A Quote by David Whyte
The marvelous thing about a good question is that it shapes our identity as much by the asking as it does by the answering.
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In short, we needed to shift our thinking and teaching about values-driven leadership from asking the question "What is the right thing to do?" to asking and answering the question "Once I know what I believe is right, how do I get it done?"
Myths give us our sense of personal identity, answering the question, 'Who am I?'
What does it mean to be an American today? The question of that is always pointing at now. It allows someone to say what lens that will be through. A lot of my work has been about identity in different ways. Part of that for me falls into the question of gender identity certainly but also about what it means to be an American theater artist.
Results "are no good unless they answer (or can be made to seem to answer, or can be twisted and wrenched and piled into odd shapes until they hint at being somehow perhaps on the verge or answering) a question that someone might conceivably want asked."
We have really, really good-looking men who work for our network, and that's never brought into question. Our men dress very well, and look fantastic in a suit, and not once is that ever talked about. I can be called out on the Internet or in newspapers for asking a question, but if a male asked the same question, it would never be a topic.
The question "From where does the poet get it?" addresses only the what, nobody learns anything about the how when asking that question.
The identity of just one thing, the "clash of civilization" view that you're a Muslim or a Hindu or a Buddhist or a Christian, I think that's such a limited way of seeing humanity, and schools have the opportunity to bring out the fact that we have hundreds of identities. We have our national identity. We have our cultural identity, linguistic identity, religious identity. Yes, cultural identity, professional identity, all kinds of ways.
It's the most annoying question and they just can't help asking you. You'll be asked it at family gatherings, weddings, and on first dates. And you'll ask yourself far too often. It's the question that has no good answer. It's the question that when people stop asking it, you'll feel even worse. - WHY ARE YOU SINGLE?
Instead of asking 'How much damage will the work in question bring about?' why not ask 'How much good? How much joy?'
I'm really much better at asking questions than answering them, since asking questions is like a constant deflection of oneself.
If you don't put the spiritual and religious dimension into our political conversation, you won't be asking the really big and important question. If you don't bring in values and religion, you'll be asking superficial questions. What is life all about? What is our relationship to God? These are the important questions. What is our obligation to one another and community? If we don't ask those questions, the residual questions that we're asking aren't as interesting.
The question becomes, because we're remotely far away from the territory we're about to bomb, does it make it easier to do it? That it is an important question, and the military is asking those questions.
Crime shapes how we think about the world; it shapes social decisions that we make; it shapes our base of knowledge. But we don't talk about it intelligently.
It seems to me that Canadian sensibility has been profoundly disturbed, not so much by our famous problem of identity, important as that is, as by a series of paradoxes in what confronts that identity. It is less perplexed by the question "Who am I?" than by some such riddle as "Where is here?
It's the same questions we ask of our existence, and the answer is always the same. The mystery lies not in the question nor the answer, but in the asking and answering themselves, over and over again, and the end is engendered in the beginning.
The question is absurd: when you ask, 'If God is both all good and all powerful, why then does He allow suffering?', what you are really asking is, 'If God is both all good and all powerful, why then can He not make me (the questioner) - who is just as much a part of a universe in which there is suffering as is any other part - be at the same time the exact same questioner, but one who is now part and parcel of a universe in which there is no suffering?' Which, reduced down, is the same thing as asking, 'Why can there not be, at the same time, X and the preclusion of X?'
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