There is a fundamental difference between the Jewish idea of creation and that of Islam. The creation according to Islam is not a unique act in a given time but a perpetual and constant event; and God supports and sustains all existence at every moment by His will and His thought. Outside His will, outside His thought, all is nothing, even the things which seem to us absolutely self-evident such as space and time. Allah alone wishes: the Universe exists; and all manifestations are as a witness of the Divine will.
For every individual is a unique manifestation of the Whole, as every branch is a particular outreaching of the tree. To manifest individuality, every branch must have a sensitive connection with the tree, just as our independently moving and differentiated fingers must have a sensitive connection with the whole body. The point, which can hardly be repeated too often, is that differentiation is not separation.
As free human beings we can use our unique intelligence to try to understand ourselves and our world. But if we are prevented from using our creative potential, we are deprived of one of the basic characteristics of a human being.
A work of art is the unique result of a unique temperament. Its beauty comes from the fact that the author is what he is. It has nothing to do with the fact that other people want what they want.
Man is unique in that he has plans, purpose and goals which require the need for criteria of choice. The need for ethical value is within man whose future may largely be determined by the choice he make
Love is created and preserved by intellectual analysis, for we love only that which is unique, and it belongs to contemplation, not to action, for we would not change that which we love.
When a man no longer confuses himself with the definition of himself that others have given him, he is at once universal and unique. He is universal by virtue of the inseparability of his organism from the cosmos. He is unique in that he is just this organism and not any stereotype of role, class, or identity assumed for the convenience of social communication.
The good poet welds his theft into a whole of feeling which is unique, utterly different from that from which it was torn; the bad poet throws it into something which has no cohesion.
As I've said many times, the nuclear deal was never intended to resolve all of our differences with Iran. But still, engaging directly with the Iranian government on a sustained basis for the first time in decades has created a unique opportunity, a window, to try to resolve important issues.
One of the surest tests of the superiority or inferiority of a poet is the way in which a poet borrows. Immature poets imitate mature poets steal bad poets deface what they take and good poets make it into something better or at least something different. The good poet welds his theft into a whole of feeling which is unique utterly different than that from which it is torn the bad poet throws it into something which has no cohesion. A good poet will usually borrow from authors remote in time or alien in language or diverse in interest.
We have two kinds of oppression. Oppression that is universal - everyone in Iran is subject to it. But everyone has also their own, unique way of experiencing this oppression.
Nobody is superior, nobody is inferior, but nobody is equal either. People are simply unique, incomparable. You are you, I am I. I have to contribute my potential to life; you have to contribute your potential to life. I have to discover my own being; you have to discover your own being.
In one's youth every person and every event appear to be unique. With age one becomes much more aware that similar events recur. Later on, one is less often delighted or surprised, but also less disappointed than in earlier years.
You have too take from each artist what works for you, and then create your own sound. You put different combinations in the mix and it becomes something unique in the end.