Short Misleading Quotes

And the same things look bent and straight when seen in water and out of it, and also both concave and convex, due to the sight’s being mislead by the colors, and every sort of confusion of this kind is plainly in our soul. And, then, it is because they take advantage of this affection in our nature that shadow painting, and puppeteering, and many other tricks of the kind fall nothing short of wizardry.

I wish I’d partied a little less. People always say ‘be true to yourself.’ But that’s misleading, because there are two selves. There’s your short term self, and there’s your long term self. And if you’re only true to your short term self, your long term self slowly decays.

The science that we are doing is a threat to the world’s most powerful and wealthiest special interests. The most powerful and wealthiest special interest that has ever existed: the fossil fuel industry. They have used their immense resources to create fake scandals and to fund a global disinformation campaign aimed at vilifying the scientists, discrediting the science, and misleading the public and policymakers. Arguably, it is the most villainous act in the history of human civilisation, because it is about the short-term interests of a small number of plutocrats over the long-term welfare of this planet and the people who live on it.

People don't tend to employ me. I'm the wrong personality type. Or rather, people do tend to employ me for a short time and then they sack me. A film broker once told me, as she terminated my contract, that I have a misleading sort of face. "You're pretty", she complained. "Your features are symmetrical and there was an article in Grazia that says human beings are programmed to find those with symmetrical features more pleasing to they eye. So this isn't my fault, I was simply responding to a biological imperative. You've even teeth, so when you smile, you look...sweet, I suppose. But you're not, are you?" "I hope not," I said. "You see, there you go again. You're a smart-arse and you've no ability to filter your thoughts---" "And my thoughts are often abrasive." "Exactly." "I'll just get my brushes and sponges and leave." "If you would.

in 2008, shortly after being elected President, Barack Obama demonstrated to many academics and doctors that he had a clear understanding of the deep problems in health care, by committing to spend $1 billion on head-to-head trials of commonly used treatments, in order to find out which is best. In return he was derided by right-wing critics as ‘anti-industry’.

If there is but one prayer that we should pray, it should be only this one: "Guide my hope away from all that I should not hope in and bridle my trust so that I trust in only what I can trust in. May I have a mind calm and serenely resting in the knowledge that my hope and my trust will never mislead me." A short and simple prayer, and the only one we really need to be praying.

To the extent that it conveys the image of the three branches of the federal government, each operating in its own sphere, the phrase “separation of powers” is misleading. A more accurate image is one of dynamic interaction, in which the Supreme Court is an active participant.

fundamental difference in approach can make the short stories of Stella Gibbons seem somewhat obvious in their tone. And yet this is misleading: these stories are not obvious at all; they simply adhere to a storytelling convention that has been lost sight of in our quest for greater depth of characterization and psychological insight.

Money must follow Perpetual Exponential Quantitative Growth. I call it PEQG for short. Most people simply call it Growth but that is as misleading as calling a nuclear bomb a large firecracker. PEQG is a monster, overruling all other laws. That monster, cleverly wrapped in layers of concepts, happens to be the founding principle of Modern Economics.

In modern democracies, press freedom was being used as a cloak to shield media conglomerates’ domination of public discussion ‘in which misinformation may be peddled uncorrected and in which reputations may be selectively shredded or magnified. A free press is not an unconditional good.’ When the media mislead, she added, ‘the wells of public discourse and public life are poisoned’. Dr Onora O’Neill

The industrial eater is, in fact, one who does not know that eating is an agricultural act, who no longer knows or imagines the connections between eating and the land, and who is therefore necessarily passive and uncritical—in short, a victim. When food, in the minds of eaters, is no longer associated with farming and with the land, then the eaters are suffering a kind of cultural amnesia that is misleading and dangerous.

Marriage, in short, is a bargain, like buying a house or entering a profession. One chooses it knowing that, by that very decision, one is abnegating other possibilities. In choosing companionship over passion, women like Beatrice Webb and Virginia Woolf made a bargain; their marriages worked because they did not regret their bargains, or blame their husbands for not being something else--dashing lovers, for example. But in writing biographies, or one's own life, it is both customary and misleading to present such marriages, to oneself or to one's reader, as sad compromises, the best of a bad bargain, or scarcely to speak of them at all. Virginia Woolf mentioned that she, who is reticent about nothing, had never spoken of her life with Leonard. but we know that she said of him that when he entered a room, she had no idea what he was going to say, a remarkable definition of a good marriage. Such marriages are not bad bargains, but the best of a good bargain, and we must learn the language to understand and describe them, particularly in writing the lives of accomplished women.

