked by an undergrowth of explanatory footnotes, placing arbitrary and unpleasant restrictions on the use of each feature and loading upon a programmer the responsibility for controlling the complex and unexpected side-effects and interaction effects with all the other features of the language.
C.A.R. Hoare
Zen, the Reason of Unreason; The Wisdom of Confucius; the Torah; the Holy Bible; Tao, to Know and Not Be Knowing; The Meaning of the Glorious Koran: An Explanatory Translation; As a Man Thinketh; The Essential Gandhi; Walden, or, Life in the Woods; the Book of Mormon; The Meditations of Marcus Aurelius; and the Upanishads.
Greg McKeown (Essentialism: The Disciplined Pursuit of Less)
He is an unsuccessful scapegoat whose heroic willingness to die for the truth will ultimately make the entire cycle of satanic violence visible to all people and therefore inoperative. The "kingdom of Satan" will give way to the "kingdom of God." Thanks to Jesus' death, the Spirit of God, alias the Paraclete (a word that signifies "the lawyer for the defense"), wins a foothold in the kingdom of Satan. He reveals the innocence of Jesus to the disciples first and then to all of us. The defense of victims is both a moral imperative and the source of our increasing power to demystify scapegoating. The Passion accounts reveal a phenomenon that unbeknownst to us generates all human cultures and still warps our human vision in favor of all sorts of exclusions and scapegoating. If this analysis is true, the explanatory power of Jesus' death is much greater than we realize, and Paul's exalted idea of the Cross as the source of all knowledge is anthropologically sound. The
René Girard (I See Satan Fall Like Lightning)
I am an evolutionist. I believe my great backyard Sphexes have evolved like other creatures. But watching them in the October light as one circles my head in curiosity, I can only repeat my dictum softly: in the world there is nothing to explain the world. Nothing to explain the necessity of life, nothing to explain the hunger of the elements to become life, nothing to explain why the stolid realm of rock and soil and mineral should diversify itself into beauty, terror, and uncertainty. To bring organic novelty into existence, to create pain, injustice, joy, demands more than we can discern in the nature that we analyze so completely. Worship, then, like the Maya, the unknown zero, the procession of the time-bearing gods. The equation that can explain why a mere Sphex wasp contains in its minute head the ganglionic centers of its prey has still to be written. In the world there is nothing below a certain depth that is truly explanatory. It is as if matter dreamed and muttered in its sleep. But why, and for what reason it dreams, there is no evidence.
Loren Eiseley (All the Strange Hours: The Excavation of a Life)
The principal advantage of narrative writing is that it assists us place our life experiences in a storytelling template. The act of strict examination forces us to select and organize our past. Narration provides an explanatory framework. Human beings often claim to understand events when they manage to formulate a coherent story or narrative explaining what factors caused a specific incident to occur. Stories assist the human mind to remember and make decisions based on informative stories. Narrative writing also prompts periods of intense reflection that leads to more writing that is ruminative. Contemplative actions call for us to track the conscious mind at work rendering an accounting of our weaknesses and our strengths, folly and wisdom.
Kilroy J. Oldster (Dead Toad Scrolls)
In the end, right answers and true stories have a positive cascading effect because they illuminate. They enable one to notice and make sense of things that one might have ignored or thought incomprehensible without them, thus allowing for a clearer picture of the world one is surveying. Wrong answers and false stories obscure matters and have little or no explanatory power. They shed no light on the facts, circumstances, or actions in the world they purport to describe, because they are not really of that world, and thus cannot help explain it. Instead, they tend to make matters more confusing, by creating their own negative cascading effect, as other bad answers, weak, illogical, and/or simply false stories must be offered to shore up the original wrong answer’s deficiencies.
