Commonly Quotes (displaying: 1 - 30 of 154 quotes )
In times when history still moved slowly, events were few and far between and easily committed to memory. They formed a commonly accepted backdrop for thrilling scenes of adventure in private life. Nowadays, history moves at a brisk clip. A historical event, though soon forgotten, sparkles the morning after with the dew of novelty. No longer a backdrop, it is now the adventure itself, an adventure enacted before the backdrop of the commonly accepted banality of private life.
I would never speak about faith, but speak about the Lord himself - not theologically, as to the why and wherefore of his death - but as he showed himself in his life on earth, full of grace, love, beauty, tenderness and truth. Then the needy heart cannot help hoping and trusting in him, and having faith, without ever thinking about faith. How a human heart with human feelings and necessities is ever to put confidence in the theological phantom which is commonly called Christ in our pulpits, I do not know. It is commonly a miserable representation of him who spent thirty-three years on our Earth, living himself into the hearts and souls of men, and thus manifesting God to them.
Let us record the atoms as they fall upon the mind in the order in which they fall, let us trace the pattern, however disconnected and incoherent in appearance, which each sight or incident scores upon the consciousness. Let us not take it for granted that life exists more fully in what is commonly thought big than in what is commonly thought small.
In times when history still moved slowly, events were few and far between and easily committed to memory. They formed a commonly accepted BACKDROP for thrilling scenes of adventure in private life. Nowadays, history moves at a brisk clip. A historical event, though soon forgotten, sparkles the morning after with the dew of novelty. No longer a backdrop, it is now the ADVENTURE itself, an adventure enacted before the backdrop of the commonly accepted banality of private life. The Book of Laughter and Forgetting
For the fact is thatneither the grammarian nor any other person of skill ever makes a mistakein so far as he is what his name implies; they none of them err unlesstheir skill fails them, and then they cease to be skilled artists. Noartist or sage or ruler errs at the time when he is what his name implies; though he is commonly said to err.
I realized the shells were talking in a voice I recognized. I should have; it was my own. Had I always known that? I suppose I had. On some level, unless we're mad, I think most of us know the various voices of our own imaginations. And of our memories, of course. They have voices, too. Ask anyone who has ever lost a limb or a child or a long-cherished dream. Ask anyone who blames himself for a bad decision, usually made in a raw instant (an instant that is most commonly red). Our memories have voices, too. Often sad ones that clamor like raised arms in the dark.
If we lived in a State where virtue was profitable, common sense would make us good, and greed would make us saintly. And we'd live like animals or angels in the happy land that /needs/ no heroes. But since in fact we see that avarice, anger, envy, pride, sloth, lust and stupidity commonly profit far beyond humility, chastity, fortitude, justice and thought, and have to choose, to be human at all... why then perhaps we /must/ stand fast a little --even at the risk of being heroes.
(Plants on the disc, while including the categories known commonly as annuals, which were sown this year to come up later this year, biennials, sown this year to grow next year, and perennials, sown this year to grow until further notice, also included a few rare re-annuals which, because of an unusual four-dimensional twist in their genes, could be planted this year to come up last year. The vul nut vine was particularly exceptional in that it could flourish as many as eight years prior to its seed actually being sown. Vul nut wine was reputed to give certain drinkers an insight into the future which was, from the nut's point of view, the past. Strange but true.)
Connection is health. And what our society does its best to disguise from us is how ordinary, how commonly attainable, health is. We lose our health - and create profitable diseases and dependences - by failing to see the direct connections between living and eating, eating and working, working and loving. In gardening, for instance, one works with the body to feed the body. The work, if it is knowledgeable, makes for excellent food. And it makes one hungry. The work thus makes eating both nourishing and joyful, not consumptive, and keeps the eater from getting fat and weak. This is health, wholeness, a source of delight. (pg.132, The Body and the Earth)
It is our expression that the flux between that which isn't and that which won't be, or the state that is commonly and absurdly called "existence," is a rhythm of heavens and hells: that the damned won't stay damned; that salvation only precedes perdition. The inference is that some day our accursed tatterdemalions will be sleek angels. Then the sub-inference is that some later day, back they'll go whence they came.
Experience shows that Being is the essential, basic nature of the mind; but, since It commonly remains in tune with the senses projecting outwards toward the manifested realms of creation, the mind misses or fails to appreciate its own essential nature, just as the eyes are unable to see themselves.
[Re: Rom 10:2] It is commonly said: “The intention is good, and the purpose is true, but the means are misused.” The goal which they seek is correct; but the way is wrong by which they endeavor to reach the goal. They want to go east and instead they are going west. The arrogant zeal of good intentions does the same today. The Apostle expresses himself very mildly when he says “not according to knowledge.” He wishes this to be understood in the sense that they set about with blind zeal, unwise urgency, and foolish purpose. That is the greatest danger; and it should serve us as an example that we may speak of the faults of the neighbor with mildness.
The art of music is good, for the reason, among others, that it produces pleasure; but what proof is it possible to give that pleasure is good? If, then, it is asserted that there is a comprehensive formula, including all things which are in themselves good, and that whatever else is good, is not so as an end, but as a mean, the formula may be accepted or rejected, but is not a subject of what is commonly understood by proof.
And yet it fills me with wonder, that, in almost all countries, the most ancient poets are considered as the best: whether it be that every other kind of knowledge is an acquisition gradually attained, and poetry is a gift conferred at once; or that the first poetry of every nation surprised them as a novelty, and retained the credit by consent which it received by accident at first; or whether, as the province of poetry is to describe Nature and Passion, which are always the same, the first writers took possession of the most striking objects for description, and the most probable occurrences for fiction, and left nothing to those that followed them, but transcription of the same events, and new combinations of the same images. Whatever be the reason, it is commonly observed that the early writers are in possession of nature, and their followers of art: that the first excel in strength and innovation, and the latter in elegance and refinement.
Montaigne said long ago: "Were I not to follow the straight road for its straightness, I should follow it for having found by experience that in the end it is commonly the happiest and most useful track." The doctrine of interest rightly understood is not then new, but among the Americans of our time it finds universal acceptance; it has become popular there; you may trace it at the bottom of all their actions, you will remark it in all they say.