Licence Free Quotes

General amnesty, weekly carnival with masked licence, bonuses for all, esperanto the universal language with universal brotherhood. No more patriotism of barspongers and dropsical impostors. Free money, free rent, free sex and a free lay church in a free lay state.

Breath is the bridge, Between living and dying; Breath is the licence For joyous living;

The fact that it has nothing else to contribute to human wisdom is no reason to hand religion a free licence to tell us what to do. Which religion, anyway? The one in which we happen to have been brought up? To which chapter, then, of which book of the Bible should we turn—for they are far from unanimous and some of them are odious by any reasonable standards. How many literalists have read enough of the Bible to know that the death penalty is prescribed for adultery, for gathering sticks on the sabbath and for cheeking your parents? If we reject Deuteronomy and Leviticus (as all enlightened moderns do), by what criteria do we then decide which of religion's moral values to accept? Or should we pick and choose among all the world's religions until we find one whose moral teaching suits us? If so, again we must ask, by what criterion do we choose? And if we have independent criteria for choosing among religious moralities, why not cut out the middle man and go straight for the moral choice without the religion?

[T]here is both an intrinsic and instrumental value to privacy. Intrinsically, privacy is precious to the extent that it is a component of a liberty. Part of citizenship in a free society is the expectation that one's personal affairs and physical person are inviolable so long as one remains within the law. A robust concept of freedom includes the freedom from constant and intrusive government surveillance of one's life. From this perspective, Fourth Amendment violations are objectionable for the simple fact that the government is doing something it has no licence to do–that is, invading the privacy of a law-abiding citizen by monitoring her daily activities and laying hands on her person without any evidence of wrongdoing. Privacy is also instrumental in nature. This aspect of the right highlights the pernicious effects, rather than the inherent illegitimacy, of intrusive, suspicionless surveillance. For example, encroachments on individual privacy undermine democratic institutions by chilling free speech. When citizens–especially those espousing unpopular viewpoints–are aware that the intimate details of their personal lives are pervasively monitored by government, or even that they could be singled out for discriminatory treatment by government officials as a result of their First Amendment expressive activities, they are less likely to freely express their dissident views.

The fact that it has nothing else to contribute to human wisdom is no reason to hand religion a free licence to tell us what to do.

And I am overwhelmed now by the awfulness of over-simplification. For now I realize that not only have I been guilty of it through this long and burning day but also through most of my yet young life and it is only now that I am doubly its victim that I begin to vaguely understand. For I had somehow thought that ‘going away’ was but a physical thing. And that it had only to do with movement and with labels like the silly ‘Vancouver’ that I had glibly rolled from off my tongue; or with the crossing of bodies of water or with the boundaries of borders. And because my father told me I was ‘free’ I had foolishly felt that it was really so. Just like that. And I realize now that the older people of my past are more complicated than perhaps I had ever thought. And that there are distinctions between my sentimental, romantic grandfather and his love for coal, and my stern and practical grandmother her hatred of it; and my quietly strong but passive mother and the souring extremes of my father’s passionate violence and the quiet power of his love. They are all so different. Perhaps it is possible I think now to be both and yet to see only one. For the man in whose glassed-in car I now sit sees only similarity. For him the people of this multi-scarred little town are reduced to but a few phrases and the act of sexual intercourse. They are only so many identical goldfish leading identical, incomprehensible lives within the glass prison of their bowl. And the people on the street view me from behind my own glass in much the same way and it is the way that I have looked at others in their ‘foreign licence’ cars and it is the kind of judgment that I myself have made. And yet it seems that neither these people nor this man are in any way unkind and not to understand does not necessarily mean that one is cruel. But one should at least be honest. And perhaps I have tried too hard to be someone else without realizing at first what I presently am. I do not know. I am not sure. But I do know that I cannot follow this man into a house that is so much like the one I have left this morning and go down into the sexual embrace of a woman who might well be my mother. And I do not know what she, my mother, may be like in the years to come when she is deprived of the lighting movement of my father’s body and the hammered pounding of his heart. For I do not know when he may die. And I do not know in what darkness she may cry out his name nor to whom. I do not know very much of anything, it seems, except that I have been wrong and dishonest with others and myself. And perhaps this man has left footprints on a soul I did not even know that I possessed.

In the "free world" (Natopolis) the centres of ideological orthodoxy are rarely defined. The diversity of intellectual trends within the orthodoxy, the indeterminate and shifting character of its boundaries, the existence of real centres of dissent (and the licence given to even Stalinist opposition)--all these conspire to create the central illusion of "Natopolitan" culture, that there is in fact no orthodoxy but only an infinite variety of opinions among which one is free to choose.

Every man waits his destined hour; even the cities are doomed to their fate. Let us spend our leisure with our books, which will take our minds off these troubles, and will teach us to despise what many people desire....sometimes I am free for reading, free from all care about public affairs...I live free as much as I can -Freedom here has nothing to do with political libertyir a notion of rights or the licence to say whatever [Poggio] wished or the ability to go wherever [Poggio] chose. It is rather the experience of withdrawing inwardly from the press of the world - and ensphering himself in a space apart.

Jack thinks I take things that’ll cover every eventuality, but I don’t. I only take what’s necessary. When I’m with my family, I bring what will keep them safe. But suppose you’re on your own, like I am now, and something happened to you, and you couldn’t get back, what would you need? What would be important to you? When you think about it like that, it’s surprisingly little. A credit card and a passport; a driving licence. Mini first-aid and wash kits. A decent moisturizer, lipstick and lip balm. It’s surprisingly freeing because, of course, you can’t take what is most important to you: your family and friends. I have photos, though, printed out, not just on a phone. Mobiles are easily lost, aren’t they? And two recipes, the ones I think I couldn’t live without. But all of it, when it comes down to it, is dispensable. Almost everything is.