Annette Gordon-Reed (The Hemingses of Monticello)
The Sumerians considered themselves destined to “clothe and feed” such gods, because they viewed themselves as the servants, in a sense, of what we would call instinctive forces, “elicited” by the “environment.” Such forces can be reasonably regarded as the Sumerians regarded them—as deities inhabiting a “supracelestial place,” extant prior to the dawn of humanity. Erotic attraction, for example—a powerful god—has a developmental history that predates the emergence of humanity, is associated with relatively “innate” releasing “stimuli” (those that characterize erotic beauty), is of terrible power, and has an existence “transcending” that of any individual who is currently “possessed.” Pan, the Greek god of nature, produced/represented fear (produced “panic”); Ares or the Roman Mars, warlike fury and aggression. We no longer personify such “instincts,” except for the purposes of literary embellishment, so we don't think of them “existing” in a “place” (like heaven, for example). But the idea that such instincts inhabit a space—and that wars occur in that space—is a metaphor of exceeding power and explanatory utility. Transpersonal motive forces do wage war with one another over vast spans of time; are each forced to come to terms with their powerful “opponents” in the intrapsychic hierarchy. The battles between the different “ways of life” (or different philosophies) that eternally characterize human societies can usefully be visualized as combat undertaken by different standards of value (and, therefore, by different hierarchies of motivation). The “forces” involved in such wars do not die, as they are “immortal”: the human beings acting as “pawns of the gods” during such times are not so fortunate.
Jordan B. Peterson (Maps of Meaning: The Architecture of Belief)
The English language has been thrust upon Americans. And it is wrong. As static and immobile as are the English, just so ever-moving are Americans. Here is a huge country. Not a mere island. Naturally people move. And they need a moving language. A language that can interpret American life. Nouns and adjectives won't express American life. They are too weak, too immobile. But verbs, adverbs, prepositions and the like, ah, they are moving, just as Americans. Obviously we cannot suddenly junk the English language and adopt some other tongue. English is too connotative, too close to us. Our problem is to adapt the English language to American needs. To make it move with us Americans. That is the problem--to write things as they are, not as they seem. our aim must be not to explain things, but to write the thing itself, and thereby in itself be self explanatory.
Gertrude Stein (How Writing Is Written : Volume II of the Previously Uncollected Writings of Gertrude Stein)
To the secular arm, therefore, be delivered any and every book which, catering for the youngsters, throttles the life of the old folktales with coils of explanatory notes, and heaps on their maimed corpses the dead weight of biographical appendices. Nevertheless, that which delighted our childhood may instruct our manhood; and notes, appendices, and all the gear of didactic exposition, have their place elsewhere in helping the student, anxious to reach the seed of fact which is covered by the pulp of fiction. For, to effect this is to make approach to man's thoughts and conceptions of himself and his surroundings, to his way of looking at things and to explanation of his conduct both in work and play. Hence the folk-tale and the game are alike pressed into the service of study of the human mind. Turn where we may, the pastimes of children are seen to mimic the serious pursuits of men.
Edward Clodd (Tom Tit Tot: An Essay on Savage Philosophy in Folk-Tale)
As you know, there was a famous quarrel between Max Planck and Einstein, in which Einstein claimed that, on paper, the human mind was capable of inventing mathematical models of reality. In this he generalized his own experience because that is what he did. Einstein conceived his theories more or less completely on paper, and experimental developments in physics proved that his models explained phenomena very well. So Einstein says that the fact that a model constructed by the human mind in an introverted situation fits with outer facts is just a miracle and must be taken as such. Planck does not agree, but thinks that we conceive a model which we check by experiment, after which we revise our model, so that there is a kind of dialectic friction between experiment and model by which we slowly arrive at an explanatory fact compounded of the two. Plato-Aristotle in a new form! But both have forgotten something- the unconscious. We know something more than those two men, namely that when Einstein makes a new model of reality he is helped by his unconscious, without which he would not have arrived at his theories...But what role DOES the unconscious play?...either the unconscious knows about other realities, or what we call the unconscious is a part of the same thing as outer reality, for we do not know how the unconscious is linked with matter.
Marie-Louise von Franz (Alchemy: An Introduction to the Symbolism and the Psychology)
It struck Hsing suddenly that Masada didn't even understand the nature of his own genius. To him the patterns of thought and motive that he sensed in the virus were self-explanatory, and those who could not see them were simply not looking hard enough. Yet he would readily admit to his own inability to analyze more human contact, even on the most basic level. That was part and parcel of being iru. What a strange combination of skills and flaws. What an utterly alien profile. Praise the founders of Guera for having taught them all to nurture such specialized talent, rather than seeking to "cure" it. It was little wonder that most innovations in technology now came from the Gueran colonies, and that Earth, who set such a strict standard of psychological "normalcy," now produced little that was truly exciting. Thank God their own ancestors had left that doomed planet before they, too, had lost the genes of wild genius. Thank God they had seen the creative holocaust coming, and escaped it.
