Even when I was Miss World, I did all the dressing up I could, so the pretty face thing was done. But it was never about just looking pretty with the crown, I always wanted to make it more than that - I wanted to make it about beauty with a purpose. So I carried that into my films as well.
the most comfortable characteristic of the period [1775-1825], and the one which incites our deepest envy, is the universal willingness to accept a good purpose as a substitute for good work.
I do but quote from one of those speeches when I declare that "I have no purpose, directly or indirectly, to interfere with the institution of slavery in the States where it exists. I believe I have no lawful right to do so, and I have no inclination to do so."
Though the Life Force supplies us with its own purpose, it has no other brains to work with than those it has painfully and imperfectly evolved in our heads.
That very concentration of vision and intensity of purpose which is the characteristic of the artistic temperament is in itself a mode of limitation. To those who are preoccupied with the beauty of form nothing else seems of much importance.
The Savior taught His disciples, 'For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it' (Luke 9:24)."I believe the Savior is telling us that unless we lose ourselves in service to others, there is little purpose to our own lives. Those who live only for themselves eventually shrivel up and figuratively lose their lives, while those who lose themselves in service to others grow and flourish—and in effect save their lives.
I will never forget that the only reason I'm standing here today is because somebody, somewhere stood up for me when it was risky. Stood up when it was hard. Stood up when it wasn't popular. And because that somebody stood up, a few more stood up. And then a few thousand stood up. And then a few million stood up. And standing up, with courage and clear purpose, they somehow managed to change the world.
So we must lay it down that the association which is a state exists not for the purpose of living together but for the sake of noble actions. Those who contribute most to this kind of association are for that very reason entitled to a larger share in the state than those who, though they may be equal or even superior in free birth and in family, are inferior in the virtue that belongs to a citizen. Similarly they are entitled to a larger share than those who are superior in riches but inferior in virtue.
There is nothing wrong with violence in itself. In any particular case, whether violence is good or bad depends on how it is used and the purpose for which it is used.