Hindered Quotes (displaying: 1 - 30 of 93 quotes )
Then out of the blackness in his mind he thought that he heard Dernhelm speaking; yet now the voice seemed strange, recalling some other voice that he had known.'Begone, foul dwimmerlaik, lord of carrion! Leave the dead in peace!'A cold voice answered: 'Come not between the Nazgl and his prey! Or he will slay thee in thy turn. He will bear thee away to the houses of lamentation, beyond all darkness, where thy flesh shall be devoured, and thy shrivelled mind be left naked to the Lidless Eye.'A sword rang as it was drawn. 'Do what you will; but I will hinder it, if I may.''Hinder me? Thou fool. No living man may hinder me!'Then Merry heard of all sounds in that hour the strangest. It seemed that Dernhelm laughed, and the clear voice was like the ring of steel. 'But no living man am I! You look upon a woman. owyn I am, omund's daughter. You stand between me and my lord and kin. Begone, if you be not deathless! For living or dark undead, I will smite you, if you touch him.
A sword rang as it was drawn.- Do what you will; but I will hinder it if I may.- Hinder me? Thou fool. No living man may hinder me! Then Merry heard of all sounds in that hour the strangest. It seemed that Dernhelm laughed and the clear voice was like the ring of steel.- But no living man am I! You look upon a woman. owyn I am, omund's daughter. You stand between me and my lord and kin. Begone, if you be not deathless! For living or dark undead, I will smite you if you touch him.
Pray to God for gladness. Be glad as children, as the birds of heaven. And let not the sin of men confound you in your doings. Fear not that it will wear away your work and hinder its being accomplished. Do not say, 'Sin is mighty, wickedness is mighty, evil environment is mighty, and we are lonely and helpless, and evil environment is wearing us away and hindering our good work from being done.' Fly from that dejection, children!
The art of change-ringing is peculiar to the English, and, like most English peculiarities, unintelligible to the rest of the world. (The change-ringer's) passion- and it is a passion- finds its satisfaction in mathematical completeness and mechanical perfection, and as his bell weaves her way rhythmically up from lead to hinder place and down again, he is filled with the solemn intoxication that comes of intricate ritual faultlessly performed.
Some things are in our control and others not. Things in our control are opinion, pursuit, desire, aversion, and, in a word, whatever are our own actions. Things not in our control are body, property, reputation, command, and, in one word, whatever are not our actions. The things in our control are by nature free, unrestrained, unhindered; but those not in our control are weak, slavish, restrained, belonging to others. Remember, then, that if you suppose that things which are slavish by nature are also free, and that what belongs to others is your own, then you will be hindered. You will lament, you will be disturbed, and you will find fault both with gods and men. But if you suppose that only to be your own which is your own, and what belongs to others such as it really is, then no one will ever compel you or restrain you. Further, you will find fault with no one or accuse no one. You will do nothing against your will. No one will hurt you, you will have no enemies, and you not be harmed.
To the exponents of the Perennial Philosophy, the question whether Progress is inevitable or even real is not a matter of primary importance. For them, the important thing is that individual men and women should come to the unitive knowledge of the divine Ground, and what interests them in regard to the social environment is not its progressiveness or non-progressiveness (whatever those terms may mean), but the degree to which it helps or hinders individuals in the their advance towards man's final end.
If a man were to sow a field, he could not excuse his neglect by saying that it would be useless to sow unless God caused the seed to grow. He would not be justified in neglecting tillage because the secret energy of God alone can create a harvest. No one is hindered in the ordinary pursuits of life by the fact that unless the Lord build the house they labor in vain that build it.
...and with a burning pain in my heart I realized how unnecessary, how petty, and how deceptive all that had hindered us from loving was. I understood that when you love you must either, in your reasonings about that love, start from what is highest, from what is more important than happiness or unhappiness, sin or virtue in their accepted meaning, or you must not reason at all.
Was it through reason that I arrived at the necessity of loving my neighbor and not throttling him?...Not reason. Reason discovered the struggle for existence and the law which demands that everyone who hinders the satisfaction of my desires should be throttled. That is the conclusion of reason. Reason could not discover love for the other, because it’s unreasonable.
My Lord, I find thy face apelike and thy form misshapen. Thy beard, moreover, is an offense against decency, resembling more closely the scabrous fir which doth decorate the hinder portion of a mongrel dog than a proper adornement for a human face. Is it possible that thy mother, seized by some wild lechery, did dally at some time past with a randy goat? -Mandorallen
Gradually it became clear that it is a fundamental error to try to give the sexual act a psychological interpretation, to attribute to it a psychic meaning as if it were a neurotic symptom. But this is what the psychoanalysts did. On the contrary: any idea occurring in the course of the sexual act only has the effect of hindering one's absorption in the excitation. Furthermore, such psychological interpretations of genitality constitute a denial of genitality as a biological function. By composing it of non-genital excitations, one denies the existence of genitality. The function of the orgasm, however, had revealed the qualitative difference between genitality and pregenitality. Only the genital apparatus can provide orgasm and can discharge sexual energy completely. Pregenitality, on the other hand, can only increase vegetative tensions. One readily sees the deep rift which formed here in psychoanalytic concepts.
