Chinese citizens have never had the right to really express their opinions; in the constitution it says you can, but in the real world it is more dangerous. In the west people think it's a right they're born with. Here it's a right given by the government, and one that's not really practised.
The distinction between right and wrong ("la distinction du bien et du mal", Fr.), is nothing else than their unyielding (or implacable) opposition; thus the moral consciousness is an innate and intimate revelation of the absolute, which goes beyond (or goes pass, or exceed) every empirical data (or given information). It is only on these principles that we will be able to establish ("pourront être édifiées", Fr.) the real basis of morality.
The Muslim world, with its history and cultures, and indeed its different interpretations of Islam, is still little known in the West. The two worlds, Muslim and non-Muslim, Eastern and Western, must, as a matter of urgency, make a real effort to get to know one another, for I fear that what we have is not a clash of civilisations, but a clash of ignorance on both sides.
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.
Nobody of any real culture, for instance, ever talks nowadays about the beauty of sunset. Sunsets are quite old fashioned. To admire them is a distinct sign of provincialism of temperament. Upon the other hand they go on.
Perhaps the greatest lesson [Huxley] learned from reading Carlyle was that real religion, that emotive feeling for Truth and Beauty, could flourish in the absence of an idolatrous theology.
The words themselves are clean, so are the things to which they apply. But the mind drags in a filthy association, calls up some repulsive emotion. Well, then, cleanse the mind, that is the real job. It is the mind which is the Augean stables, not language.
What we call education and culture is for the most part nothing but the substitution of reading for experience, of literature for life, of the obsolete fictitious for the contemporary real.
I want something from Daddy that he is not able to give me. ... It is only that I long for Daddy's real love: not only as his child, but for me - Anne, myself.
In this state, dig it, you get twenty years for sale of dope to a minor. You only get five to ten for manslaughter. So like, the thing is, if you're selling to a kid and cops come, shoot the kid real quick!
Real solemn history, I cannot be interested in.... The quarrels of popes and kings, with wars and pestilences in every page; the men all so good for nothing, and hardly any women at all.
When I come to be united to thee with all my being, then there will be no more pain and toil for me, and my life shall be a real life, being wholly filled by thee.
The thief steals from himself. The swindler swindles himself. For the real price is knowledge and virtue, whereof wealth and credit are signs. These signs, like paper money, may be counterfeited or stolen, but that which they represent, namely, knowledge and virtue, cannot be counterfeited or stolen.
The body is the external coating and the mind is the internal coating of the Atman who is the real perceiver, the real enjoyer, the being in the body who is working the body by means of the internal organ or the mind.