Unproblematic Quotes

We have to constantly critique imperialist white supremacist patriarchal culture because it is normalized by mass media and rendered unproblematic.

an unproblematic state is a state without creative thought. Its other name is death.

The problem is that we tend too often to read Lincoln's growth backward, as an unproblematic trajectory toward a predetermined end. This enables scholars to ignore or downplay aspects of Lincoln's beliefs with which they are uncomfortable.

Only a philosopher would consider taking Oedipus as a model for a normal, unproblematic relation between an action and the maxim of the act.

It’s intriguing to speculate how much latent (or blatant) homophobia lay behind that vote. Did the fans decide to kill off Jason Todd so as to redeem Batman for unproblematic heterosexuality? Impossible to say.

I wish I could hate you for makin’ me fall in love with you, but you’re the Taylor Lautner of exes.” “Am I supposed to know what that means?” The corner of her lips curves up. “He’s the favorite ex of Taylor Swift because he’s unproblematic and treated her like royalty.

Starting with rape, feminists dragged into the public arena plentiful evidence that sex was not an unproblematic joy for women. The result of uncovering the huge but hidden amount of abuse that women and girl children suffered in the form of sexual harassment, sexual abuse in childhood and marital rape, was that the sexual-liberation agenda had to be submitted to critical scrutiny.

I know hiding your prejudice behind your ignorance isn’t enough. Because I have been the mom scrambling to provide my four-year-old with a somewhat intelligent, unproblematic answer when he went through a phase of questioning bindis (and fashioning his own replicas out of modeling clay). Ignoring things I don’t understand can’t be an option given that I am guiding the next generation.

Words exist. What are they made of? Air under pressure? Ink? Some instances of the word "cat" are made of ink, and some are made of bursts of acoustic energy in the atmosphere, and some are made of patterns of glowing dots on computer screens, and some occur silently in thoughts, and what they have in common is just that they count as "the same" (tokens of the same type, as philosophers say) say in a system of symbols known as a language. Words are such familiar items in our language-drenched world that we tend to think of them as if they were unproblematically tangible things - as real as teacups and raindrops - but they are in fact quite abstract, even more abstract than voices or songs or haircuts or opportunities (and what are they made off?). What are words? Words are basically information packets of some sort, recipes for using one's vocal apparatus and ears (or hands or eyes) - and brains - in quite specific ways. A world is more than a sound or a spelling. For instance, fast sounds the same and is spelled the same in English and German, but has completely different meanings and roles in the two languages. Two different worlds, sharing only some of their surface properties. Words exist. Do memes exist? Yes, because words exist, and words are memes that can be pronounced.

… a problematic feeling is indeed the exact opposite of an unproblematic feeling. Yet the fact that two states are each others’ opposites in this sense does not imply they are symmetric in the sense of being able to morally outweigh each other or meaningfully cancel each other out. Consider, by analogy, the states of being below and above water respectively. ... one can say that, in one sense, being 50 meters below water is the opposite of being 50 meters above water. But this does not mean, quite obviously, that a symmetry exists between these respective states in terms of their value and moral significance. Indeed, there is a sense in which it matters much more to have one’s head just above the water surface than it does to get it higher up still.

