Outcome Quotes (displaying: 1 - 30 of 199 quotes )
Two types of choices seem to me to have been crucial in tipping the outcomes [of the various societies' histories] towards success or failure: long-term planning and willingness to reconsider core values. On reflection we can also recognize the crucial role of these same two choices for the outcomes of our individual lives.
The more I protested about this ambiguity, the more Joanna pointed out to me that it was both a terrible and wonderful part of life: terrible because you can't count on anything for sure--like certain good health and no possibility of cancer; wonderful because no human being knows when another is going to die--no doctor can absolutely predict the outcome of a disease. The only thing that is certain is change. Joanna calls all of this 'delicious ambiguity.' 'Couldn't there be comfort and freedom in no one knowing the outcome of anything and all things being possible?' she asked. Was I convinced? Not completely. I still wanted to believe in magic thinking. But I was intrigued.
All stories are about battles, of one kind or another, which end in victory and defeat. Everything moves toward the end, when the outcome will be known. Poems, regardless of any outcome, cross the battlefields, tending the wounded, listening to the wild monologues of the triumphant or the fearful. They bring a kind of peace. Not by anaesthesia or easy reassurance, but by the promise that what has been experienced cannot disappear as if it had never been. Yet the promise is not of a monument. (Who, still on a battlefield, wants monuments?) The promise is that language has acknowledged, has given shelter, to the experience which demanded, which cried out
Where does a story truly begin? In life, there are seldom clear-cut beginnings, those moments when we can, in looking back, say that everything started. Yet there are moments when fate intersects with our daily lives, setting in motion a sequence of events whose outcome we could never have foreseen.
Can I tell you something? Off the record?” Alex nodded. “Before I took this job, I used to work in Maine. And I had a case that wasn’t just a case, if you know what I mean.” Alex did. She found herself listening in his voice for a note she hadn’t heard before-a low one that resonated with anguish, like a tuning fork that never stopped its vibration. “There was a woman there who meant everything to me, and she had a little boy who meant everything to her. And when he was hurt, in a way a kid never should be, I moved heaven and earth to work that case, because I thought no one could possibly do a better job than I could. No one could possibly care more about the outcome.” He looked directly at Alex. “I was so sure I could separate how I felt about what had happened from how I had to do my job.” Alex swallowed, dry as dust. “And did you?” “No. Because when you love someone, no matter what you tell yourself, it stops being a job.” “What does it become?” Patrick thought for a moment. “Revenge.
It is a difficult question, my friends, for any young man-- that question I had to grapple with, and which thousands are weighing at the present moment in these uprising times-- whether to follow uncritically the track he finds himself in, without considering his aptness for it, or to consider what his aptness or bent may be, and re-shape his course accordingly. I tried to do the latter, and I failed. But I don't admit that my failure proved my view to be a wrong one, or that my success would have made it a right one; though that's how we appraise such attempts nowadays--I mean, not by their essential soundness, but by their accidental outcomes. If I had ended by becoming like one of these gentlemen in red and black that we saw dropping in here by now, everybody would have said: 'See how wise that young man was, to follow the bent of his nature!' But having ended no better than I began they say: 'See what a fool that fellow was in following a freak of his fancy!
Yet if there really were a complete unified theory, it would also presumably determine our actions—so the theory itself would determine the outcome of our search for it! And why should it determine that we come to the right conclusions from the evidence? Might it not equally well determine that we draw the wrong conclusion? Or no conclusion at all? Stephen Hawking
At the end of a life spent in the pursuit of knowledge Faust has to confess: "I now see that we can nothing know."That is the answer to a sum, it is the outcome of a long experience. But as Kierkegaard observed, it is quite a different thing when a freshman comes up to the university and uses the same sentiment to justify his indolence. As the answer to a sum it is perfectly true, but as the initial data it is a piece of self-deception. For acquired knowledge cannot be divorced from the existence in which it is acquired. The only man who has the right to say that he is justified by grace alone is the man who has left all to follow Christ. Such a man knows that the call to discipleship is a gift of grace, and that the call is inseparable from the grace. But those who try to use this grace as a dispensation from following Christ are simply deceiving themselves.
In a brief moment of lucidity, I was sure that we'd all gone crazy. But then that moment of lucidity was displaced by a supersecond of superlucidity (if I can put it that way), in which I realized that this scene was the logical outcome of our ridiculous lives. It wasn't a punishment but a new wrinkle. It gave us a glimpse of ourselves in our common humanity. It wasn't proof of our idle guilt but a sign of our miraculous and pointless innocence. But that's not it. That's not it. We were still and they were in motion and the sand on the beach was moving, not because of the wind but because of what they were doing and what we were doing, which was nothing, which was watching, and all of that together was the wrinkle, the moment of superlucidity. Then, nothing.
To be cheerful when others are in despair, to keep the faith when others falter, to be true even when we feel forsaken—all of these are deeply desired outcomes during the deliberate, divine tutorials which God gives to us—because He loves us. These learning experiences must not be misread as divine indifference. Instead, such tutorials are a part of the divine unfolding.
Each of us has something within us which won't be denied, even if it makes us scream aloud to die. We are what we are, that's all. Like the old Celtic legend of the bird with the thorn in its breast, singing its heart out and dying. Because it has to, its self-knowledge can't affect or change the outcome, can it? Everyone singing his own little song, convinced it's the most wonderful song the world has ever heard. Don't you see? We create our own thorns, and never stop to count the cost. All we can do is suffer the pain, and tell ourselves it was well worth it.
If other ages felt less, they saw more, even though they saw with the blind, prophetical, unsentimental eye of acceptance, which is to say, of faith. In the absence of this faith now, we govern by tenderness. It is a tenderness which, long cut off from the person of Christ, is wrapped in theory. When tenderness is detached from the source of tenderness, its logical outcome is terror. It ends in forced-labor camps and in the fumes of the gas chamber.
How can a novelist achieve atonement when, with her absolute power of deciding outcomes, she is also God? There is no one, no entity or higher form that she can appeal to, or be reconciled with, or that can forgive her. There is nothing outside her. In her imagination she has set the limits and the terms. No atonement for God, or novelists, even if they are atheists. It was always an impossible task, and that was precisely the point. The attempt was all.
The product of causes ... his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms, that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labors of the ages, all the inspiration, all the noonday brightness of human genius are destined to extinction in the vast death of the solar system, that the whole temple of man's achievement must inevitably be buried beneath the debris of a universe in ruins—all these things, if not quite beyond dispute, are so nearly certain, that no philosophy which rejects them can hope to stand ...
Philosophy which does not seek to impose upon the world its own conceptions of good and evil is not only more likely to achieve truth, but is also the outcome of a higher ethical standpoint than one which, like evolutionism and most traditional systems, is perpetually appraising the universe and seeking to find in it an embodiment of present ideals.
I love my mother for all the times she said absolutely nothing.... Thinking back on it all, it must have been the most difficult part of mothering she ever had to do: knowing the outcome, yet feeling she had no right to keep me from charting my own path. I thank her for all her virtues, but mostly for never once having said, "I told you so.