A Quote by Ishmael Butler

Vanity is so superficial. It doesn't provide the grounds for progress. — © Ishmael Butler
Vanity is so superficial. It doesn't provide the grounds for progress.
Vanity Fair has but two major articles in its editorial creed: first, to believe in the progress and promise of American life, and, second, to chronicle that progress cheerfully, truthfully, and entertainingly.
It is not surprising that liberals believed in progress. The idea of progress justified the entire transition from feudalism to capitalism. It legitimated the breaking of the remaining opposition to the commodification of everything, and it tended to wipe away all the negatives of capitalism on the grounds that the benefits outweighed, by far, the harm.
If there is a single quality that is shared by all great men, it is vanity. But I mean by vanity only that they appreciate their own worth. Without this kind of vanity they would not be great. And with vanity alone, of course, a man is nothing.
Generally speaking, the term, 'vanity,' itself can be perceived as negative, superficial and egotistical, but I see it as being unapologetic for celebrating other sides of my artistry.
We have health insurance companies playing a major role in the provision of healthcare, both to the employed whose employers provide health insurance, and to those who are working but on their own are not able to afford it and their employers either don't provide it, or don't provide it at an affordable price. We are still struggling. We've made a lot of progress. Ten million Americans now have insurance who didn't have it before the Affordable Care Act, and that is a great step forward.
If our homes should provide anything, they should provide a sense of who we are and how we got here, a sense of connection balanced by a sense of direction and progress.
No matter the good news anywhere else, these nuke-hungry rogue states will provide grounds for bad-mouthing Bush foreign policy.
Adultery - which is the only grounds for divorce in New York - is not grounds for divorce in California. As a matter of fact, adultery in Southern California is grounds for marriage.
Why do you beat the air and run in vain? Every occupation has a purpose, obviously. Tell me then, what is the purpose of all the activity of the world? Answer, I challenge you! It is vanity of vanity: all is vanity.
Vanity, in a fairy tale, will make you evil. Vanity in the real world will drive you nuts. Vanity makes you say things like “I deserved a better life than this.
And could I look upon her without compassion, seeing her punishment in the ruin she was, in her profound unfitness for this earth on which she was placed, in the vanity of sorrow which had become a master mania, like the vanity of penitence, the vanity of remorse, the vanity of unworthiness, and other monstrous vanities that have been curses in this world?
Vanity is a relative of Pride; Vanity is talkative, pride is silent. When Vanity and Pride get together, they could make monstrosities.
Pascal makes no attempt in this most famous argument to show that his Roman Catholicism is true or probably true. The reasons which he suggests for making the recommended bet on his particular faith are reasons in the sense of motives rather than reasons in the sense of grounds. Conceding, if only for the sake of the present argument, that we can have no knowledge here, Pascal tries to justify as prudent a policy of systematic self-persuasion, rather than to provide grounds for thinking that the beliefs recommended are actually true.
As the opportunity grows for unlimited growth and progress, the chances of failure increase. There is no such thing as a program that will provide security and growth and progress with no risk . . . even within the church. As freedom for unrestricted development is enhanced, the possibilities for failure are also increased. The risk factor is great.
We cannot ultimately specify the grounds (either metaphysical or logical or empirical) upon which we hold that our knowledge is true. Being committed to such grounds, dwelling in them, we are projecting ourselves to what we believe to be true from or through these grounds. We cannot therefore see what they are. We cannot look at them because we are looking with them.
I don't have time for superficial friends. I suppose if you're really lonely you can call a superficial friend, but otherwise, what's the point?
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