Prelude Important Quotes

Only great pain, the long, slow pain that takes its time... compels us to descend to our ultimate depths... I doubt that such pain makes us "better"; but I know it makes us more profound... In the end, lest what is most important remain unsaid: from such abysses, from such severe sickness, one returns newborn, having shed one's skin... with merrier senses, with a second dangerous innocence in joy, more childlike and yet a hundred times subtler than one has ever been before.

The greatest and most important problems of life cannot be solved. They can only be outgrown.

It is not important what can or cannot be done. What is important is what people will or will not believe can be done.

Where the Divine and the Human Meet" shows how important it is to meet the world with the creativity of an artist, particularly in these uncertain times: "What do we do with chaos? Creativity has an answer. We are told by those who have studied the processes of nature that creativity happens at the border between chaos and order. Chaos is a prelude to creativity. We need to learn, as every artist needs to learn, to live with chaos and indeed to dance with it as we listen to it and attempt some ordering. Artists wrestle with chaos, take it apart, deconstruct and reconstruct from it. Accept the challenge to convert chaos into some kind of order, respecting the timing of it all, not pushing beyond what is possible—combining holy patience with holy impatience--that is the role of the artist. It is each of our roles as we launch the twenty-first century because we are all called to be artists in our own way. We were all artists as children. We need to study the chaos around us in order to turn it into something beautiful. Something sustainable. Something that remains".

is not everything that we consider important our betrayer ? It shows where our motives lie, and where our motives are altogether lacking.

Live in concealment in order that you may live to yourself. Live ignorant of that which seems to your age to be most important!

When art is made new, we are made new with it. We have a sense of solidarity with our own time, and of psychic energies shared and redoubled, which is just about the most satisfying thing that life has to offer. 'If that is possible,' we say to ourselves, 'then everything is possible'; a new phase in the history of human awareness has been opened up, just as it opened up when people first read Dante, or first heard Bach's 48 preludes and fugues, or first learned from Hamlet and King Lear(/I> that the complexities and contradictions of human nature could be spelled out on the stage. This being so, it is a great exasperation to come face to face with new art and not make anything of it. Stared down by something that we don't like, don't understand and can't believe in, we feel personally affronted, as if our identity as reasonably alert and responsive human beings had been called into question. We ought to be having a good time, and we aren't. More than that, an important part of life is being withheld from us; for if any one thing is certain in this world it is that art is there to help us live, and for no other reason.

You distrusted the Imperials too. Most human beings do these days, which is an important factor in the decay and deterioration of the Empire.

Patience is as important as prelude & love-play for a woman and prudence is as important as sexual union for a man.

Wisdom in Pain.-In pain there is as much wisdom as in pleasure: like the latter it is one of the best self-preservatives of a species. Were it not so, pain would long ago have been done away with ; that it is hurtful is no argument against it, for to be hurtful is its very essence. In pain I hear the commanding call of the ship's captain : " Take in sail!" " Man," the bold seafarer, must have learned to set his sails in a thousand different ways, otherwise he could not have sailed long, for the ocean would soon have swallowed him up. We must also know how to live with reduced energy : as soon as pain gives its precautionary signal, it is time to reduce the speed-some great danger, some storm, is approaching, and we do well to "catch" as little wind as possible.-It is true that there are men who, on the approach of severe pain, hear the very opposite call of command, and never appear more proud, more martial, or more happy than when the storm is brewing; indeed, pain itself provides them with their supreme moments! These are the heroic men, the great pain-bringers of mankind: those few and rare ones who need just the same apology as pain generally,-and verily, it should not be denied them! They are forces of the greatest importance for preserving and advancing the species, be it only because they are opposed to smug ease, and do not conceal their disgust at this kind of happiness.

I understood that what they were doing there was all only a game, and that as a prelude to the acts of their real life (of which, presumably, this was not where they spent the important part) they had arranged, in obedience to a ritual unknown to me, they were feigning to offer and decline sweetmeats, a gesture robbed of its ordinary significance and regulated beforehand like the step of a dancer who alternately raises herself on her toes and circles about an upheld scarf.

