A Quote by Felix Frankfurter
A court which yields to the popular will thereby licenses itself to practice despotism, for there can be no assurance that it will not, on another occasion, indulge its own will.
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If we practice the science of yoga, which is useful to the entire human community and which yields happiness both here and hereafter - if we practice it without fail, we will then attain physical, mental, and spiritual happiness, and our minds will flood towards the Self.
Be careful how you do one man a pleasure which must needs occasion equal displeasure in another. For he who is thus slighted will not forget, but will think the offence to himself the greater in that another profits by it; while he who receives the pleasure will either not remember it, or will consider the favour done him less than it really was.
A sadhak (one who does spiritual practice) will not have time to indulge in gossip. They will not feel like talking to anyone in a harsh manner. Those who always indulge in faultfinding will never achieve spiritual progress. Do not harm anyone by thoughts, words or deeds. Be compassionate towards all beings. Ahimsa (nonviolence) is the highest dharma (duty).
Never may a man prone to believe scandal be a despot or a popular leader! Under his guidance, democracy itself will be despotism.
Though this motion for a new trial is an application to the discretion of the Court, it must be remembered that the discretion to be exercised on such an occasion is not a wild but a sound discretion, and to be confined within those limits within which an honest man, competent to discharge the duties of his office, ought to confine himself. And that discretion will be best exercised by not deviating from the rules laid down by our predecessors; for the practice of the Court forms the law of the Court.
We are all so afraid, we are all so alone, we all so need from the outside the assurance of our own worthiness to exist. So, for a time, if such a passion come to fruition, the man will get what he wants. He will get the moral support, the encouragement, the relief from the sense of loneliness, the assurance of his own worth. But these things pass away; inevitably they pass away as the shadows pass across sundials. It is sad, but it is so. The pages of the book will become familiar; the beautiful corner of the road will have been turned too many times. Well, this is the saddest story.
It is the struggle itself that is most important. We must strive to be more than we are. It does not matter that we will not reach our ultimate goal. The effort itself yields its own reward.
Irony limits, finitizes, and circumscribes and thereby yields truth, actuality, content; it disciplines and punishes and thereby yields balance and consistency.
He who wills believes with a fair amount of certainty that will and action are somehow one; he ascribes the success, the carrying out of the willing, to the will itself, and thereby enjoys an increase of the sensation of power which accompanies all success.
Our Last Will and Testament, providing for the only future of which we can be reasonably certain, namely our own death, shows thatthe Will's need to will is no less strong than Reason's need to think; in both instances the mind transcends its own natural limitations, either by asking unanswerable questions or by projecting itself into a future which, for the willing subject, will never be.
If the E.U. allows itself to be priced out of the world economy, the next generation will not get jobs, living standards will decline, and the Union will lose the popular consent of the people of Europe.
The popular dystopian vision of AI is wrong for one simple reason: it equates intelligence with autonomy. That is, it assumes a smart computer will create its own goals and have its own will and will use its faster processing abilities and deep databases to beat humans at their own game.
Since time itself is not movement, it must somehow have to do with movement.Time is initially encountered in those entities which are changeable, change is in time. How is time exhibited in this way of encountering it, namely, as that within which things change? Does it here give itself as itself in what it is? Can an axplacation of time starts here guarantee that time will thereby provide as it were the fundamental phenomena that determine it in its own being?
It is not the practice, now will I allow subversives to get away by insisting that I’ve got to prove everything against them in a court of law or [produce] evidence that will stand up to the strict rules of evidence of a court of law.
That which you give to another will become your own sustenance; if you light a lamp for another, your own way will be lit.
I will talk about it on Monday. I will answer every one of their questions. I always feel nervous when I have to go to court. This is like going to court. But I will be prepared.
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