C.S. Friedman (This Alien Shore (Alien Shores, #1))
Jukes thought, “This is no joke.” While he was exchanging explanatory yells with his captain, a sudden lowering of the darkness came upon the night, falling before their vision like something palpable. It was as if the masked lights of the world had been turned down. Jukes was uncritically glad to have his captain at hand. It relieved him as though that man had, by simply coming on deck, taken most of the gale’s weight upon his shoulders. Such is the prestige, the privilege, and the burden of command.
Joseph Conrad (Joseph Conrad: The Complete Novels)
The name of the lesson is “Look What We Can Do to You Any Time We Fucking Want.” The point of the lesson is self-explanatory.The USA taught the world this lesson when it nuked Hiroshima and Nagasaki. GloboCap (and the US military) taught it again when they invaded Iraq and destabilized the entire Greater Middle East. It is regularly taught in penitentiaries when the prisoners start to get a little too unruly and remember that they outnumber the guards. That’s where the “lockdown” concept originated. It isn’t medical terminology. It is penal institution terminology.
C.J. Hopkins (The Rise of the New Normal Reich: Consent Factory Essays, Vol. III (2020-2021))
The real source of our theories is conjecture, and the real source of our knowledge is conjecture alternating with criticism. We create theories by rearranging, combining, altering and adding to existing ideas with the intention of improving upon them. The role of experiment and observation is to choose between existing theories, not to be the source of new ones. We interpret experiences through explanatory theories, but true explanations are not obvious. Fallibilism entails not looking to authorities but instead acknowledging that we may always be mistaken, and trying to correct errors.
David Deutsch (The Beginning of Infinity: Explanations That Transform the World)
And then there are colors. The truth is that the brain knows far less about colors than one might suppose. It sees more or less clearly what the eyes show it, but when it comes to converting what it has seen into knowledge, it often suffers from one might call difficulties in orientation. Thanks to the unconscious confidence of a lifetime's experience, it unhesitatingly utters the names of the colors it calls elementary and complementary, but it immediately lost, perplexed and uncertain when it tries to formulate words that might serve as labels or explanatory markers for the things that verge on the ineffable, that border on the incommunicable, for the still nascent color which, with the eyes' other bemused approval and complicity, the hands and fingers are in the process of inventing and which will probably never even have its own name. Or perhaps it already does -- a name known only to the hands, because they mixed the paint as if they were dismantling the constituent parts of a note of music, because they became smeared with the color and kept the stain deep inside the dermis, and because only with the invisible knowledge of the fingers will one ever be able to paint the infinite fabric of dreams. Trusting in what the eyes believe they have seen, the brain-in-the-head states that, depending on conditions of light and shade, on the presence or absence of wind, on whether it is wet or dry, the beach is white or yellow or olden or gray or purple or any other shade in between, but then along comes the fingers and, with a gesture of gathering in, as if harvesting a wheat field, they pluck from the ground all the colors of the world. What seemed unique was plural, what is plural will become more so. It is equally true, though, that in the exultant flash of a single tone or shade, or in its musical modulation, all the other tones and shades are also present and alive, both the tones or shades of colors that have already been name, as well as those awaiting names, just as an apparently smooth, flat surface can both conceal and display the traces of everything ever experience in the history of the world. All archaeology of matter is an archaeology of humanity. What this clay hides and shows is the passage of a being through time and space, the marks left by fingers, the scratches left by fingernails, the ashes and the charred logs of burned-out bonfires, our bones and those of others, the endlessly bifurcating paths disappearing off into the distance and merging with each other. This grain on the surface is a memory, this depression the mark left by a recumbent body. The brain asked a question and made a request, the hand answered and acted.