While women suffer from our relative lack of power in the world and often resent it, certain dimensions of this powerlessness may seem abstract and remote. We know, for example, that we rarely get to make the laws or direct the major financial institutions. But Wall Street and the U.S. Congress seem very far away. The power a woman feels in herself to heal and sustain, on the other hand--"the power of love"--is, once again, concrete and very near: It is like a field of force emanating from within herself, a great river flowing outward from her very person. Thus, a complex and contradictory female subjectivity is constructed within the relations of caregiving. Here, as elsewhere, women are affirmed in some way and diminished in others, this within the unity of a single act. The woman who provides a man with largely unreciprocated emotional sustenance accords him status and pays him homage; she agrees to the unspoken proposition that his doings are important enough to deserve substantially more attention than her own. But even as the man's supremacy in the relationship is tacitly assumed by both parties to the transaction, the man reveals himself to his caregiver as vulnerable and insecure. And while she may well be ethically and epistemically disempowered by the care she gives, this caregiving affords her a feeling that a mighty power resides within her being. The situation of those men in the hierarchy of gender who avail themselves of female tenderness is not thereby altered: Their superordinate position is neither abandoned, nor their male privilege relinquished. The vulnerability these men exhibit is not a prelude in any way to their loss of male privilege or to an elevation in the status of women. Similarly, the feeling that one's love is a mighty force for the good in the life of the beloved doesn't make it so, as Milena Jesenka found, to her sorrow. The feeling of out-flowing personal power so characteristic of the caregiving woman is quite different from the having of any actual power in the world. There is no doubt that this sense of personal efficacy provides some compensation for the extra-domestic power women are typically denied: If one cannot be a king oneself, being a confidante of kings may be the next best thing. But just as we make a bad bargain in accepting an occasional Valentine in lieu of the sustained attention we deserve, we are ill advised to settle for a mere feeling of power, however heady and intoxicating it may be, in place of the effective power we have every right to exercise in the world.

If both you and your plane are on time, the airport is merely a diffuse, short, miserable prelude to the intense, long, miserable plane trip. But what if there's five hours between your arrival and your connecting flight, or your plane is late arriving and you've missed your connection, or the connecting flight is late, or the staff of another airline are striking for a wage-benefit package and the government has not yet ordered out the National Guard to control this threat to international capitalism so your airline staff is trying to handle twice as many people as usual, or there are tornadoes or thunderstorms or blizzards or little important bits of the plane missing or any of the thousand other reasons (never under any circumstances the fault of the airlines, and rarely explained at the time) why those who go places on airplanes sit and sit and sit and sit in airports, not going anywhere? In this, probably its true aspect, the airport is not a prelude to travel, not a place of transition: it is a stop. A blockage. A constipation. The airport is where you can't go anywhere else. A nonplace in which time does not pass and there is no hope of any meaningful existence. A terminus: the end. The airport offers nothing to any human being except access to the interval between planes.

Only as Creators!—It has caused me the greatest trouble, and for ever causes me the greatest trouble, to perceive that unspeakably more depends upon what things are called, than on what they are. The reputation, the name and appearance, the importance, the usual measure and weight of things—each being in origin most frequently an error and arbitrariness thrown over the things like a garment, and quite alien to their essence and even to their exterior—have gradually, by the belief therein and its continuous growth from generation to generation, grown as it were on-and-into things and become their very body; the appearance at the very beginning becomes almost always the essence in the end, and operates as the essence! What a fool he would be who would think it enough to refer here to this origin and this nebulous veil of illusion, in order to annihilate that which virtually passes for the world—namely, so-called "reality"! It is only as creators that we can annihilate!—But let us not forget this: it suffices to create new names and valuations and probabilities, in order in the long run to create new "things".

[I]t is perhaps more important to realize that the regime most difficult to change is oligarchy, the regime which occupies the central place in the order of regimes presented in the Republic. Surely, the city to be founded must not be tyrannically ruled. The best regime is that in which a god or demon rules as in the age of Kronos, the golden age. The nearest imitation of divine rule is the rule of laws. But the laws in their turn depend on the man or men who can lay down and enforce the laws, i.e., the regime (monarchy, tyranny, oligarchy, aristocracy, democracy). In the case of each of these regimes a section of the city rules the rest, and therefore it rules the city with a view to a sectional interest, not to the common interest. We know already the solution to this difficulty: the regime must be mixed as it was in a way in Sparta and Crete, and it must adopt a code framed by a wise legislator. The wise legislator will not limit himself to giving simple commands accompanied by sanctions, i.e., threats of punishment. This is the way for guiding slaves, not free men. He will preface the laws with preambles or preludes setting forth the reasons of the laws. Yet different kinds of reasons are needed for persuading different kinds of men, and the multiplicity of reasons may be confusing and thus endanger the simplicity of obedience. The legislator must then possess the art of saying simultaneously different things to different kinds of citizens in such a way that the legislator’s speech will effect in all cases the same simple result: obedience to his laws. In acquiring this art he will be greatly helped by the poets. Laws must be twofold; they must consist of the “unmixed law,” the bald statement of what ought to be done or forborne “or else,” i.e., the “tyrannical prescription,” and the prelude to the law which gently persuades by appealing to reason. The proper mixture of coercion and persuasion, of “tyranny” and “democracy,” of wisdom and consent, proves everywhere to be the character of wise political arrangements.