France aspired, in other words, to create a situation whereby “every ambition and unjust enterprise [would] find both its condemnation and a perpetual obstacle.” This might sound like a grand, unattainable ideal, he said, but Europe really had no choice. Without such principles in place, held firm and rigorously guarded, international affairs would soon degenerate into a reckless pursuit of self-interest and power—just as that reckless scramble had plunged the Continent into that “long and deadly horror” of the last quarter century. Now that Napoleon was defeated, Europe must take this opportunity to crown justice as the “chief virtue” of international affairs. Leaders of states must pledge that they would never act nor acquiesce in any deed that could not be considered just, “whatever consideration [that] may arise,” because only justice, he said, can produce a true state of harmony and stability. Anything short of that would create a misleading and meaningless false order, destined to collapse when the first powerful state decided to take advantage of its superior strength.

Spinoza follows Maimonides in rejecting the ordinary meanings which attach to words, and in asking his readers to attend, not to language, but to the ‘ideas’ which he is attempting to convey by means of it. Common usage is governed by the imagination, which associates words, not with clear and distinct ideas, but with the confused conceptions of experience. In the language of imagination nothing can be truly described, and nothing is more misleadingly rendered by the imagination than the ultimate subject matter of philosophical speculation – God himself

The disaster was the first major crisis to occur under the fledgling leadership of the USSR’s most recent General Secretary, Mikhail Gorbachev. He chose not to address the public for three weeks after the accident, presumably to allow his experts time to gain a proper grasp of the situation. On May 14th, in addition to expressing his anger at Western Chernobyl propaganda, he announced to the world that all information relating to the incident would be made available, and that an unprecedented conference would be held with the International Atomic Energy Agency (IAEA) in August at Vienna. Decades of information control proved difficult to cast off in such a short time, however, and while the report was made available in the West, it was classified in the Soviet Union. This meant those most affected by the disaster knew less than everyone else. In addition, although the Soviet delegation’s report was highly detailed and accurate in most regards, it was also misleading. It had been written in line with the official cause of the accident - that the operators were responsible - and, as such, it deliberately obfuscated vital details about the reactor.

The most effective way of making people accept the validity of the values they are to serve is to persuade them that they are really the same as those which they, or at least the best among them, have always held, but which were not properly understood or recognized before. The people are made to transfer their allegiance from the old gods to the new under the pretense that the new gods really are what their sound instinct had always told them but what before they had only dimly seen. And the most efficient technique to this end is to use the old words but change their meaning. Few traits of totalitarian regimes are at the same time so confusing to the superficial observer and yet so characteristic of the whole intellectual climate as the complete perversion of language, the change of meaning of the words by which the ideals of the new regimes are expressed. The worst sufferer in this respect is, of course, the word “liberty.” It is a word used as freely in totalitarian states as elsewhere. Indeed, it could almost be said—and it should serve as a warning to us to be on our guard against all the tempters who promise us New Liberties for Old 5 —that wherever liberty as we understand it has been destroyed, this has almost always been done in the name of some new freedom promised to the people. Even among us we have “planners for freedom” who promise us a “collective freedom for the group,” the nature of which may be gathered from the fact that its advocate finds it necessary to assure us that “naturally the advent of planned freedom does not mean that all [sic] earlier forms of freedom must be abolished.” Dr. Karl Mannheim, from whose work6 these sentences are taken, at least warns us that “a conception of freedom modelled on the preceding age is an obstacle to any real understanding of the problem.” But his use of the word “freedom” is as misleading as it is in the mouth of totalitarian politicians. Like their freedom, the “collective freedom” he offers us is not the freedom of the members of society but the unlimited freedom of the planner to do with society what he pleases.7 It is the confusion of freedom with power carried to the extreme. In this particular case the perversion of the meaning of the word has, of course, been well prepared by a long line of German philosophers and, not least, by many of the theoreticians of socialism. But “freedom” or “liberty” are by no means the only words whose meaning has been changed into their opposites to make them serve as instruments of totalitarian propaganda. We have already seen how the same happens to “justice” and “law,” “right” and “equality.” The list could be extended until it includes almost all moral and political terms in general use. If one has not one’s self experienced this process, it is difficult to appreciate the magnitude of this change of the meaning of words, the confusion which it causes, and the barriers to any rational discussion which it creates. It has to be seen to be understood how, if one of two brothers embraces the new faith, after a short while he appears to speak a different language which makes any real communication between them impossible. And the confusion becomes worse because this change of meaning of the words describing political ideals is not a single event but a continuous process, a technique employed consciously or unconsciously to direct the people. Gradually, as this process continues, the whole language becomes despoiled, and words become empty shells deprived of any definite meaning, as capable of denoting one thing as its opposite and used solely for the emotional associations which still adhere to them.