Cultural speciation had been crippling to human moral and spiritual growth. It had hindered freedom of thought, limited our thinking, imprisoned us in the cultures into which we had been born. . . . These cultural mind prisons. . . . Cultural speciation was clearly a barrier to world peace. So long as we continued to attach more importance to our own narrow group membership than to the ‘global village’ we would propagate prejudice and ignorance.
It seems to me that whether it is recognized or not, there is a terrific frustration which increases in intensity and harmfulness as time goes on, when people are always daydreaming of the kind of place in which they would like to live, yet never making the place where they do live into anything artistically satisfying to them. Always to dream of a cottage by a brook while never doing anything to the stuffy house in the city is to waste creativity in this very basic area, and to hinder future creativity by not allowing it to grow and develop through use." pg 66
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.
Finally, to hinder the description of illness in literature, there is the poverty of the language? English, which can express the thoughts of Hamlet and the tragedy of Lear, has no words for the shiver and the headache? It has all grown one way? The merest schoolgirl, when she falls in love, has Shakespeare or Keats to speak her mind for her; but let a sufferer try to describe a pain in his head to a doctor and language at once runs dry? There is nothing ready made for him? He is forced to coin words himself, and, taking his pain in one hand, and a lump of pure sound in the other (as perhaps the people of Babel did in the beginning), so to crush them together that a brand new word in the end drops out? Probably it will be something laughable.
These dreams reminded me that, since I wished some day to become a writer, it was high time to decide what sort of books I was going to write. But as soon as I asked myself the question, and tried to discover some subject to which I could impart a philosophical significance of infinite value, my mind would stop like a clock, my consciousness would be faced with a blank, I would feel either that I was wholly devoid of talent or perhaps that some malady of the brain was hindering its development.
And he thought about the Devil, in whom he did not believe, and he looked around at the two windows where the fires were gleaming. It seemed to him that out of those crimson eyes the Devil himself was looking at him--that unknown force that had created the mutual relation of the strong and the weak, that coarse blunder which one could never correct. That strong must hinder the weak from living--such was the law of Nature; but only in a newspaper article or in a schoolbook was that intelligible and easily accepted. In the hotchpotch which was everyday life, in the tangle of trivialities out of which human relations were woven, it was no longer a law, but a logical absurdity, when the strong and the weak were both equally victims of their mutual relations, unwillingly submitting to some directing force, unknown, standing outside life, apart from man.
Where did I get it from? Was it by reason that I attained to the knowledge that I must love my neighbour and not throttle him? They told me so when I was a child, and I gladly believed it, because they told me what was already in my soul. But who discovered it? Not reason! Reason has discovered the struggle for existence and the law that I must throttle all those who hinder the satisfaction of my desires. That is the deduction reason makes. But the law of loving others could not be discovered by reason, because it is unreasonable.
Take courage and confess your sin, says Luther, do not try to run away from it, but believe more boldly still. You are a sinner, so be a sinner, and don't try to become what you are not. Yes, and become a sinner again and again every day, and be bold about it. But to whom can such words be addressed, except to those who from the bottom of their hearts make a daily renunciation of sin and of every barrier which hinders them from following Christ, but who nevertheless are troubled by their daily faithlessness and sin? Who can hear these words without endangering his faith but he who hears their consolation as a renewed summons to follow Christ?
so evenly was strained their war and battle,till the moment when Zeus gave the greater renown to Hector, son ofPriam, who was the first to leap within the wall of the Achaians. In apiercing voice he cried aloud to the Trojans: "Rise, ye horse-tamingTrojans, break the wall of the Argives, and cast among the ships fierceblazing fire."So spake he, spurring them on, and they all heard him with their ears,and in one mass rushed straight against the wall, and with sharp spearsin their hands climbed upon the machicolations of the towers. AndHector seized and carried a stone that lay in front of the gates, thickin the hinder part, but sharp at point: a stone that not the two bestmen of the people, such as mortals now are, could lightly lift from theground on to a wain, but easily he wielded it alone, for the son ofcrooked-counselling Kronos made it light for him. And as when a shepherdlightly beareth the fleece of a ram, taking it in one hand, and littledoth it burden him, so Hector lifted the stone, and bare it straightagainst the doors that closely guarded the stubborn-set portals, doublegates and tall, and two cross bars held them within, and one boltfastened them. And he came, and stood hard by, and firmly plantedhimself, and smote them in the midst, setting his legs well apart, thathis cast might lack no strength. And he brake both the hinges, and thestone fell within by reason of its weight, and the gates rang loudaround, and the bars held not, and the doors burst this way and thatbeneath the rush of the stone. Then glorious Hector leaped in, with facelike the sudden night, shining in wondrous mail that was clad about hisbody, and with two spears in his hands. No man that met him could haveheld him back when once he leaped within the gates: none but the gods,and his eyes shone with fire. Turning towards the throng he cried to theTrojans to overleap the wall, and they obeyed his summons, and speedilysome overleaped the wall, and some poured into the fair-wroughtgateways, and the Danaans fled in fear among the hollow ships, and aceaseless clamour arose.