What is it that makes a person the very person that she is, herself alone and not another, an integrity of identity that persists over time, undergoing changes and yet still continuing to be—until she does not continue any longer, at least not unproblematically? I stare at the picture of a small child at a summer’s picnic, clutching her big sister’s hand with one tiny hand while in the other she has a precarious hold on a big slice of watermelon that she appears to be struggling to have intersect with the small o of her mouth. That child is me. But why is she me? I have no memory at all of that summer’s day, no privileged knowledge of whether that child succeeded in getting the watermelon into her mouth. It’s true that a smooth series of contiguous physical events can be traced from her body to mine, so that we would want to say that her body is mine; and perhaps bodily identity is all that our personal identity consists in. But bodily persistence over time, too, presents philosophical dilemmas. The series of contiguous physical events has rendered the child’s body so different from the one I glance down on at this moment; the very atoms that composed her body no longer compose mine. And if our bodies are dissimilar, our points of view are even more so. Mine would be as inaccessible to her—just let her try to figure out [Spinoza’s] Ethics—as hers is now to me. Her thought processes, prelinguistic, would largely elude me. Yet she is me, that tiny determined thing in the frilly white pinafore. She has continued to exist, survived her childhood illnesses, the near-drowning in a rip current on Rockaway Beach at the age of twelve, other dramas. There are presumably adventures that she—that is that I—can’t undergo and still continue to be herself. Would I then be someone else or would I just no longer be? Were I to lose all sense of myself—were schizophrenia or demonic possession, a coma or progressive dementia to remove me from myself—would it be I who would be undergoing those trials, or would I have quit the premises? Would there then be someone else, or would there be no one? Is death one of those adventures from which I can’t emerge as myself? The sister whose hand I am clutching in the picture is dead. I wonder every day whether she still exists. A person whom one has loved seems altogether too significant a thing to simply vanish altogether from the world. A person whom one loves is a world, just as one knows oneself to be a world. How can worlds like these simply cease altogether? But if my sister does exist, then what is she, and what makes that thing that she now is identical with the beautiful girl laughing at her little sister on that forgotten day? In this passage from Betraying Spinoza, the philosopher and novelist Rebecca Newberger Goldstein (to whom I am married) explains the philosophical puzzle of personal identity, one of the problems that engaged the Dutch-Jewish thinker who is the subject of her book.5 Like her fellow humanist Dawkins, Goldstein analyzes the vertiginous enigma of existence and death, but their styles could not be more different—a reminder of the diverse ways that the resources of language can be deployed to illuminate a topic.

The extent to which the distinction between “social” and “intellectual” is accepted as unproblematic by observers of science may have significant consequences for the reports about science which they produce. The Social and the Scientific: The Observer’s Dilemma At one extreme, we can envisage the wholesale adoption by an observer of the distinction mentioned above. In this case, the observer holds an assumption that scientific phenomena occupy a realm largely distinct from that of social phenomena, and that it is only to the latter that the concepts, procedures, and expertise of sociology can be applied. As a result, the procedures and achievements central to scientists’ work become largely immune from sociological explanation. Approaches which implicitly adopt this standpoint have been roundly criticised on several grounds. Rather than repeat these criticisms in detail, we shall merely outline some of the main critical themes. Firstly, the decision to concentrate only on “social” rather than “technical” aspects of science severely limits the range of phenomena that can be selected as appropriate for study. Put simply, this means that there is no point in doing sociology of science unless one can clearly identify the presence of some politician breathing down the necks of working scientists. Where there is no such obvious interference by external agencies, it is argued, science can proceed without the need for sociological analysis. This argument hinges on a particularly limited notion of the occasional influence of sociopolitical factors; the substance of science proceeds unaffected if such factors are absent. Secondly, emphasis on “social” in contradistinction to “technical” can lead to the disproportionate selection of events for analysis which appear to exemplify “mistaken” or “wrong” science. As we shall show, an important feature of fact construction is the process whereby “social” factors disappear once a fact is established. Since scientists themselves preferentially retain (or resurrect) the existence of “social” factors where things scientific are thought to have gone wrong, the adoption of the same viewpoint by an observer will necessarily lead him to the analysis of the way social factors affect, or have given rise to, “wrong” beliefs.

Psychologists do not see the need to work through Piaget’s complex ideas about equilibration and allied processes unless they first recognize the flaws, or at least undefended assumptions, in the view of knowledge they take for granted. Because psychologists generally take knowledge as unproblematic, the complexity of Piagetian theory seems simply superfluous.

Because psychologists generally take knowledge as unproblematic, the complexity of Piagetian theory seems simply superfluous.

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the form of deception being produced is a BFL, the truthful information one possesses is contextually unproblematic, the truthful information is easily accessible within memory (i.e., involves data that recently were uploaded to working memory), and any false information that might be used to construct the BFL must be retrieved from long-term memory.

The Lockean logic of custom suggests strongly that open-source hackers observe the customs they do in order to defend some kind of expected return from their effort. The return must be more significant than the effort of homesteading projects, the cost of maintaining version histories that document “chain of title”, and the time cost of making public notifications and waiting before taking adverse possession of an orphaned project. Furthermore, the “yield” from open source must be something more than simply the use of the software, something else that would be compromised or diluted by forking. If use were the only issue, there would be no taboo against forking, and open-source ownership would not resemble land tenure at all. In fact, this alternate world (where use is the only yield, and forking is unproblematic) is the one implied by existing open-source licenses. We can eliminate some candidate kinds of yield right away. Because you can’t coerce effectively over a network connection, seeking power is right out. Likewise, the open-source culture doesn’t have anything much resembling money or an internal scarcity economy, so hackers cannot be pursuing anything very closely analogous to material wealth (e.g. the accumulation of scarcity tokens). There is one way that open-source activity can help people become wealthier, however — a way that provides a valuable clue to what actually motivates it. Occasionally, the reputation one gains in the hacker culture can spill over into the real world in economically significant ways. It can get you a better job offer, or a consulting contract, or a book deal. This kind of side effect, however, is at best rare and marginal for most hackers; far too much so to make it convincing as a sole explanation, even if we ignore the repeated protestations by hackers that they’re doing what they do not for money but out of idealism or love. However, the way such economic side effects are mediated is worth examination.

