A Quote by Cedric Price
Likewise 'radical'. I'm only radical because the architectural profession has got lost. Architects are such a dull lot - and they're so convinced that they matter.
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If being an advocate of peace, justice, and humanity toward all human beings is radical, then I'm glad to be called radical. And if it is radical to oppose the use of 70 percent of federal monies for destruction and war, then I am a radical.
When we got organized as a country and we wrote a fairly radical Constitution with a radical Bill of Rights, giving a radical amount of individual freedom to Americans, it was assumed that the Americans who had that freedom would use it responsibly.
Radical Muslims fly planes into buildings. Radical Christians kill abortion doctors. Radical Atheists write books.
When we got organized as a country, [and] wrote a fairly radical Constitution, with a radical Bill of Rights, giving radical amounts of freedom to Americans, it was assumed that Americans who had that freedom would use it responsibly...When personal freedom is being abused, you have to move to limit it.
Einstein's E=mc2 is an extraordinary concept. So radical: matter and energy are two phases of the same sort of general stuff. There's only one other idea that radical: Forgive us our trespasses as we forgive those who trespass against us.
I say to Americans who love our country - young and old - be a radical for freedom. Be a radical for liberty. Be a radical for our republic. For which I stand.
Radical Chic, after all, is only radical in Style; in its heart it is part of Society and its traditions.
I think it's radical to censor information because the government asks you to. That's radical.
You think OWS is radical? You think 350.org was radical for helping organize mass civil disobedience in D.C. in August against the Keystone Pipeline? We're not radical. Radicals work for oil companies. The CEO of Exxon gets up every morning and goes to work changing the chemical composition of the atmosphere. No one has ever done anything as radical as that, not in all of human history.
The reason I am so passionately committed to the psychedelic thing is because I see it as radical, and if this is not the moment for radical solutions, what is?
Two radical ideas have been introduced into human thought. One of them is that energy and matter are pretty much the same sort of stuff. That's Einstein. The other is that revenge is a bad idea. Revenge is an enormously popular idea but, of course, Jesus came along with the radical idea of forgiveness. If you're insulted, you have to square accounts. So this invention by Jesus is as radical as Einstein's.
Even in an intensely mediated world, in a world that offers at least the illusion of radical self-invention and radical freedom of choice, I as a novelist am drawn to the things you can't get away from. Because much of the promise of radical self-invention, of defining yourself through this marvelous freedom of choice, it's just a lie. It's a lie that we all buy into, because it helps the economy run.
It is indeed my opinion now that evil is never “radical,” that it is only extreme, and that it possess neither depth nor any demonic dimension. It can overgrow and lay waste the whole world precisely because it spreads like fungus on the surface. It is “thought-defying,” as I said, because thought tries to reach some depth, to go to the roots, and the moment it concerns itself with evil, it is frustrated because there is nothing. That is its “banality.” Only the good has depth and can be radical.
Humans struggle to remain attuned to one another - they want to turn away because of fear, or ambition, or boredom, or some lure of the ego. It's difficult. It requires radical vulnerability, radical risk.
As a matter of fact the majority of the Muslims living in our society are moderate people. But don't make the mistake that even though there are moderate and radical Muslims that there is a moderate or a radical Islam.
Radical constructivism, thus, is radical because it breaks with convention and develops a theory of knowledge in which knowledge does not reflect an 'objective' ontological reality.
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