Fh Quotes

Kurt, could you please serve this invoice upon the Prussian Pickle, the Major General von Trotha for  the disrupting the legitimate working of F..H. Schmidt Engineering Services?

We are powerless when we wait for other people to act on our behalf.

Some things are better dealt within the cleansing light of transparency and openness rather than in the darkness of secrecy.

When I hear that "Possession is the grave of love," I remember that a religion may begin with the resurrection.

Knowledge is invariably a matter of degree : you cannot put your finger upon even the simplest datum and say 'this we know'.

FH: All these... weirdos, and me... getting a little better every day right in the middle of 'em. I had never known... I had never even imagined for a heartbeat that... there might be a place in the world for people like us...Jesus' Son

Truth on our level is a different thing from truth for the jellyfish.

We are all powerless in the face of evil. No, no, that's not true. We are powerless when we wait for other people to act on our behalf. Yes, that's it. The truly powerful man is the man who stands alone.

The Secret of Happiness is to admire without desiring. And that is not happiness.

My life can't just be interesting. It has to be meaningful.

We Americans are not God’s covenant people. America has, in any event, no biblical guarantee of perpetuity.

B2FH traces these various fusion reactions and explains the recipe for producing everything up to iron: it’s nothing less than evolution for elements.

The man who is ready to prove that metaphysical knowledge is wholly impossible has no right here to any answer. He must be referred for conviction to the body of this treatise. And he can hardly refuse to go there, since he himself has, perhaps unknowingly, entered the arena. He is a brother metaphysician with a rival theory of first principles.

And I think you know what happens when you don't let the sunlight into dark places.

There are many ways to give witness to faith.

No sense complaining about the world's freest press--we fought for it, we got it, now we have to live with the nonsense that it spews out.

The arctic atmosphere, necessary for the maintenance of broadcast equipment, is air-conditioner sterile, with occasional stray smells of brewed coffee and toner for photocopying machines.

Repression often becomes a pattern of behavior leaving little need for release of anger. Upon reaching adulthood, the individual who thus far has adequately repressed rage since childhood may find himself in situations where he is unable to suppress hostile feelings.

Evangelical theology is heretical if it is only creative and unworthy if it is only repetitious

También hay que contar las historias más pequeñas, de las que también podemos sacar algo que aprender.

I pray hard for all of us, to bring that change to the world like the people before us, and even better. Not only in this world, but hereafter too. ♥‎​

Everything less than the Universe is an abstraction.

I expected a nod and maybe a handshake, but Dan clasped his hand to his chest, whispered something like "Chthulhu fh'tagn!" and spit into a urinal.

I worry that all this secrecy, all this unwillingness to change, to evolve—to listen to reason—is eroding all that we stand for. Endangering everything that we have vowed to protect and defend.

It’s time to ask why [the United States] is the only country in the world where we permit our children to be saddled with tens — sometimes hundreds — of thousands of dollars of debt before they begin to earn a penny.

If God truly exists, especially as a living personal being, are not revelational considerations more significant than our own inner feelings and outer perceptual probings? And if divine revelation—a possibility still to be considered—provides an authoritative basis for religious faith, does not an insistent reduction of all knowledge to empirical factors become a prideful—that is, worldly wise—justification of unbelief in a transcendent revelation? If there be a God, he could scarcely desire from human beings a commitment only to empirical tentativeness about his reality.

In a different kind of society—a better kind—he would have been in school, would have had a chance to play, would have had better food to eat and cleaner air to breathe. And if he still died the way he eventually did, society's guardians, its authorities and lawmen, would have left no stone unturned to find out who was responsible.

- Hugo... e nebun? îl întrebă Mazu printre dinți. Cu o umbră de îngrijorare, Yanosh îi cercetă chipul asudat, murdar, și tunica mânjită de o dâră de sânge. - Nebun? Oscilează.

– Nu te-oi speria cu Hugo, continuă rusul. Probabil c-o moarte din partea lui ți-ar părea mai comodă decât propria ta piele.

Anton Chekhov said that, when the audience sees a loaded pistol on the wall in act 1, it must go off by act 3.

Sometimes he talks to her like she is a man. It does not matter. He does not touch her like she is one.

The compassion you seek is neither mine to give nor yours to ask for.

