Plural Quotes (displaying: 1 - 30 of 53 quotes )
Maybe each human being lives in a unique world, a private world different from those inhabited and experienced by all other humans. . . If reality differs from person to person, can we speak of reality singular, or shouldn't we really be talking about plural realities? And if there are plural realities, are some more true (more real) than others? What about the world of a schizophrenic? Maybe it's as real as our world. Maybe we cannot say that we are in touch with reality and he is not, but should instead say, His reality is so different from ours that he can't explain his to us, and we can't explain ours to him. The problem, then, is that if subjective worlds are experienced too differently, there occurs a breakdown in communication ... and there is the real illness.
God knows instantly and effortlessly all matter and all matters, all mind and every mind, all spirit and all spirits, all being and every being, all creaturehood and all creatures, every plurality and all pluralities, all law and every law, all relations, all causes, all thoughts, all mysteries, all enigmas, all feeling, all desires, every unuttered secret, all thrones and dominions, all personalities, all things visible and invisible in heaven and in earth, motion, space, time, life, death, good, evil, heaven, and hell.
We need to stop excusing mediocre and downright pernicious art, stop 'taking it for what it’s worth' as we take our fast foods, our overpriced cars that are no good, the overpriced houses we spend all our lives fixing, our television programs, our schools thrown up like barricades in the way of young minds, our brainless fat religions, our poisonous air, our incredible cult of sports, and our ritual of fornicating with all pretty or even horse-faced strangers. We would not put up with a debauched king, but in a democracy all of us are kings, and we praise debauchery as pluralism. This book is of course no condemnation of pluralism; but it is true that art is in one sense fascistic: it claims, on good authority, that some things are healthy for individuals and society and some things are not.
I will defend the absolute value of Mozart over Miley Cyrus, of course I will, but we should be wary of false dichotomies. You do not have to choose between one or the other. You can have both. The human cultural jungle should be as varied and plural as the Amazonian rainforest. We are all richer for biodiversity. We may decide that a puma is worth more to us than a caterpillar, but surely we can agree that the habitat is all the better for being able to sustain each.
Government is defined as a right manner of disposing things so as to lead not to the form of the common good, as the jurists' texts would have said, but to an end which is 'convenient' for each of the things that are to governed. This implies a plurality of specific aims: for instance, government will have t ensure that the greatest possible quantity of wealth is produced, that the people are provided with sufficient means of subsistence, that the population in enabled to multiply, etc. There is a whole series of specific finalities, then, which become the objective of government as such. In order to achieve these various finalities, things be disposed - and this term, [i] dispose [/i], is important because with sovereignity the instrument that allowed it to achieve its aim - that is to say, obedience to the laws - was the law itself; law and sovereignity were absolutely inseparable.
Do you know what I am going to tell you, he said with his wry mouth, a pint of plain is your only man. Notwithstanding this eulogy, I soon found that the mass of plain porter bears an unsatisfactory relation to its toxic content and I subsequently became addicted to brown stout in bottle, a drink which still remains the one that I prefer the most despite the painful and blinding fits of vomiting which a plurality of bottles has often induced in me.
Being resolute today means to act within the framework of political and social pluralism and the rule of law to provide conditions for continued reform and prevent a breakdown of the state and economic collapse, prevent the elements of chaos from becoming catastrophic. All this requires taking certain tactical steps, to search for various ways of addressing both short- and long-term tasks. Such efforts and political and economic steps, agreements based on reasonable compromise, are there for everyone to see.
In order to survive, a plurality of true communities would require not egalitarianism and tolerance but knowledge, an understanding of the necessity of local differences, and respect. Respect, I think, always implies imagination - the ability to see one another, across our inevitable differences, as living souls. (pg. 181, Sex, Economy, Freedom, and Community)
Man has no individual i. But there are, instead, hundreds and thousands of separate small "i"s, very often entirely unknown to one another, never coming into contact, or, on the contrary, hostile to each other, mutually exclusive and incompatible. Each minute, each moment, man is saying or thinking, "i". And each time his i is different. just now it was a thought, now it is a desire, now a sensation, now another thought, and so on, endlessly. Man is a plurality. Man's name is legion.
In this pilgrimage in search of modernity I lost my way at many points only to find myself again. I returned to the source and discovered that modernity is not outside but within us. It is today and the most ancient antiquity; it is tomorrow and the beginning of the world; it is a thousand years old and yet newborn. It speaks in Nahuatl, draws Chinese ideograms from the 9th century, and appears on the television screen. This intact present, recently unearthed, shakes off the dust of centuries, smiles and suddenly starts to fly, disappearing through the window. A simultaneous plurality of time and presence: modernity breaks with the immediate past only to recover an age-old past and transform a tiny fertility figure from the neolithic into our contemporary. We pursue modernity in her incessant metamorphoses yet we never manage to trap her. She always escapes: each encounter ends in flight. We embrace her and she disappears immediately: it was just a little air. It is the instant, that bird that is everywhere and nowhere. We want to trap it alive but it flaps its wings and vanishes in the form of a handful of syllables. We are left empty-handed. Then the doors of perception open slightly and the other time appears, the real one we were searching for without knowing it: the present, the presence.
Let me speak plainly: The United States of America is and must remain a nation of openness to people of all beliefs. Our very unity has been strengthened by this pluralism. That's how we began; this is how we must always be. The ideals of our country leave no room whatsoever for intolerance, anti-Semitism, or bigotry of any kind -- none. The unique thing about America is a wall in our Constitution separating church and state. It guarantees there will never be a state religion in this land, but at the same time it makes sure that every single American is free to choose and practice his or her religious beliefs or to choose no religion at all. Their rights shall not be questioned or violated by the state.-- Remarks at the International Convention of B'nai B'rith, 6 September 1984
The possible redemption from the predicament of irreversibilityof being unable to undo what one has doneis the faculty of forgiving. The remedy for unpredictability, for the chaotic uncertainty of the future, is contained in the faculty to make and keep promises. Both faculties depend upon plurality, on the presence and acting of others, for no man can forgive himself and no one can be bound by a promise made only to himself.
It goes without saying that these effects do not suffice to annul the necessity for a “change of terrain.” It also goes without saying that the choice between these two forms of deconstruction cannot be simple and unique. A new writing must weave and interlace these two motifs of deconstruction. Which amounts to saying that one must speak several languages and produce several texts at once. I would like to point out especially that the style of the first deconstruction is mostly that of the Heideggerian questions, and the other is mostly the one which dominates France today. I am purposely speaking in terms of a dominant style: because there are also breaks and changes of terrain in texts of the Heideggerian type; because the “change of terrain” is far from upsetting the entire French landscape to which I am referring; because what we need, perhaps, as Nietzsche said, is a change of “style”; and if there is style, Nietzsche reminded us, it must be plural.
Two things of opposite natures seem to depend. On on another, as Logos depends. On Eros, day on night, the imagined. On the real. This is the origin of change. Winter and spring, cold copulars, embrace. And forth the particulars of rapture come. Music falls on the silence like a sense. A passion that we feel, not understand. Morning and afternoon are clasped together. And North and South are an intrinsic couple. And sun and rain a plural, like two lovers. That walk away together as one in the greenest body.
Exasperation with the threefold frustration of action -- the unpredictability of its outcome, the irreversibility of the process, and the anonymity of its authors -- is almost as old as recorded history. It has always been a great temptation, for men of action no less than for men of thought, to find a substitute for action in the hope that the realm of human affairs may escape the haphazardness and moral irresponsibility inherent in a plurality of agents.