José Saramago (The Cave)
For I take it there are two things the imagination loves to do. It loves to embrace its objects completely, to take it in at a single glace, and see it as something harmonious, symmetrical, and self-explanatory. That is the classical imagination; the Parthenon was built for it. It also loves to lose itself in a labyrinth, to surrender to the inextricable. That is the romantic imagination; the Orlando Furioso was written for it. But Christian Theology does not cater very well for either. If Christianity is only a mythology, then I find the mythology I believe in is not the one I like best. I like Greek mythology much better, Irish better still, Norse best of all.
C.S. Lewis (The Weight of Glory)
The American system of jurisprudence recognizes a wide range of factors, predispositions, prejudices, and experiences that might cloud our judgment, or affect our objectivity—sometimes even without our knowing it. It goes to great, perhaps even extravagant, lengths to safeguard the process of judgment in a criminal trial from the human weaknesses of those who must decide on innocence or guilt. Even then, of course, the process sometimes fails. Why would we settle for anything less when interrogating the natural world, or when attempting to decide on vital matters of politics, economics, religion, and ethics? — If it is to be applied consistently, science imposes, in exchange for its manifold gifts, a certain onerous burden: We are enjoined, no matter how uncomfortable it might be, to consider ourselves and our cultural institutions scientifically—not to accept uncritically whatever we’re told; to surmount as best we can our hopes, conceits, and unexamined beliefs; to view ourselves as we really are. Can we conscientiously and courageously follow planetary motion or bacterial genetics wherever the search may lead, but declare the origin of matter or human behavior off-limits? Because its explanatory power is so great, once you get the hang of scientific reasoning you’re eager to apply it everywhere. However, in the course of looking deeply within ourselves, we may challenge notions that give comfort before the terrors of the world.
Carl Sagan (The Demon-Haunted World: Science as a Candle in the Dark)
The Brits call this sort of thing Functional Neurological Symptoms, or FNS, the psychiatrists call it conversion disorder, and almost everyone else just calls it hysteria. There are three generally acknowledged, albeit uncodified, strategies for dealing with it. The Irish strategy is the most emphatic, and is epitomized by Matt O’Keefe, with whom I rounded a few years back on a stint in Ireland. “What are you going to do?” I asked him about a young woman with pseudoseizures. “What am I going to do?” he said. “I’ll tell you what I’m goin’ to do. I’m going to get her, and her family, and her husband, and the children, and even the feckin’ dog in a room, and tell ’em that they’re wasting my feckin’ time. I want ’em all to hear it so that there is enough feckin’ shame and guilt there that it’ll keep her the feck away from me. It might not cure her, but so what? As long as I get rid of them.” This approach has its adherents even on these shores. It is an approach that Elliott aspires to, as he often tells me, but can never quite marshal the umbrage, the nerve, or a sufficiently convincing accent, to pull off. The English strategy is less caustic, and can best be summarized by a popular slogan of World War II vintage currently enjoying a revival: “Keep Calm and Carry On.” It is dry, not overly explanatory, not psychological, and does not blame the patient: “Yes, you have something,” it says. “This is what it is [insert technical term here], but we will not be expending our time or a psychiatrist’s time on it. You will have to deal with it.” Predictably, the American strategy holds no one accountable, involves a brain-centered euphemistic explanation coupled with some touchy-feely stuff, and ends with a recommendation for a therapeutic program that, very often, the patient will ignore. In its abdication of responsibility, motivated by the fear of a lawsuit, it closely mirrors the beginning of the end of a doomed relationship: “It’s not you, it’s … no wait, it’s not me, either. It just is what it is.” Not surprisingly, estimates of recurrence of symptoms range from a half to two-thirds of all cases, making this one of the most common conditions that a neurologist will face, again and again.
