And I will add this point of merely personal experience of humanity: when men have a real explanation they explain it, eagerly and copiously and in common speech, as Huxley freely gave it when he thought he had it. When they have no explanation to offer, they give short dignified replies, disdainful of the ignorance of the multitude.
I was really intrigued by the idea of using live streams of data that's relevant to real people, and that would allow us to reflect and learn about ourselves.
The wicked can have only accomplices, the voluptuous have companions in debauchery, self-seekers have associates, the politic assemble the factions, the typical idler has connections, princes have courtiers. Only the virtuous have friends.
I fear that, with our current veneration for the natural and the real, we have arrived at the opposite pole to all idealism, and have landed in the region of the waxworks.
I feel a little peculiar around the children. For one thing, they grown. And I see they think me and Nettie and Shug and Albert and Samuel and Harpo and Sofia and Jack and Odessa real old and don't know much what going on. But I don't think us feel old at all. And us so happy. Matter of fact, I think this the youngest us ever felt.
I do not at all believe in human freedom in the philosophical sense... Schopenhauer’s saying, ‘A man can do what he wants, but not will what he wants,’ has been a very real inspiration to me since my youth; it has been a continual consolation in the face of life’s hardships, my own and others’, and an unfailing wellspring of tolerance. This realization mercifully mitigates the easily paralyzing sense of responsibility and prevents us from taking ourselves and other people too seriously; it is conducive to a view of life which, in part, gives humour its due.
We live in an atmosphere of shame. We are ashamed of everything that is real about us; ashamed of ourselves, of our relatives, of our incomes, of our accents, of our opinions, of our experience, just as we are ashamed of our naked skins.
Together, these advocates create a pro-Israeli case so compelling that the idea and reality of Israel has worked itself deep into American culture, politics and foreign policy. Many American Jews refuse to accept it, but the real debate between Israel’s supporters and detractors in America is all but over.
Tis the old secret of the gods that they come in low disguises. 'Tis the vulgar great who come dizened with gold and jewels. Real kings hide away their crowns in their wardrobes, and affect a plain and poor exterior.
All the controversialists who have become conscious of the real issue are already saying of our ideal exactly what used to be said of the Socialists' ideal. They are saying that private property is too ideal not to be impossible. They are saying that private enterprise is too good to be true. They are saying that the idea of ordinary men owning ordinary possessions is against the laws of political economy and requires an alteration in human nature.
Real travel requires a maximum of unscheduled wandering, for there is no other way of discovering surprises and marvels, which, as I see it, is the only good reason for not staying at home.
If we all hold on to the mistake, we can't see our own glory in the mirror because we have the mistake between our faces and the mirror; we can't see what we're capable of being. You can ask forgiveness of others, but in the end the real forgiveness is in one's own self.
The source of peace is within us; so also the source of war. And the real enemy is within us, and not outside. The source of war is not the existence of nuclear weapons or other arms. It is the minds of human beings who decide to push the button and to use those arms out of hatred, anger or greed.
It often happens that the real tragedies of life occur in such an inartistic manner that they hurt us by their crude violence, their absolute incoherence, their absurd want of meaning, their entire lack of style.
There is this trouble about special providences namely, there is so often a doubt as to which party was intended to be the beneficiary. In the case of the children, the bears, and the prophet, the bears got more real satisfaction out of the episode than the prophet did, because they got the children.