Similarly, Jackson provides a theoretical understanding of Lucas’s difficulty sharing space. He names four key features of school life: delay, denial, interruption, and social distraction. And he writes, “Each is produced, in part, by the crowded conditions of the classroom.”12 These four features require that children—even very young children, whom we know to be active and impatient—wait a whole lot, get denied the choice of their own work, get interrupted from their own play, and become distracted by the requirement to be with others socially only at “appropriate” and designated times. These are all normalized school demands and they are largely considered unproblematic, even as we make such demands of five- and six-year-olds, whom we know to be naturally unsuited to them. The fact that the demands are considered normal makes them hidden, part of a neutral and unproblematic school culture. This invisibility draws us to the conclusion that classroom life is regular and children who don’t comply with it are irregular. Thus we rely on changing children rather than changing classroom demands.

Am I supposed to know what that means?” The corner of her lips curves up. “He’s the favorite ex of Taylor Swift because he’s unproblematic and treated her like royalty.

The reason is that I post, publish my pics, writings, whether as prose or poetry in Urdu and English, for the coming researchers, in the future, who will discover me unproblematically on social media.

Aight so bet, here we go! You will experience joy, angst, and mild frustration. I’m 10x/10 going to unalive someone and/or bring them back from the dead…with a smile on my face. So know that if you slide in my DMs hollering, I’m going to laugh. I love you, but I’m going to laugh. These characters are going to fight, cuss, and hunch a lot. Lots of lewd scenes. Procreation and such. Baby, if that’s not your thing, close this book and never open it again. This is a BLACK ROMANCE WITH URBAN UNDERTONES – it will not give you “fluffy”, it will not give you “YT Romance vibes”, it will not give you “unproblematic”. It will give you Ganton Hills, BIG BLACK ENERGY, with guns, and gas station drug money, and strip clubs. Because yeah I love them strippers! Who doesn’t? BFFR!

Here is another misconception in the Garden of Eden myth: that the supposed unproblematic state would be a good state to be in. Some theologians have denied this, and I agree with them: an unproblematic state is a state without creative thought. Its other name is death.

They don’t call me an unproblematic king for nothing.” This time I can’t help but look at him as my eyebrows pinch together. I take the bait. “Who calls you an unproblematic king?” “I do.” “Okay, unproblematic king.

Entities in space and time wholly identical as to their characteristics can always be individuated through their spatio-temporal coordinates; ideas or concepts which differ in no intelligible character, that is, which are substitutable for one another in sentences while preserving their truth, are (fairly) unproblematically identical; but individuals such as souls or Gods, who are incorporeal but not mere ideas, cannot, it would seem, depend for their individuation upon characteristics at all.

Labels like ‘antiquity’, ‘the Middle Ages’ or ‘early modern’ are not entirely unproblematic for historians of the West; but they are meaningless for vast parts of the world.

Postmodern critics do not doubt the existence of starting points or totalities so much as they doubt that these are ever unproblematic. If you recognize that, you will be a good way toward getting comfortable with postmodern thought.

The reason is that I post, publish my pics, writings, whether as prose or poetry in Urdu and English, for the coming researchers, in the future who will discover me unproblematically on social media.

Aristotle and most mediaeval philosophers were thus direct realists, believing that we sense, usually directly and unproblematically, the external world around us.

The threat to truth for Christians comes not from the difficulty of developing an unproblematic correspondence theory of truth, but rather from the lies that speak us disguised as truth.[37] Those are the lies Bonhoeffer rightly feared made possible the rise of Hitler, and the ongoing lies necessary to sustain Hitler in power. The failure of the church to oppose Hitler was but the outcome of the failure of Christians to speak the truth to one another and to the world. 3.

The reason is that I post and publish my pictures and writings, whether as prose or poetry in Urdu and English, for the coming researchers in the future who will discover me unproblematically on social media.