Discover quotes you'll love!

Even if the open windows of science at first make us shiver after the cozy indoor warmth of traditional humanizing myths, in the end the fresh air brings vigor, and the great spaces have a splendor of their own.

Inspiration opens windows to new possibilities, giving us vision with what we can do with our lives.

Es kommt nicht darauf an, wie eine Geschichte anfängt. Auch nicht darauf, wie sie aufhört. Sondern auf das, was dazwischen passiert.

For more than a quarter of a century on active duty, my house has been my tent, and my home the battlefield.

That is, an artist who creates lots of work probably experiences prolific days and slower days.

I would say it simply: No one can give that which he doesn't personally possess, which means we cannot transmit the Holy Spirit in an effective way, render the Spirit perceptible, if we ourselves aren't close to the Spirit.

My company, Cinema Gypsy, produced a podcast, 'Bronzeville,' in conjunction with Larenz Tate and his brothers that we're developing into a television show. It deals with a very tight-knit African-American community in Chicago in 1947 and people who run a numbers wheel.

My fellow Americans, our long national nightmare is over.

Leave your excuses and live your dreams!

You're not supposed to be so blind with patriotism that you can't face reality. Wrong is wrong, no matter who says it.

He studied my appearance carefully. “You cut your hair.” “Yes. Do you like it?” “That depends. How long is it?” I pulled a curl down and showed him it ended just past my shoulder. He grunted, “That’s still long enough, so I like it.” “Long enough for what?” “Long enough for a man to run his hands through.

My colleagues and I were engineers who worked for DCM's calculator division. These electronic calculators used digital integrated circuits, and then they started using chips. The advanced versions of those chips were used for programmable calculators, which were the forerunners of PCs.

In the final analysis, the relation of the individual to society must not be conceived after the atomistic and mechanistic pattern of bourgeois individualism which destroys the organic social totality, or after the biological and animal pattern of the statist or racist totalitarian conception which swallows up the person, here reduced to a mere histological element of Behemoth or Leviathan, in the body of the state, or after the biological and industrial pattern of the Communistic conception which ordains the entire person, like a worker in the great human hive, to the proper work of the social whole. The relation of the individual to society must be conceived after an irreducibly human and specifically ethicosocial pattern, that is, personalist and communalist at the same time; the organization to be accomplished is one of liberties. But an organization of liberty is is unthinkable apart from the amoral realities of justice and civil amity, which, on the natural and temporal plane, correspond to what the Gospel calls brotherly love on the spiritual and supernatural plane. This brings us back to our considerations of the manner in which the paradox of social life is resolved in a progressive movement that will never be terminated here-below. There is a common work to be accomplished by the social whole as such. This whole, of which human person are the parts, is not ‘neutral’ but is itself committed and bound by a temporal vocation. Thus the persons are subordinated to this common work. Nevertheless, not only in the political order, is it essential to the common good to flow back upon the persons, but also in another order where that which is most profound in the person, its supra-temporal vocation and the goods connected with it, is a transcendent end, it is essential that society itself and its common work are indirectly subordinated. This follows from the fact that the principal value of the common work of society is the freedom of expansion of the person together with all the guarantees which this freedom implies and the diffusion of good that flows from it. In short, the political common good is a common good of human persons. And thus it turns out that, in subordinating oneself to this common work, by the grace of justice and amity, each one of us is trill subordinated to the good of persons, to the accomplishment of the personal life of others an, at the same time, to the interior dignity of ones own person. But for this solution to be practical, there must be full recognition in the city of the true nature of the common work and, at the same time, recognition also of the importance and political worth--so nicely perceived by Aristotle--of the virtue of amity.

I think there's a lot of mythos about what's required in acting. The way that actors talk about acting is generally quite punishing, and I think actors want to put forward the idea that they do all of this work because, you know, it's a post-De Niro world, when, largely, in fact, it's almost never true.

That man is happiest who lives from day to day and asks no more, garnering the simple goodness of a life.

I write 100% of my material by myself. That’s really important to me because I don’t want what I’m trying to say to be diluted by anyone that might not know my circumstance or who I am as a person.

I've tried to approach environmentalism the same way I do my climbing: by setting small, concrete goals that build on each other.

In all love stories the theme is love and tragedy, so by writing these types of stories, I have to include tragedy.

If your political views define who you are as a human, and you can't stand to have friends that have different views than you, than you need to reevaluate, my friend.

Weeping bride, laughing wife; laughing bride, weeping wife.