We are all powerless in the face of evil. No, no, that’s not true. We are powerless when we wait for other people to act on our behalf.

1. Metaphysics is the finding of bad reasons for what we believe upon instinct; but to find these reasons is no less an instinct. 2. The world is the best of all possible worlds, and everything in it is a necessary evil. 3. There are those who so dislike the nude that they find something indecent in the naked truth. 4. Eclecticism. Every truth is so true that any truth must be false. 5. True penitence condemns to silence. What a man is ready to recall he would be willing to repeat. 6. We say that a girl with her doll anticipates the mother. It is more true, perhaps, that most mothers are still but children with playthings. 7. Our live experiences, fixed in aphorisms, stiffen into cold epigrams. Our heart's blood, as we write it, turns to mere dull ink.

The life of a soul does not consist in the contemplation of one consistent world but in the painful task of unifying . . . jarring and incompatible ones, and passing, when possible, from two or more discordant viewpoints to a higher which shall somehow include and transmute them.

The modern loss of the God of the Bible has at the same time therefore involved a vanishing sense of human dependence on anything outside man himself; man sees himself as living on a planet devoid of any intrinsic plan and purpose, and supposedly born of a cosmic accident. He himself must originate and fashion whatever values there are. The current existential emphasis on man’s freedom and will to become himself, particularly on freedom and responsibility as the very essence of human life, regards external authority as a repressive threat. Man’s unlimited creative autonomy is exalted; this “authentic selfhood” consequently requires the rejection of all transcendently given absolute norms, for they are seen as life-draining encumbrances.

History’s most unusual and momentous news continues to be the message that the holy God provides sinful man a way of escape from the damning consequences of sin, and proffers him a new kind of life fit for both time and eternity. This ongoing global news is more important than the Allies’ rollback of Hitler and the Nazis, or modern technology’s putting a man on the moon, or scientific research’s latest medical breakthrough.

Whenever he finds himself at a social occasion that brings him into contact with law enforcement officials, Saenz tentatively trots out his theory. It is quickly withdrawn when some police general smiles patronizingly and says, “You’ve been watching too many foreign movies, Father Saenz; there are no serial killers in the Philippines.” The reasons offered simultaneously amuse and anger Saenz. “Our neighborhoods are too congested, our neighbors too nosy, our families too tightly knit for secrets to be kept and allowed to fester. We have too many ways to blow off steam—the nightclub, the karaoke bar, the after-work drinking binges with our fun-loving barkada. We’re too Catholic, too God-fearing, too fearful of scandal.

However marred, the world vessel of clay is not without some of the influence of the Master Molder. God has not left Himself entirely without witness in the global calamity; He discloses Himself in the tragedies as well as the triumphs of history. He works in history as well as above history. There is a universal confrontation of men and women by the divine Spirit, invading all cultures and all individual lives. There is a constructive work of God in history, even where the redemptive Gospel does not do a recreating work. The evangelical missionary message cannot be measured for success by the number of converts only. The Christian message has a salting effect upon the earth. It aims at a re-created society; where it is resisted, it often encourages the displacement of a low ideology by one relatively higher.

Common sense requires modern man’s recognition of the scientific method as a spectacularly useful instrumentality for transforming our environment. Respect and gratitude are indeed due the scientist for many comforts and conveniences furnished to modern living, often as the fruit of painstakingly sacrificial research and experimentation, although in recent times not often without financial reward. This practical success of science inclines many persons to a tacit acceptance of the scientific world-picture of external reality as a realm merely of impersonal processes and mathematically connectible sequences. Charles H. Malik observes rightly that all too often the highly merited prestige of scientists in their own fields of competence is transferred to areas of publicly expressed opinion in which they are novices.

The mystic must, of course, respect the canons of reason and the conventions of logic if he is to communicate anything whatever about ineffable reality. And yet, ultimate reality either is capable of intelligible representation, and in that case ineffability is a misnomer, or it is not, in which case the mystic has no ground whatever for speech about the Ineffable. It is one thing for a person to claim that he has seen a flying saucer, and on that basis to argue—contrary to those who have not— that such weird mechanisms exist, but it is more preposterous for someone to describe a reality which is said to be inherently inexpressible. It simply makes no sense for anyone publicly to claim that he has intuited the inexpressible. The mystic cannot formulate the experience which other men should have, if they would share his belief, since in the case of an “inexpressible intuition” nobody could know what anybody else’s experience was.