Allan H. Ropper
Not that long ago I wrote in a poem that 'life is so filled with meaning, there is no reason to try to reduce it'. That is how I feel and have felt like for years. Some sense of meaninglessness can come from an attack from others, at times subconscious, slowly but surely eroding one's self-respect and therefore sense of self, on all the meanings, infinite as they are, that are already right there. You can even be “raised” to do this self-destructive work yourself. The so called absurdity of life is a construction that creates a template for meaninglessness in itself. Humans revolting in this way against self-made systems. Perhaps to remove some responsibility of being human, because it is, wrongly, seen as a burden. What is truly a burden is to feel as if nothing in life is important. It is also the easiest thing to do. If you don't find meaning in for instance seeing a black squirrel running up the trunk of a tree, you probably won't find any meaning in travelling to the end of the world. It is a kind of explanatory greed this “search for meaning” that can literally destroy a world, and it is the equivalent of replacing the deepest of life’s mysteries with a nice looking garage. To numb before being looked at and experienced as a kind of totally lost "translation" is how the written language can be used at its worst. Meaning is already everywhere, expressing, unfolding itself, living and dying, changing and breathing. The noise distracting from that is what is meaningless but luckily, happily, that is just a construct.
Rune Kjær Rasmussen
I found that those of my friends who were admirers of Marx, Freud, and Adler, were impressed by a number of points common to these theories, and especially by their apparent explanatory power. These theories appeared to be able to explain practically everything that happened within the fields to which they referred. The study of any of them seemed to have the effect of an intellectual conversion or revelation, opening your eyes to a new truth hidden from those not yet initiated. Once your eyes were thus opened you saw confirming instances everywhere: the world was full of verifications of the theory. Whatever happened always confirmed it. Thus its truth appeared manifest; and unbelievers were clearly people who did not want to see the manifest truth; who refused to see it, either because it was against their class interest, or because of their repressions which were still 'un-analysed' and crying aloud for treatment. The most characteristic element in this situation seemed to me the incessant stream of confirmations, of observations which 'verified' the theories in question; and this point was constantly emphasized by their adherents. A Marxist could not open a newspaper without finding on every page confirming evidence for his interpretation of history; not only in the news, but also in its presentation--which revealed the class bias of the paper--and especially of course in what the paper did not say. The Freudian analysts emphasized that their theories were constantly verified by their 'clinical observations'. As for Adler, I was much impressed by a personal experience. Once, in 1919, I reported to him a case which to me did not seem particularly Adlerian, but which he found no difficulty in analysing in terms of his theory of inferiority feelings, although he had not even seen the child. Slightly shocked, I asked him how he could be so sure. 'Because of my thousandfold experience,' he replied; whereupon I could not help saying: 'And with this new case, I suppose, your experience has become thousand-and-one-fold.
Karl Popper (Conjectures and Refutations: The Growth of Scientific Knowledge (Routledge Classics))
In the ideal detective story the reader is given all the clues yet fails to spot the criminal. He may advert to each clue as it arises. He needs no further clues to solve the mystery. Yet he can remain in the dark for the simple reason that reaching the solution is not the mere apprehension of any clue, not the mere memory of all, but a quite distinct activity of organising intelligence that places the full set of clues in a unique explanatory perspective. By insight, then, is meant not any act of attention or advertence or memory, but the supervening act of understanding. It is not any recondite intuition but the familiar event that occures easily and frequently in the moderately intelligent, rarely and with diffuculty only in the very stupid. In itself it is so simple and obvious that it seems to merit the little attention that commonly it receives. At the same time, its function in cognitional activity is so central that to grasp it in its conditions, its working, and its results, is to confer a basic yet startling unity on the whole field of human inquiry and human opinion.
Bernard J.F. Lonergan (Insight, Volume 3 (Collected Works of Bernard Lonergan))
Implicit motives are needs that people acquire in childhood that have become automatic and nonconscious. Self-attributed motives are people’s conscious theories about their needs that may often differ from their nonconscious needs. McClelland reports a study, for example, that measured people’s need for affiliation with both the TAT and a self-report questionnaire. People’s affiliation needs, as assessed by the TAT, predicted whether they were talking with another person when they were beeped at random intervals over several days, whereas a self-report measure of affiliation did not. Affiliation needs as assessed with the self-report measure were a better predictor of more deliberative behavioral responses, such as people’s choices of which types of behaviors they would prefer to do alone or with others (e.g., visit a museum). The picture McClelland paints is of two independent systems that operate in parallel and influence different types of behaviors. In our terms, the adaptive unconscious and the conscious explanatory system each has its own set of needs and motives that influence different types of behaviors.