In short, remember the censors are never the good guys.

Have the “willingness to pay” talk with customers early in the product development process. If you don't do it early, you won't be able to prioritize the product features you develop, and you won't know whether you're building something customers will pay for until it's in the marketplace. Don't force a one-size-fits-all solution. Whether you like it or not, your customers are different, so customer segmentation is crucial. But segmentation based on demographics—the primary way companies group their customers—is misleading. You should build segments based on differences in your customers' willingness to pay for your new product. Product configuration and bundling is more science than art. You need to build them carefully and match them with your most meaningful segments. Choose the right pricing and revenue models, because how you charge is often more important than how much you charge. Develop your pricing strategy. Create a plan that looks a few steps ahead, allowing you to maximize gains in the short and long term. Draft your business case using customer willingness-to-pay data, and establish links between price, value, volume, and cost. Without this, your business case will tell you only what you want to hear, which may be far afield from market realities. Communicate the value of your offering clearly and compellingly; otherwise you will not get customers to pay full measure. Understand your customers' irrational sides, because whether you sell to other businesses or to consumers, your customers are people. You should take into account their full psyches, including their emotions, in making purchase decisions. Maintain your pricing integrity. Control discounting tightly. If demand for your new product is below expectations, only use price cuts as a last resort, after all other measures have been exhausted. We

In his response, James argued: "... all direct 'encouragement' - the thing you enjoin me on - encouragement of the short cut and say 'artless' order, is really more likely than not to be shallow and misleading...

A powerful, if misleading, impression that the wealthy were self-made discouraged egalitarian yearnings.

PageRank, the algorithm that gave rise to Google, is itself a Markov chain. Larry Page’s idea was that web pages with many incoming links are probably more important than pages with few, and links from important pages should themselves count for more. This sets up an infinite regress, but we can handle it with a Markov chain. Imagine a web surfer going from page to page by randomly following links: the states of this Markov chain are web pages instead of characters, making it a vastly larger problem, but the math is the same. A page’s score is then the fraction of the time the surfer spends on it, or equivalently, his probability of landing on the page after wandering around for a long time. Markov chains turn up everywhere and are one of the most intensively studied topics in mathematics, but they’re still a very limited kind of probabilistic model. We can go one step further with a model like this: The states form a Markov chain, as before, but we don’t get to see them; we have to infer them from the observations. This is called a hidden Markov model, or HMM for short. (Slightly misleading, because it’s the states that are hidden, not the model.)

Reaching his destination in a relatively short period of time, Everett was forced to stop in his tracks when Davis suddenly stepped in front him. His footman was not looking his normal affable self but was glaring at Everett, and . . . the man’s fists were clenched. “Is something the matter?” he asked slowly. “I would say so, sir, but since you are my employer, it wouldn’t be proper of me to tell you what that something is, or tell you where I think you should go at the moment.” “I was intending to go to Mrs. Hart’s house.” “You’re not done misleading Miss Millie?” Everett stepped closer to Davis, stopping when the man actually raised one of his clenched fists. “Were you, by chance, present when Miss Dixon spoke to Millie?” “I was, and good thing too, sir, since I was able to fetch Miss Millie a buggy straightaway so she could get away from . . . you.” “Miss Dixon lied, Davis. She admitted to me she told Millie we were still going through with our engagement plans this evening, but I had no intention of asking Caroline to marry me tonight. And as odd as this may sound, Caroline is now happily engaged to Mr. Codman.” “I beg your pardon?” “I wish I could explain more sufficiently, but now is not the time. I need to find Millie.” “Miss Dixon told Miss Millie you only see her as an amusement.” Temper began to boil directly underneath Everett’s skin. “I swear to you, I’ve never looked at Millie as a source of amusement. Granted, I do find her amusing almost all the time, but that’s completely different.” “What are your intentions toward her, sir, if I may be so bold to ask?” “I think it would probably be better for me to discuss those intentions with Millie first, although I can assure you, they are completely honorable.” Davis regarded him for a long moment before he nodded. “Well, that’s all right, then, but I do think you need to find Miss Millie straightaway. She was close to tears when I summoned a buggy for her, and I don’t believe Miss Millie is a lady who is normally prone to tears.” “You’re

