Intrinsic Famous Quotes

You can provide the conditions for the motivation of others and the leadership to help them find a way but they must have the intrinsic spark, the desire, to move, to overcome the inertia of the status quo and change things.

Today we think of fascism’s most famous representative as Adolf Hitler. Yet as I mentioned earlier, Hitler didn’t consider himself a fascist. Rather, he saw himself as a National Socialist. The two ideologies are related in that they are both based on collectivism and centralized state power. They emerge, one might say, from a common point of origin. Yet they are also distinct; fascism, for instance, had no intrinsic connection with anti-Semitism in the way that National Socialism did.

The lives of scientists, considered as Lives, almost always make dull reading. For one thing, the careers of the famous and the merely ordinary fall into much the same pattern, give or take an honorary degree or two, or (in European countries) an honorific order. It could be hardly otherwise. Academics can only seldom lead lives that are spacious or exciting in a worldly sense. They need laboratories or libraries and the company of other academics. Their work is in no way made deeper or more cogent by privation, distress or worldly buffetings. Their private lives may be unhappy, strangely mixed up or comic, but not in ways that tell us anything special about the nature or direction of their work. Academics lie outside the devastation area of the literary convention according to which the lives of artists and men of letters are intrinsically interesting, a source of cultural insight in themselves. If a scientist were to cut his ear off, no one would take it as evidence of a heightened sensibility; if a historian were to fail (as Ruskin did) to consummate his marriage, we should not suppose that our understanding of historical scholarship had somehow been enriched.

A famous thorny issue in philosophy is the so-called infinite regress problem. For example, if we say that the properties of a diamond can be explained by the properties and arrangements of its carbon atoms, that the properties of a carbon atom can be explained by the properties and arrangements of its protons, neutrons and electrons, that the properties of a proton can be explained by the properties and arrangements of its quarks, and so on, then it seems that we're doomed to go on forever trying to explain the properties of the constituent parts. The Mathematical Universe Hypothesis offers a radical solution to this problem: at the bottom level, reality is a mathematical structure, so its parts have no intrinsic properties at all! In other words, the Mathematical Universe Hypothesis implies that we live in a relational reality, in the sense that the properties of the world around us stem not form properties of its ultimate building blocks, but from the relations between these building blocks. The external physical reality is therefore more than the sum of its parts, in the sense that it can have many interesting properties while its parts have no intrinsic properties at all.

1 said to the Patriarch, "Who could have conceived that Mind-essence is intrinsically pure! Who could have conceived that Mind-essence is intrinsically free from becoming and annihilation! That Mind-essence is intrinsically self-sufficient, and free from change! Who could have conceived that all things are manifestations of Mind-essence!

At Tolimundarni, on the fringe of the war zone itself, they’d been thrown off the train by military police who weren’t falling for Y’sul’s pre-emptively outrage-fuelled arguments regarding the summit-like priority and blatant extreme officiality of an expedition - nay, a quest! - he was undertaking with these - yes, these, two - famous, well-connected, honoured alien guests of immeasurably high intrinsic pan-systemic cross-species reputation, concerning a matter of the utmost import the exact details of which he was sadly not at liberty to divulge even to such patently important and obviously discreet members of the armed forces as themselves, but who would, nevertheless, he was sure, entirely understand the significance of their mission and thus their clear right to be accorded unhindered passage due to simple good taste and a fine appreciation of natural justice and would in no way be swayed by the fact that their cooperation would be repaid in levels of subsequent kudos almost beyond crediting…

That is why Samuel Zwemer, groundbreaking missionary to Muslim lands, could utter his famous saying, “Prayer is the gymnasium of the soul.” The idea is not that prayer becomes intrinsically superior and potentially more effective when it is offered up in a frenzy of sweat. Nor is there likely any direct allusion to the account of Jacob wrestling with God (Gen. 32:22–32).2 The idea, rather, is that Paul understands real praying to include an element of struggle, discipline, work, spiritual agonizing against the dark powers of evil. Insofar as the Roman Christians pray this way for Paul, they are joining him in his apostolic struggle.