Timothy D. Wilson (Strangers to Ourselves: Discovering the Adaptive Unconscious)
I see over and beyond all these national wars, new "empires," and whatever else lies in the foreground. What I am concerned with — for I see it preparing itself slowly and hesitatingly — is the United Europe. It was the only real work, the one impulse in the souls, of all the broad-minded and deep-thinking men of this century — this reparation of a new synthesis, and the tentative effort to anticipate the future of "the European." Only in their weaker moments, or when they grew old, did they fall back again into the national narrowness of the "Fatherlanders" — then they were once more "patriots." I am thinking of men like Napoleon, Heinrich Heine, Goethe, Beethoven, Stendhal, Schopenhauer. Perhaps Richard Wagner likewise belongs to their number, concerning whom, as a successful type of German obscurity, nothing can be said without some such "perhaps." But to the help of such minds as feel the need of a new unity there comes a great explanatory economic fact: the small States of Europe — I refer to all our present kingdoms and "empires" — will in a short time become economically untenable, owing to the mad, uncontrolled struggle for the possession of local and international trade. Money is even now compelling European nations to amalgamate into one Power. In order, however, that Europe may enter into the battle for the mastery of the world with good prospects of victory (it is easy to perceive against whom this battle will be waged), she must probably "come to an understanding" with England. The English colonies are needed for this struggle, just as much as modern Germany, to play her new role of broker and middleman, requires the colonial possessions of Holland. For no one any longer believes that England alone is strong enough to continue to act her old part for fifty years more; the impossibility of shutting out homines novi from the government will ruin her, and her continual change of political parties is a fatal obstacle to the carrying out of any tasks which require to be spread out over a long period of time. A man must to-day be a soldier first and foremost that he may not afterwards lose his credit as a merchant. Enough; here, as in other matters, the coming century will be found following in the footsteps of Napoleon — the first man, and the man of greatest initiative and advanced views, of modern times. For the tasks of the next century, the methods of popular representation and parliaments are the most inappropriate imaginable.
Friedrich Nietzsche (Beyond Good and Evil)
I remember standing in the wings when Mother’s voice cracked and went into a whisper. The audience began to laugh and sing falsetto and to make catcalls. It was all vague and I did not quite understand what was going on. But the noise increased until Mother was obliged to walk off the stage. When she came into the wings she was very upset and argued with the stage manager who, having seen me perform before Mother’s friends, said something about letting me go on in her place. And in the turmoil I remember him leading me by the hand and, after a few explanatory words to the audience, leaving me on the stage alone. And before a glare of footlights and faces in smoke, I started to sing, accompanied by the orchestra, which fiddled about until it found my key. It was a well-known song called Jack Jones that went as follows: Jack Jones well and known to everybody Round about the market, don’t yer see, I’ve no fault to find with Jack at all, Not when ’e’s as ’e used to be. But since ’e’s had the bullion left him ’E has altered for the worst, For to see the way he treats all his old pals Fills me with nothing but disgust. Each Sunday morning he reads the Telegraph, Once he was contented with the Star. Since Jack Jones has come into a little bit of cash, Well, ’e don’t know where ’e are. Half-way through, a shower of money poured on to the stage. Immediately I stopped and announced that I would pick up the money first and sing afterwards. This caused much laughter. The stage manager came on with a handkerchief and helped me to gather it up. I thought he was going to keep it. This thought was conveyed to the audience and increased their laughter, especially when he walked off with it with me anxiously following him. Not until he handed it to Mother did I return and continue to sing. I was quite at home. I talked to the audience, danced, and did several imitations including one of Mother singing her Irish march song that went as follows: Riley, Riley, that’s the boy to beguile ye, Riley, Riley, that’s the boy for me. In all the Army great and small, There’s none so trim and neat As the noble Sergeant Riley Of the gallant Eighty-eight. And in repeating the chorus, in all innocence I imitated Mother’s voice cracking and was surprised at the impact it had on the audience. There was laughter and cheers, then more money-throwing; and when Mother came on the stage to carry me off, her presence evoked tremendous applause. That night was my first appearance on the stage and Mother’s last.
