A Quote by Charles Darwin
May we not suspect that the vague but very real fears of children, which are quite independent of experience, are the inherited effects of real dangers and abject superstitions during ancient savage times?
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The process of philosophizing, to my mind, consists mainly in passing from those obvious, vague, ambiguous things, that we feel quite sure of, to something precise, clear, definite, which by reflection and analysis we find is involved in the vague thing that we start from, and is, so to speak, the real truth of which that vague thing is a sort of shadow.
In better times the religion of the tribe or state has nothing in common with the private and foreign superstitions or magical rites that savage terror may dictate to the individual.
Hitherto the plans of the educationalists have achieved very little of what they attempted, and indeed we may well thank the beneficent obstinacy of real mothers, real nurses, and (above all) real children for preserving the human race in such sanity as it still possesses.
It is only in times of social dissolution, as in the last age of the small Semitic states, when men and their gods were alike powerless before the advance of the Assyrians, that magical superstitions based on mere terror, or rites designed to conciliate alien gods, invade the sphere of tribal or national religion. In better times the religion of the tribe or state has nothing in common with the private and foreign superstitions or magical rites that savage terror may dictate to the individual.
Outpouring of affection for God, of resting in his presence, of good feelings towards everyone and sentiments and prayers like theseare suspect if they do not express themselves in practical love which has real effects.
As with real reading, the ability to comprehend subtlety and complexity comes only with time and a lot of experience. If you don't adequately acquire those skills, moving out into the real world of real people can actually become quite scary.
You know how it always is, every new idea, it takes a generation or two until it becomes obvious that there's no real problem. It has not yet become obvious to me that there's no real problem. I cannot define the real problem, therefore I suspect there's no real problem, but I'm not sure there's no real problem.
Play is always a fantasy, but once you get into the frame, it is quite real, and everything you do is real. You put acres and acres of real movement and real action and real belief in it.
With some CGI, I think the brain slightly perceives that things aren't real. There's no gravity, the light's not quite real, the shadows aren't quite real.
You will perceive that economy, scientifically speaking, is a very contracted science; it is in fact a sort of vague mathematics which calculates the causes and effects of man's industry, and shows how it may be best applied.
The vested interests-if we explain the situation by their influence-can only get the public to act as they wish by manipulating public opinion, by playing either upon the public's indifference, confusions, prejudices, pugnacities or fears. And the only way in which the power of the interests can be undermined and their maneuvers defeated is by bringing home to the public the danger of its indifference, the absurdity of its prejudices, or the hollowness of its fears; by showing that it is indifferent to danger where real danger exists; frightened by dangers which are nonexistent.
I detest tradition for tradition's sake; the half-alive; that which is not real. I feel no hatred of individuals, but of customs, traditions; superstitions that go against life, against truth, against the reality of experience, against the spontaneous living out of the sense of wonder-of fresh experience, freshly seen and communicated.
At the core, I try to write characters who are real people with real insecurities, fears, hopes, and dreams, which is why hopefully readers can identify with them.
It has not yet become obvious to me that there's no real problem. I cannot define the real problem; therefore, I suspect there's no real problem, but I'm not sure there's no real problem.
One might think this means that imaginary numbers are just a mathematical game having nothing to do with the real world. From the viewpoint of positivist philosophy, however, one cannot determine what is real. All one can do is find which mathematical models describe the universe we live in. It turns out that a mathematical model involving imaginary time predicts not only effects we have already observed but also effects we have not been able to measure yet nevertheless believe in for other reasons. So what is real and what is imaginary? Is the distinction just in our minds?
Have no fear of robbers or murderers. They are external dangers, petty dangers. We should fear ourselves. Prejudices are the real robbers; vices the real murderers. The great dangers are within us. Why worry about what threatens our heads or our purses? Let us think instead of what threatens our souls.
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