Freud to his famous reading of the Oedipus myth and the sense of the Father’s law, since it is the competition with the Father - arising as a correlate of the infant’s incestual longing for the mother - that first brings the relation between desire and survival to a crisis. Later, in the formulation of the death drive, the sacrificial character of desire is thought even more immediately, so that desire is not merely integrated structurally with a threat to existence within the oedipal triangle, but is rather related to death by the intrinsic tendency of its own economy. The intensity of the affect is now thought as inherently oriented to its own extinction, as a differentiation from death or the inorganic that is from its beginning a compulsion to return. But despite recognizing that the conscious self is a modulation of the drives, so that all psychical energy stems from the unconscious (from which ego-energy is borrowed), Freud seems to remain committed to the right of the reality principle, and its representative the ego, and thus to accept a survival (or adaptation) imperative as the principle of therapeutic practice. It is because of this basic prejudice against the claims of desire that psychoanalysis has always had a tendency to degenerate into a technology of repression that subtilizes, and therefore reinforces, the authority of the ego. In the terms both of the reality principle and the conservative moment of psychoanalysis, desire is a negative pressure working against the conservation of life, a dangerous internal onslaught against the self, tending with inexorable force towards the immolation of the individual and his civilization

The Secret on How to Write Comedy In a fashionable context, comedy is a subjective element. Making humans funny is an incredibly difficult job and developing a chunk of comedy is even more difficult. If you are an aspiring comedy writer, there is loads to be found out and Filipino concert in Las Vegas( ticklemecomedy.com) in case you lack that writing skills, there's no way you may produce an excellent comedy piece. So how do you write stuff that is actually funny and will make everyone roll round in laughter? Are there definitely techniques on how to write comedy or steps with a view to decorate your comedic writing? Maybe these are the questions rambling around your thoughts now. Well, happily, there are some easy strategies on for writing humorous cloth. Tips on How to Write Comedy Like all different forms of writing, comedy writing is no one of a kind. It additionally takes exercise to get it right. Some comedic writers might also master the artwork of comedy writing with only a little exercise while a few conflict lots before getting Filipino show in Las Vegas to know it. With that being said, every person who wants to realize the secret to writing high-quality comedy need to consider some easy pointers. Whether you come to be being funny or no longer, the most essential element is which you have discovered how to excellent write comedic cloth and are capable of produce quality comedy pieces. To assist you emerge as a very good comedic writer, beneath are some guidelines. • Choose the type of comedy - One tip on how to write comedic portions is to pick out the type of humor you need to exhibit. There are various forms of comedy along with slapstick, parody, dark humor, edgy humor, own family humor, dry observational humor, and plenty of others. You simply need to select one in your comedy piece and paintings on it. Failure to consciousness on one sort of humor will end result on your audience being careworn. • Use warfare - Another golden rule is to discover the battle in anything and play on the boundaries. Professional comedic writers say that anger is frequently the middle of all comedy. But this doesn't suggest however that you need to be a raging psycho simply so one can realize the way to write comedy. This virtually approach that you got to have the ability to address a conflict in a humorous manner. • Carefully choose your words - Successful comedic playwrights realize nicely the way to maximize the comedic impact. Obviously, they are experts in finding the funniest in everything. Choose phrases that sound funny and discover ways to tweak your paintings to give you actual funny piece. • Know how and whilst to magnify - In comedy, "extra" is generally better. Think approximately conditions that might be funnier if things have been exaggerated a chunk. Something mildly humorous can quickly Las Vegas Filipino shows become hilarious with a little bit of embellishment. • Timing - In comedy, timing is the whole thing. It is a totally critical component in writing comedy. You want to inject the proper joke inside the proper location and in the right time. This is in which your punch traces ought to appear. This also manner understanding whilst to end. But take word that timing depends significantly at the sort of comedy you're pursuing. Practice makes best After being given these few hints on how to write comedy, you need to have a terrific begin composing fine, comedic work. But as the famous adage says "Practice makes best" so preserve to exercise and work at your stuff. You don't always want to be intrinsically humorous to study comedic writing but it'll help.

Jean-Paul Sartre is one of the most widely recognized and cited thinkers of existential philosophy. A movement of thinking that took form during the 19th century, fashioned by individuals like Soren Kierkegaard, Friedrich Nietzche, and Fyodor Dostoevsky, and then further popularized by individuals including Albert Camus, Martin Heidegger, and of course, Sartre. In Sartre’s lecture, Existentialism is a Humanism, he famously summarized the primary existential principle with the line, “Existence precedes essence.” The essence here meaning the qualities of a thing that creates its purpose. For example, Sartre references how a paper-knife is designed with a specific purpose in mind before it is made. And only once it is given a predetermined purpose and designed accordingly, is it manufactured into being. In which case, its essence precedes its existence. With exception to itself, humanity does this with nearly everything it makes. As rational beings, we create out of reason. Even if the reason is to make the point that we can create things for no reason, we have merely found ourselves in the paradox of creating for the reason of having none, which remains a reason. We exist with the innate desire for a reason. What we do. Who we are. Why we are. And so on. And here lies the beginning of our existential problem. According to Sartre and many others, there is no predetermined meaning or reason to human life. There is no authority figure designing us or our lives. And there is no essence to our existence prior to our existence. But rather, life exists for itself, and beyond itself, it is intrinsically meaningless. Whenever our sense of reason and logic confront this potential realization, that the nature of life, including the most essential part of our life, our self, appears to not agree with the same order of reason, we can often find ourselves in a sort of existential crisis. However, Sartre and the existentialists don’t see this as despairing, but rather, justification for living.