Nonetheless, Braudel’s definitional opposition of capitalism and market economy is misleading. Even in the early modern era, and even in its “upper echelon,” the kind of capitalism taking shape was characterized by a great deal of competition, profit and loss, rise and fall, opportunity and risk. It was rooted in the market economy and, as a rule, contributed not to the elimination of markets but to their becoming more universal. Essentially, this remains true to this day.

Back in the 1950s, a splendidly cranky British author named Charles Garfield Lott Du Cann wrote a short book, Teach Yourself to Live, in which he recommended the limit-embracing life, and he responded saltily to the suggestion that his advice was depressing. “Depressing? Not a bit of it. No more depressing than a cold [shower] is depressing … You are no longer befogged and bewildered by a false and misleading illusion about your life—like most people.

The idea of race was in retreat in the second half of the 20th century in the aftermath of the defeat of Nazism and discoveries in the science of genetics, although the 21st century has seen (unconvincing) attempts to revive the notion. Nowadays, there is a tendency to regard intercommunal hostilities as stemming from issues of cultural rather than racial difference, except on the very far right and among some who (misleadingly) base their assertions on recent biomedical research.

We can encode all of this into a phrase: history is a cryptic epic of twisting trajectories. Cryptic, because the narrators are unreliable and often intentionally misleading. Epic, because the timescales are so long that you have to consciously sample beyond your own experience and beyond any human lifetime to see patterns. Twisting, because there are curves, cycles, collapses, and non-straightforward patterns. And trajectories, because history is ultimately about the time evolution of human beings, which maps to the physical idea of a dynamical system, of a set of particles progressing through time. Put that together, and it wipes out both the base-rater’s view that today’s order will remain basically stable over the short-term, and the complementary view of a long-term “the arc of the moral universe is long, but it bends toward justice.

The dimple in his left cheek was ironic-it gave the impression that he was sweet as a cupcake. (Dark City Lights)

To call the Form [of the Good] eternal is misleading: that something lasts forever does not render it any the better, any more than long-enduring whiteness is whiter than ephemeral whiteness.

While this signifier can be difficult to pin down with precision, it can clearly be heard in the records of Duane Eddy and many other guitarists of the period. It usually involves a relatively nondistorted electric guitar timbre articulated with a strong attack and a melody played on the lower strings. Reverberation is ubiquitous, and almost equally common were echo, amplifier tremolo, and use of the guitar’s vibrato bar. This overall guitar sound is often called a Fender sound, but that is a bit misleading, since Gretsch guitars were equally specialized for the purpose, and many other brands were also used. What makes the twang guitar interesting in topical terms is that it not only signified the western topic but also was key to a linked set of genres that intersect one another in complex ways: western, spy, and surf. Because these were all signified by overlapping musical features and in turn resemble one another in some of their broader connotations, we could speak of a twang guitar continuum: a range of topics that coalesced only shortly before psychedelia and were cognate with it in a variety of ways. Philip Tagg and Bob Clarida point out that the twang guitar, often in a minor mode with a flat seventh, was a common factor between spaghetti western and Bond/spy scores in the late 1950s and early 1960s. I would add surf guitar to the list, with its sonic experimentation and general relationship to fun, escape, and exoticism: “[The twang guitar] probably owes some of its immediate success as a spy sound to its similarity with various pre-rock ‘Viennese intrigue’ sounds like Anton Karas’s Third Man zither licks (1949). But in the 1962–64 period that produced The Virginian (1962), Dr. No (1963) and Leone’s A Fistful of Dollars (1964), steely Fender guitar was well on its way to becoming an all-purpose excitement/adventure timbre” (Tagg and Clarida 2003, 367).

