Form Quotes (displaying: 1 - 30 of 4906 quotes )
Formerly...when he tried to do anything for the good of everybody, for humanity...for the whole village, he had noticed that the thoughts of it were agreeable, but the activity itself was always unsatisfactory; there was no full assurance that the work was really necessary, and the activity itself, which at first seemed so great, ever lessened and lessened till it vanished. But now...when he began to confine himself more and more to living for himself, though he no longer felt any joy at the thought of his activity, he felt confident that his work was necessary, saw that it progressed far better than formerly, and that it was always growing more and more.
Formerly I believed books were made like this: a poet came, lightly opened his lips, and the inspired fool burst into song? if you please! But it seems, before they can launch a song, poets must tramp for days with callused feet, and the sluggish fish of the imagination flounders softly in the slush of the heart. And while, with twittering rhymes, they boil a broth of loves and nightingales, the tongueless street merely writhes for lack of something to shout or say
Formerly, when I was told to consider him wise, I kept trying to, and thought I was stupid myself because I was unable to perceive his wisdom; but as soon as I said to myself, he's stupid (only in a whisper of course), it all became quite clear! Don't you think so?' 'How malicious you are to-day!' 'Not at all. I have no choice. One of us is stupid, and you know it's impossible to say so of oneself.
Formerly, in my attempts to isolate this talent, I deducted, so to speak, from what I heard, the part itself, a part, the common property of all the actresses who appeared as Phdre, which I myself had studied beforehand so that I might be capable of subtracting it, of gleaming as a residuum Mme Berma’s talent alone. But this talent which I sought to discover outside the part itself was indissolubly one with it. So with a great musician (it appears that this was the case with Vinteuil when he played the piano), his playing is that of so fine a pianist that one is no longer aware that the performer is a pianist at all, because his playing has become so transparent, so imbued with what he is interpreting, that one no longer sees the performer himself — he is simply a window opening upon a great work of art.
Form often this good thought, that we are walking in this world between Paradise and Hell, and that our last step will place us in an eternal dwelling. We do not know which step will be our last, and so, in order to make our last step well, we must try to make all the others well. O holy and unending eternity! Blessed is he who thinks of you. Yes, for what do we play here in this world but a children's game for who knows how many days? It would be nothing whatever, if it were not the passage to eternity. On this account, therefore, we must pay attention to the time we have to dwell here below, and to all our occupations, so as to employ them in the conquest of the permanent good.
All rational knowledge is either material, and concerns some objects, or formal, and is occupied only with the form of understanding and reason itself and with the universal rules of thinking, without regard to distinctions among objects. formal philosophy is called logic. Material philosophy, however, which has to do with definite object objects and the laws to which they are subject, is divided into two parts. This is because these laws are either laws of nature or laws of freedom. The science of the former is called physics, and that of the latter ethics. The former is also called theory of nature and the latter theory of morals.
The repetitive phases of cooking leave plenty of mental space for reflection, and as I chopped and minced and sliced I thought about the rhythms of cooking, one of which involves destroying the order of the things we bring from nature into our kitchens, only to then create from them a new order. We butcher, grind, chop, grate, mince, and liquefy raw ingredients, breaking down formerly living things so that we might recombine them in new, more cultivated forms. When you think about it, this is the same rhythm, once removed, that governs all eating in nature, which invariably entails the destruction of certain living things, by chewing and then digestion, in order to sustain other living things. In The Hungry Soul Leon Kass calls this the great paradox of eating: 'that to preserve their life and form living things necessarily destroy life and form.' If there is any shame in that destruction, only we humans seem to feel it, and then only on occasion. But cooking doesn't only distance us from our destructiveness, turning the pile of blood and guts into a savory salami, it also symbolically redeems it, making good our karmic debts: Look what good, what beauty, can come of this! Putting a great dish on the table is our way of celebrating the wonders of form we humans can create from this matter--this quantity of sacrificed life--just before the body takes its first destructive bite.
What we call ‘normal’ is a product of repression, denial, splitting, projection, introjection and other forms of destructive action on experience. It is radically estranged from the structure of being. The more one sees this, the more senseless it is to continue with generalized descriptions of supposedly specifically schizoid, schizophrenic, hysterical ‘mechanisms.’ There are forms of alienation that are relatively strange to statistically ‘normal’ forms of alienation. The ‘normally’ alienated person, by reason of the fact that he acts more or less like everyone else, is taken to be sane. Other forms of alienation that are out of step with the prevailing state of alienation are those that are labeled by the ‘formal’ majority as bad or mad.
The lesser mysteries of love. For he who would proceed aright in this matter should begin in youth to visit beautiful form; and first, if he be guided by his instructor aright, to love one such form only--out of that he should create fair thoughts; and soon he will of himself perceive that the beauty of one form is akin to the beauty of another; and then if beauty of form in general is his pursuit, how foolish would he be not to recognize that the beauty in every form is one and the same! And when he perceives this he will abate his violent love of the one, which he will despise and deem a small thing, and will become a lover of all beautiful forms; in the next stage he will consider that the beauty of the mind is more honorable than the beauty of the outward form.
It is not in the still calm of life, or the repose of a pacific station, that great characters are formed. The habits of a vigorous mind are formed in contending with difficulties. Great necessities call out great virtues. When a mind is raised, and animated by scenes that engage the heart, then those qualities which would otherwise lay dormant, wake into life and form the character of the hero and the statesman.
I will here give a brief sketch of the progress of opinion on the Origin of Species. Until recently the great majority of naturalists believed that species were immutable productions, and had been separately created. This view has been ably maintained by many authors. Some few naturalists, on the other hand, have believed that species undergo modification, and that the existing forms of life are the descendants by true generation of pre existing forms. Passing over allusions to the subject in the classical writers (Aristotle, in his "Physicae Auscultationes" (lib.2, cap.8, s.2), after remarking that rain does not fall in order to make the corn grow, any more than it falls to spoil the farmer's corn when threshed out of doors, applies the same argument to organisation; and adds (as translated by Mr. Clair Grece, who first pointed out the passage to me), "So what hinders the different parts (of the body) from having this merely accidental relation in nature? as the teeth, for example, grow by necessity, the front ones sharp, adapted for dividing, and the grinders flat, and serviceable for masticating the food; since they were not made for the sake of this, but it was the result of accident. And in like manner as to other parts in which there appears to exist an adaptation to an end. Wheresoever, therefore, all things together (that is all the parts of one whole) happened like as if they were made for the sake of something, these were preserved, having been appropriately constituted by an internal spontaneity; and whatsoever things were not thus constituted, perished and still perish." We here see the principle of natural selection shadowed forth, but how little Aristotle fully comprehended the principle, is shown by his remarks on the formation of the teeth.), the first author who in modern times has treated it in a scientific spirit was Buffon. But as his opinions fluctuated greatly at different periods, and as he does not enter on the causes or means of the transformation of species, I need not here enter on details.