Nobody can be a good reasoner unless by constant practice he has realised the importance of getting hold of the big ideas and hanging on to them like grim death.

Some kisses are gentle and simply social; no more than a greeting, a brush on the cheek. Some exist only as a prelude to other activities. But our first kiss had a life and a meaning of its own. I felt that it marked the beginning of something important.

I think it’s important that folks feel useful and know the value of working. We do no good to any man by giving him everything.” “I agree. I saw the damage done

1000 Books to Read Before You Die is neither comprehensive nor authoritative, even if a good number of the titles assembled here would be on most lists of essential reading. It is meant to be an invitation to a conversation—even a merry argument—about the books and authors that are missing as well as the books and authors included, because the question of what to read next is the best prelude to even more important ones, like who to be, and how to live.

So let me say what already should be obvious: 1,000 Books to Read Before You Die is neither comprehensive nor authoritative, even if a good number of the titles assembled here would be on most lists of essential reading. It is meant to be an invitation to a conversation—even a merry argument—about the books and authors that are missing as well as the books and authors included, because the question of what to read next is the best prelude to even more important ones, like who to be, and how to live. Such faith in reading’s power, and the learning and imagination it nourishes, is something I’ve been lucky enough to take for granted as both fact and freedom; it’s something I fear may be forgotten in the great amnesia of our in-the-moment newsfeeds and algorithmically defined identities, which hide from our view the complexity of feelings and ideas that books demand we quietly, and determinedly, engage. To get lost in a story, or even a study, is inherently to acknowledge the voice of another, to broaden one’s perspective beyond the confines of one’s own understanding. A good book is the opposite of a selfie; the right book at the right time can expand our lives in the way love does, making us more thoughtful, more generous, more brave, more alert to the world’s wonders and more pained by its inequities, more wise, more kind. In the metaphorical bookshop you are about to enter, I hope you’ll discover a few to add to those you already cherish. Happy reading.

The working Planetologist has access to many resources, data, and projections. However, his most important tools are human beings. Only by cultivating ecological literacy among the people themselves can he save an entire planet.

It is vitally important to the future of the Imperium that we understand the secret of melange. To date, no one has spent the time or effort to unravel its mysteries. People think of Arrakis as an unending source of riches, and they don’t care about the mechanics or the details. Shallow thinking.

My son, this is more essential than anything you will learn on an industrial world: people are more important than machines.

The working Planetologist has access to many resources, data, and projections. However, his most important tools are human beings. Only by cultivating ecological literacy among the people themselves can he save an entire planet. Pardot Kynes, The Case for Bela Tegeuse

For forty years, this desert world had been the quasi-fief of House Harkonnen, a political appointment granted by the Emperor, with the blessing of the commercial powerhouse CHOAM—the Combine Honnete Ober Advancer Mercantiles. Though grim and unpleasant, Arrakis was one of the most important jewels in the Imperial crown because of the precious substance it provided.

because as far as they were concerned, it wasn’t limited, and in any case, earthly life was but a relatively insignificant prelude to the most important part.