For a long time I took a purely theological standpoint on the issue, which is actually so fundamental that it can be used as a springboard for any debate – if environment is the operative factor, for example, if man at the outset is both equal and shapeable and the good man can be shaped by engineering his surroundings, hence my parents’ generation’s belief in the state, the education system and politics, hence their desire to reject everything that had been and hence their new truth, which is not found within man’s inner being, in his detached uniqueness, but on the contrary in areas external to his intrinsic self, in the universal and collective, perhaps expressed in its clearest form by Dag Solstad, who has always been the chronicler of his age, in a text from 1969 containing his famous statement “We won’t give the coffee pot wings”: out with spirituality, out with feeling, in with the new materialism, but it never struck them that the same attitude could lie behind the demolition of old parts of town to make way for roads and parking lots, which naturally the intellectual Left opposed, and perhaps it has not been possible to be aware of this until now when the link between the idea of equality and capitalism, the welfare state and liberalism, Marxist materialism and the consumer society is obvious because the biggest equality creator of all is money, it levels all differences, and if your character and your fate are entities that can be shaped, money is the most natural shaper, and this gives rise to the fascinating phenomena whereby crowds of people assert their individuality and originality by shopping in an identical way while those who ushered all this in with their affirmation of equality, their emphasis on material values and belief in change, are now inveighing against their own handiwork, which they believed the enemy created, but like all simple reasoning this is not wholly true either, life is not a mathematical quantity, it has no theory, only practice, and though it is tempting to understand a generation’s radical rethink of society as being based on its view of the relationship between heredity and environment, this temptation is literary and consists more in the pleasure of speculating, that is, of weaving one’s thoughts through the most disparate areas of human activity, than in the pleasure of proclaiming the truth.

Fame is like a sequin-covered suit of armor that provides a holographic cover for actual me; most people, whether their opinion is positive or negative, are content to deal with the avatar, leaving me as tender as crabmeat within. Really, it’s an amplification of what happens if you’re not famous. I don’t imagine that we are often interacting on the pure frequency of essential nature; we usually have a preexisting set of conditions and coordinates that we project on to people we meet or circumstances we encounter. This is not just a psychological notion. Robert Lanza, in his concept-smashing book Biocentrism explains that our perception of all physical external phenomena is in fact an internal reconstruction, elaborating on the results of experiments in quantum physics, that particles behave differently when under observation—itself a universe-shattering piece of information—so that, and forgive my inelegant comprehension of the quantum world, electrons fired out of a tiny little cannon, when unobserved, make a pattern that reveals they have behaved as “a wave,” but when observed, the kinky little bastards behave as “particles.” That’s a bit fucking mad if you ask me. That’s like finding out that when you go out your dog stands up on its hind legs, lights a fag, and starts making phone calls. Or turns into a cloud. Lanza describes how our conception of a candle as a yellow flame burning on a wick is a kind of mentally constructed illusion. He says an unobserved candle would have no intrinsic “brightness” or “yellowness,” that these qualities require an interaction with consciousness. The bastard. A flame, he explains, is a hot gas. Like any light source, it emits photons, which are tiny packets of electromagnetic energy. Which means electrical and magnetic impulses. Lanza points out that we know from our simple, sexy everyday lives that electricity and magnetic energy have no visual properties. There is nothing inherently visual about a flame until the electromagnetic impulses—if measuring, between 400 and 700 nanometers in length from crest to crest—hit the cells in our retinas, at the back of the eye. This makes a complex matrix of neurons fire in our brains, and we subjectively perceive this as “yellow brightness” occurring in the external world. Other creatures would see gray. At most we can conclude, says Lanza, that there is a stream of electromagnetic energy that, if denied correlation with human consciousness, is impossible to conceptualize. So when Elton John said Marilyn Monroe lived her life “like a candle in the wind,” he was probably bloody right, and if he wasn’t we’ll never know. We apply reality from within. The world is our perception of the world. So what other people think of you, famous or not, is an independent construct taking place in their brain, and we shouldn’t worry too much about it.