Your laptop is a note in a symphony currently being played by an orchestra of incalculable size. It’s a very small part of a much greater whole. Most of its capacity resides beyond its hard shell. It maintains its function only because a vast array of other technologies are currently and harmoniously at play. It is fed, for example, by a power grid whose function is invisibly dependent on the stability of a myriad of complex physical, biological, economic and interpersonal systems. The factories that make its parts are still in operation. The operating system that enables its function is based on those parts, and not on others yet to be created. Its video hardware runs the technology expected by the creative people who post their content on the web. Your laptop is in communication with a certain, specified ecosystem of other devices and web servers. And, finally, all this is made possible by an even less visible element: the social contract of trust—the interconnected and fundamentally honest political and economic systems that make the reliable electrical grid a reality. This interdependency of part on whole, invisible in systems that work, becomes starkly evident in systems that don’t. The higher-order, surrounding systems that enable personal computing hardly exist at all in corrupt, third-world countries, so that the power lines, electrical switches, outlets, and all the other entities so hopefully and concretely indicative of such a grid are absent or compromised, and in fact make little contribution to the practical delivery of electricity to people’s homes and factories. This makes perceiving the electronic and other devices that electricity theoretically enables as separate, functional units frustrating, at minimum, and impossible, at worst. This is partly because of technical insufficiency: the systems simply don’t work. But it is also in no small part because of the lack of trust characteristic of systemically corrupt societies. To put it another way: What you perceive as your computer is like a single leaf, on a tree, in a forest—or, even more accurately, like your fingers rubbing briefly across that leaf. A single leaf can be plucked from a branch. It can be perceived, briefly, as a single, self-contained entity—but that perception misleads more than clarifies. In a few weeks, the leaf will crumble and dissolve. It would not have been there at all, without the tree. It cannot continue to exist, in the absence of the tree. This is the position of our laptops in relation to the world. So much of what they are resides outside their boundaries that the screened devices we hold on our laps can only maintain their computer-like façade for a few short years. Almost everything we see and hold is like that, although often not so evidently

Memory is the most misleading of all human tools; it is short sighted and pretends to reign with no somnolence. Memory never lies, but it does not always tell the truth.

The perils in the way of the evolution of the philosopher are in truth so manifold today one may well doubt whether this fruit can still ripen at all. The compass and tower-building of the sciences has grown enormous, and therewith the probability has also grown enormous that the philosopher will become weary while still no more than a learner, or that he will let himself be stopped somewhere and ‘specialize’: so that he will never reach his proper height, the height from which he can survey, look around and look down. Or that he will reach this height too late, when his best time is past and his best strength spent; or damaged, coarsened, degenerate, so that his view, his total value judgement, no longer means much. Perhaps it is the very refinement of his intellectual conscience which makes him linger on the way and arrive late; he fears he may be seduced into dilettantism, into becoming an insect with a thousand feet and a thousand antennae, he knows too well that one who has lost respect for himself can no longer command, can no longer lead as a man of knowledge either, unless he wants to become a great actor, a philosophical Cagliostro and pied piper of the spirit, in short a mis-leader. This is ultimately a question of taste even if it were not a question of conscience. In addition to this, so as to redouble his difficulties, there is the fact that the philosopher demands of himself a judgement, a Yes or No, not in regard to the sciences but in regard to life and the value of life – that he is reluctant to believe he has a right, to say nothing of a duty, to come to such a judgement, and has to find his way to this right and this faith only through the widest – perhaps most disturbing and shattering – experiences, and often hesitating, doubting, and being struck dumb. Indeed, the mob has long confounded and confused the philosopher with someone else, whether with the man of science or with the religiously exalted, dead to the senses, ‘dead to the world’ fanatic and drunkard of God; and today if one hears anyone commended for living ‘wisely’ or ‘like a philosopher’, it means hardly more than ‘prudently and apart’. Wisdom: that seems to the rabble to be a kind of flight, an artifice and means for getting oneself out of a dangerous game; but the genuine philosopher – as he seems to us, my friends? – lives ‘unphilosophically’ and ‘unwisely’, above all imprudently, and bears the burden and duty of a hundred attempts and temptations of life – he risks himself constantly, he plays the dangerous game…

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