Rationalism has swerved between two radical extremes in its attitude toward revelation. There is the widespread present admission that reason is barren as a source of final truth, but that it would be a sell-out to madness to invoke revelational theology. But a very different tradition in the history of philosophy, not without recent representatives, holds that philosophy finds its ideal intellectual expression and summit in theology. For Plato, Aristotle, Plotinus and even Spinoza, philosophy is at its apex an intellectual love of the Divine. It is this regard for theology as “the inner side of a philosophy,” to use Miss Emmet’s phrase (The Nature of Metaphysical Thinking, p. 150), that turns some systems of metaphysics into a religious faith, albeit a false one. Such outlooks on the surface eliminate a direct clash between philosophy and theology. But, insofar as theology is viewed as the capstone of speculative philosophy, they do so only by denying the comprehensive intellectual implications of revealed theology, and in principle even deny to theology its own right of survival on the basis of special divine disclosure. Sooner or later—and usually sooner than its advocates think—this view works itself around to the other, in which rationalists suspect and disown all theology, only to discover at last that in doing so they have both idolatrized reason and emptied it into a vain thing.

Lincoln is properly remembered as a champion of democracy, but there was a good bit of Otto von Bismarck in him as well.

What corruption is for poor countries, lobbying is for rich ones, a means of obtaining political influence through the expense of money.9 No other country has anything like the number of American lobbyists who load up legislation with interest group bargains.

there is little reason to think that interest group pressure is invariably benign, where a concentrated rich group (e.g., an industry association) competes against a dispersed and poorly organized group (e.g., consumers).

It is conventional to distinguish between thick and thin definitions of the rule of law.12 A thick definition would include democratic institutions and the protection of personal and religious freedom. As I define it, a thin definition of the rule of law would include substantive private law rights: contracts are enforced and private parties are protected from looting by the state or other private parties. Countries that adhere to a thick definition are attractive places to live; countries that adhere to a thin definition are attractive places to do business.

According to Fuller, laws should be (1) general, (2) publicly promulgated, (3) prospective (i.e., not retroactive), (4) clear, (5) consistent (i.e., not contain any contradictions), (6) practicable (i.e., not demand the impossible), (7) constant over time, and (8) congruent with the actions of officials. If we accept that list as defining the rule of law, America’s departures from it will be apparent to readers of this book.

Fuller’s procedural categories provide an inadequate definition of the rule of law. A legal regime might offer generality, publicity, clarity, consistency, constancy over time, and congruency with regulators, and still be a legal system from Hell. It might weaken property rights and impose civil liability on the flimsiest of grounds, all the while conforming to Fuller’s idea of law.

many foreign investors view the U.S. legal environment as a liability when investing in the United States.”21 Skeptics deride such statements as self-serving, but they are hard to ignore in the present economic environment. U.S. multinationals shed 864,000 U.S. jobs in the first decade of this century. The jobs are coming back, mind you, just not here. During the same period, U.S. multinationals increased employment overseas by 2.9 million.22 Similarly, the U.S. share of global foreign direct investment declined from 31 percent in 1980 to 13 percent in 2006.

no legal system is as consistently as pro-plaintiff as that of America, and that might give both sides pause. Comparative law is a two-way street. To take but one example, discussed by Michael Trebilcock, the Canadian Supreme Court has imposed damages caps for non-pecuniary losses, but when similar rules were enacted here by state legislatures, they were often struck down by state Supreme Courts. What is mandated there is prohibited here. If we are told to look to foreign law when it comes to capital punishment, then, we might also do so for the private law questions discussed in this book.

. It would also be helpful if (magically) we knew how many of a country’s lawyers were active in the practice of law, and how many of them were transactional lawyers. Finally, we would want to know whether lawyer-legislators are on average more likely to support legislation that promotes litigation.

Trial lawyers minded to defend America’s high litigation levels sometimes argue that, were they lower, we would require a greater degree of regulation. This assumes that litigation and regulation are substitutes: more of one, less of the other. That argument would be more persuasive if the regulatory burden were higher in other countries with lower litigation levels. That’s not the case, however. When first-world regulatory regimes have been compared, American regulatory law stands out as more detailed, complex, legalistic, and adversarial.