There was nothing quite like that first scream, so said Alfred, who likened it to the initial gurgling sip of wine on the palate of an expert. But the last bit was important, too, and to get at that, he had to keep screaming. He had only one rule: Don’t interact. His job was simply and only to scream and await the Something Happens Phase—“something” usually taking the form of a physical incursion. Alfred had been slapped, punched, tossed out doors onto sidewalks; had a rug thrown over his head, an orange wedged into his mouth, and a shot of anesthesia administered without his consent. He’d been Tasered, billy-clubbed, and arrested for disturbing the peace. He’d spent eight separate nights in jail. About thirty seconds after Alfred’s first scream, the Avis bus veered to the curb and the driver, a tall African-American man, parted the flailing crowd and strode to the back. Alfred braced for physical confrontation, being guilty of prejudice about Black men and violence despite a passionate belief that he was free of it. But the driver, whose name patch read “Kinghorn,” fixed upon Alfred the laparoscopic gaze of a surgeon teasing muscle from bone as prelude to excising a tumor. His invasive scrutiny prompted a discovery for Alfred: Being studied, while screaming, was actually more uncomfortable than being thrown or punched or kicked. And that discovery yielded a second: Physical assaults, while painful, gave him a way to end his uninterrupted screaming. Which led to a third discovery: Screaming is not uninterrupted. In order to scream, one must breathe; in order to breathe, one must inhale; and in order to inhale, one must interrupt one’s screaming. “Did someone hurt this man?” Mr. Kinghorn inquired sharply

Most people associate the Nazis with book burning. Everyone has seen on television or the Internet the Dantesque images of students throwing hundreds of books into the fire in the streets and squares of German cities in the 1930s. True funeral pyres of Western civilization, they were a barbaric prelude to the burning of human beings, exactly as the German poet Heinrich Heine described in a visionary way. Much less well-known is the meticulous looting carried out by the Nazis in libraries throughout Europe. Prior to my conversation with Albert, I had heard something about it, but was unaware of both the reasons why this massive theft had taken place or of its size. While the theft of a work of art is usually done out of artistic passion or simple greed, what could have driven the Nazis to transport tons of books in train wagons across Europe? And it was not a selective exercise, no—the books were taken in bulk without any sorting. That is, they were removed without prior knowledge of their value. One particularly striking fact explains the Nazi regime’s interest in Jewish books. According to one of its most influential ideologues, Alfred Rosenberg, it was important for future generations to know the enemy after their final defeat. That is why public and private Jewish libraries were ransacked throughout Europe to fill the shelves of the Institut zur Erforschung der Judenfrage, the Institute for Research on the Jewish Question. In the eyes and most delirious dreams of the Nazis, it was a research institute dedicated to studying a people that was doomed to extinction.

The Prelude to Tristan und Isolde is a famous example of chromatic postponement in which the chord of the dominant seventh ‘suddenly appears, no longer as pointing toward the goal, but as the goal itself!’38 Indeed, the whole opera can be regarded in a rather similar light; the final resolution being postponed for over four hours of music. Since most compositions are considerably shorter than Tristan, it follows that the skills employed in raising and prolonging the listener’s expectations cannot be the only important ones pertaining to musical composition

The central quality of all transformations that have led to our present stage—technicity—is the “striving for a neutral domain.” For Europe, the attraction of a neutral domain is that it seems to provide a solution to the conflicts that had grown up out of quarrels over theology. It transformed the concepts elaborated by “centuries of theological reflection” into what are for Schmitt “merely private matters” (AND, 90). However, each stage of neutralization became, in Schmitt's analysis, merely the next arena of struggle. Here it is important to see that what someone like John Rawls sees as one of the most important achievements of the West—religious toleration—is for Schmitt merely the prelude to another form of conflict.

The greatest and most important problems of life cannot be solved. They can only be outgrown. —SISTER JESSICA, private journal entry

A prelude is more freeform than a regular game session, skipping around to cover the important points in the characters’ background, defining moments that help shape who the character is and will be. The player gets a chance to test out certain traits to see if the character is capable of what the players wants him or her to be able to do.

Our understanding of mentalization is not just as a cognitive process, but developmentally commences with the “discovery” of affects through the primary-object relationships. For this reason, we focus on the concept of “affect regulation,” which is important in many spheres of developmental theory and theories of psychopathology (e.g., Clarkin and Lenzenweger 1996). Affect regulation, the capacity to modulate affect states, is closely related to mentalization in that it plays a fundamental role in the unfolding of a sense of self and agency. In our account, affect regulation is a prelude to mentalization; yet, we also believe that once mentalization has occurred, the nature of affect regulation is transformed. Here we distinguish between affect regulation as a kind of adjustment of affect states and a more sophisticated variation, where affects are used to regulate the self. The concept of “mentalized affectivity” marks a mature capacity for the regulation of affect and denotes the capacity to discover the subjective meanings of one’s own affect states. Mentalized affectivity lies, we suggest, at the core of the psychotherapeutic enterprise. It represents the experiential understanding of one’s feelings in a way that extends beyond intellectual understanding.