Fame is like a sequin-covered suit of armor that provides a holographic cover for actual me; most people, whether their opinion is positive or negative, are content to deal with the avatar, leaving me as tender as crabmeat within. Really, it’s an amplification of what happens if you’re not famous. I don’t imagine that we are often interacting on the pure frequency of essential nature; we usually have a preexisting set of conditions and coordinates that we project on to people we meet or circumstances we encounter. This is not just a psychological notion. Robert Lanza, in his concept-smashing book Biocentrism explains that our perception of all physical external phenomena is in fact an internal reconstruction, elaborating on the results of experiments in quantum physics, that particles behave differently when under observation—itself a universe-shattering piece of information—so that, and forgive my inelegant comprehension of the quantum world, electrons fired out of a tiny little cannon, when unobserved, make a pattern that reveals they have behaved as “a wave,” but when observed, the kinky little bastards behave as “particles.” That’s a bit fucking mad if you ask me. That’s like finding out that when you go out your dog stands up on its hind legs, lights a fag, and starts making phone calls. Or turns into a cloud. Lanza describes how our conception of a candle as a yellow flame burning on a wick is a kind of mentally constructed illusion. He says an unobserved candle would have no intrinsic “brightness” or “yellowness,” that these qualities require an interaction with consciousness. The bastard. A flame, he explains, is a hot gas. Like any light source, it emits photons, which are tiny packets of electromagnetic energy. Which means electrical and magnetic impulses. Lanza points out that we know from our simple, sexy everyday lives that electricity and magnetic energy have no visual properties. There is nothing inherently visual about a flame until the electromagnetic impulses—if measuring, between 400 and 700 nanometers in length from crest to crest—hit the cells in our retinas, at the back of the eye. This makes a complex matrix of neurons fire in our brains, and we subjectively perceive this as “yellow brightness” occurring in the external world. Other creatures would see gray. At most we can conclude, says Lanza, that there is a stream of electromagnetic energy that, if denied correlation with human consciousness, is impossible to conceptualize.

Dr. Jean Martin Charcot, a famous nineteenth-century French neurologist, once stated that “the best inspirer of hope is the best physician.” The success of the shaman in many primitive societies has been attributed primarily to psychological factors rather than to the intrinsic value of the therapies themselves.

Nyoshul Lungtok, who later became one of the greatest Dzogchen masters of recent times, followed his teacher Patrul Rinpoche for about eighteen years. During all that time, they were almost inseparable. Nyoshul Lungtok studied and practiced extremely diligently, and accumulated a wealth of purification, merit, and practice; he was ready to recognize the Rigpa, but had not yet had the final introduction. Then, one famous evening, Patrul Rinpoche gave him the introduction. It happened when they were staying together in one of the hermitages high up in the mountains above Dzogchen Monastery. It was a very beautiful night. The dark blue sky was clear and the stars shone brilliantly. The sound of their solitude was heightened by the distant barking of a dog from the monastery below. Patrul Rinpoche was lying stretched out on the ground, doing a special Dzogchen practice. He called Nyoshul Lungtok over to him, saying: "Did you say you do not know the essence of Mind?" Nyoshul Lungtok guessed from his tone that this was a special moment and nodded expectantly. "There's nothing to it really," Patrul Rinpoche said casually, and added, "My son, come and lie down over here: be like your old father." Nyoshul Lungtok stretched out by his side. Then Patrul Rinpoche asked him, "Do you see the stars up there in the sky?" "Yes." "Do you hear the dogs barking in Dzogchen Monastery?" "Yes." "Do you hear what I'm saying to you?" "Yes." "Well, the nature of Dzogchen is this: simply this." Nyoshul Lungtok tells us what happened then: "At that instant, I arrived at a certainty of realization from within. I had been liberated from the fetters of 'it is' and 'it is not.' I had realized the primordial wisdom, the naked union of emptiness and intrinsic awareness. I was introduced to this realization by his blessing, as the great Indian master Saraha said: He in whose heart the words of the master have entered, Sees the truth like a treasure in his own palm.

The pantheon of those who won’t is the best church poetry has to offer. It’s a temple perfumed with the incense of sacrificed literary reputation, littered with bankruptcy notices for cynical cultural capital, warmed by the greater fire of the intrinsic, populated by the most famous and the most anon.

All of these other people threw themselves into the challenges, yet we don’t remember their names. The razzle-dazzle process that transforms nobodies into exemplary heroes is a curious one because sometimes it celebrates valour while simultaneously ignoring it in others. None of these forgotten people were any less altruistic than the eventual superstars bathed in limelight, but it was only Darling, Nightingale and Seacole who emitted the right sort of narrative charisma. The media found them intrinsically fascinating, and so only they were forged into public heroes, while their comrades in risk slunk back into anonymity.