Priest notes that part of the cost of American tort law comes from its unpredictability. Robert Kagan offered one example. A Japanese chemical company decided not to market an air freshener in the U.S. that it sells in large volumes in Japan because of the threat of some difficult-to-anticipate theory of liability. The product is designed to neutralize the smell of tobacco smoke. Even though the company could not see how the product might prompt litigation, it thought that American trial lawyers might be able to come up with some novel theory of liability.

FH argues that “[m]ajoritarianism is [a] signal idea of many authoritarians [who use it for] the proposition that elections are winner-take-all affairs in which the victor has an absolute mandate, with little or no interference from institutional checks and balances.”31

Yanosh căscă năuc ochii la sunetul subțire, la fel de ascuțit ca pumnalul pe care tocmai îl scăpase. Imediat cum apăsă mai tare, de această dată cu tot brațul, Mazu șuieră un blestem, dar nu reuși să-l facă pe Yanosh să cedeze. De deasupra, el se aplecase pentru a doua oară, simțind pe obraz răsuflarea bucătarului, zbuciumată și temătoare. - Când ai de gând să le spui?

Hugo își linse un deget cu cea mai serioasă mină de care dispunea. Să spună că era alb era ca și cum ar fi zis „e soare afară”. - Pun la bătaie greutatea lui în aur pentru fiecare membru din echipajul dumitale, își reveni Perucă după câteva momente de stat în cumpănă. - Dublează. - Pe jumătate. - Serios? - Credeam că urma să cer suma asta, nu s-o ofer, dar văd că ai de gând să joci în continuare. Căpitanul termină de mestecat. Brusc mai serios, trezorierul se aplecă peste masă, iar tonul vocii îi deveni mai jos. - Problema e că noi doi nu jucăm după aceleași reguli.

- Ăla-i Will?! Cum naiba a ajuns în pom?!

Împăturind scrisoarea Valynei, încerca să alunge senzația că făcuse schimb de piei cu un copil rănit, pe care sora ghinionului îl învelea înainte de culcare.

– Ar trebui să apreciezi libertatea. Și nu mai mârâi așa! Gaițele ciripesc, nu se pregătesc să latre.

Drept cadou de nuntă mi-ar prinde bine timpane noi.

– Ceilalți din echipaj or să aibă vreun cuvânt de spus? se încordă șeful de echipaj. Sau o să ne tragi după tine, ca până acum? – Pot rămâne la mal. S-or găsi alți curajoși în locul lor să facă onoare prostească pirateriei, sub comanda mea. – Nu tuturor le convine să roadă lămâi. – A venit rândul meu să calc pe cadavre, Seraphim. N-o să te învinovățesc dacă din lămâia asta nici să muști n-o să vrei.  

Pe observator, Yanosh, îl găsi afară, molfăind o portocală. Era o scândură de om cu chip ravisant, cu umerii ascuțiți și răbdarea mai puternică decât brațele (...)

- A fost odată un hoț în portul ăsta și se numea Gaiță.

- Cu ce mai vrei să te lămuresc? - Cine-a fost ăla de mai devreme? - Mayn, răsuflă blondul ușurat. Ar trebui să fie secundul, dar e doar degeaba. - Și William ar trebui să fie țintașul, dar e doar beat? Yanosh miji. - Văd că te prinzi repede.

Rolland inspiră adânc. Îi întoarse spatele, blestemându-se când gândurile îi scăpară printre buze. - Unde să se fi dus averea dobândită de Kidd? - Au luat-o alții! A luat-o marea! Chiar nu pricepi că nu mai există?! - A luat-o mă-ta și s-a dus la dracu’!

Câteva minute și o împușcătură mai târziu, stătea întins pe nisip. Avea mâinile sub cap, un crab singuratic aproape de tălpi, ghetele uzate în dreapta și un om mort în stânga.

Ai ales să vii pe mare, dar dedesubtul ei suntem cu toții singuri, apoi morți. Poate de asta, dacă te-ntrebai, privilegiile tale de muiere nu contează nici când suntem încă deasupra.

I have love your name, I have loved the way you call my name, it's ok if now we are not tougher I will love you till my last breath

one side love is very powerful, and it hurts to but you should be strong never let your love go down