Charlie Chaplin (My Autobiography (Neversink))
Well before the end of the 20th century however print had lost its former dominance. This resulted in, among other things, a different kind of person getting elected as leader. One who can present himself and his programs in a polished way, as Lee Quan Yu you observed in 2000, adding, “Satellite television has allowed me to follow the American presidential campaign. I am amazed at the way media professionals can give a candidate a new image and transform him, at least superficially, into a different personality. Winning an election becomes, in large measure, a contest in packaging and advertising. Just as the benefits of the printed era were inextricable from its costs, so it is with the visual age. With screens in every home entertainment is omnipresent and boredom a rarity. More substantively, injustice visualized is more visceral than injustice described. Television played a crucial role in the American Civil rights movement, yet the costs of television are substantial, privileging emotional display over self-command, changing the kinds of people and arguments that are taken seriously in public life. The shift from print to visual culture continues with the contemporary entrenchment of the Internet and social media, which bring with them four biases that make it more difficult for leaders to develop their capabilities than in the age of print. These are immediacy, intensity, polarity, and conformity. Although the Internet makes news and data more immediately accessible than ever, this surfeit of information has hardly made us individually more knowledgeable, let alone wiser, as the cost of accessing information becomes negligible, as with the Internet, the incentives to remember it seem to weaken. While forgetting anyone fact may not matter, the systematic failure to internalize information brings about a change in perception, and a weakening of analytical ability. Facts are rarely self-explanatory; their significance and interpretation depend on context and relevance. For information to be transmuted into something approaching wisdom it must be placed within a broader context of history and experience. As a general rule, images speak at a more emotional register of intensity than do words. Television and social media rely on images that inflamed the passions, threatening to overwhelm leadership with the combination of personal and mass emotion. Social media, in particular, have encouraged users to become image conscious spin doctors. All this engenders a more populist politics that celebrates utterances perceived to be authentic over the polished sound bites of the television era, not to mention the more analytical output of print. The architects of the Internet thought of their invention as an ingenious means of connecting the world. In reality, it has also yielded a new way to divide humanity into warring tribes. Polarity and conformity rely upon, and reinforce, each other. One is shunted into a group, and then the group polices once thinking. Small wonder that on many contemporary social media platforms, users are divided into followers and influencers. There are no leaders. What are the consequences for leadership? In our present circumstances, Lee's gloomy assessment of visual media's effects is relevant. From such a process, I doubt if a Churchill or Roosevelt or a de Gaulle can emerge. It is not that changes in communications technology have made inspired leadership and deep thinking about world order impossible, but that in an age dominated by television and the Internet, thoughtful leaders must struggle against the tide.
Henry Kissinger (Leadership : Six Studies in World Strategy)
If, in the case of Amfortas and the union of spear and Grail, only the sexual problem is discerned, we get entangled in an insoluble contradiction, since the thing that harms is also the thing that heals. Such a paradox is true and permissible only when one sees the opposites as united on a higher plane, when one understands that it is not a question of sexuality, either in this form or in that, but purely a question of the attitude by which every activity, including the sexual, is regulated. Once again I must emphasize that the practical problem in analytical psychology lies deeper than sexuality and its repression. The latter point of view is no doubt very valuable in explaining the infantile and therefore morbid part of the psyche, but as an explanatory principle for the whole of the psyche it is quite inadequate. What lies behind sexuality or the power instinct is the attitude to sexuality or to power. In so far as an attitude is not merely an intuitive (i.e., unconscious and spontaneous) phenomenon but also a conscious function, it is, in the main, a view of life. Our conception of all problematical things is enormously influenced, sometimes consciously but more often unconsciously, by certain collective ideas that condition our mentality. These collective ideas are intimately bound up with the view of life and the world of the past centuries or epochs. Whether or not we are conscious of this dependence has nothing to do with it, since we are influenced by these ideas through the very air we breathe. Collective ideas always have a religious character, and a philosophical idea becomes collective only when it expresses a primordial image. Their religious character derives from the fact that they express the realities of the collective unconscious and are thus able to release its latent energies. The great problems of life, including of course sex, are always related to the primordial images of the collective unconscious. These images are balancing or compensating factors that correspond to the problems which life confronts us with in reality.
C.G. Jung (Collected Works of C. G. Jung, Volume 6: Psychological Types (The Collected Works of C. G. Jung))