A Quote by Gonzalo Rodriguez-Pereyra
The difference between resemblance nominalism and class nominalism is that the former, but not the latter, brings in resemblance to account for the truthmakers of the propositions in question.
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I know men; and I tell you that Jesus Christ is not a man. Superficial minds see a resemblance between Christ and the founders of empires, and the gods of other religions. That resemblance does not exist. There is between Christianity and whatever other religions the distance of infinity.
The difference between a man who is led by opinion or emotion and one who is led by reason. The former, whether he will or not, performs things of which he is entirely ignorant; the latter is subordinate to no one, and only does those things which he knows to be of primary importance in his life, and which on that account he desires the most; and therefore I call the former a slave, but the latter free.
If you look at me close enough, there's a small resemblance to a chicken nugget. I don't know if it's my skin texture or my hair, but the resemblance is definitely there.
The difference between talent and genius is this: while the former usually develops some special branch of our faculties, the latter commands them all. When the former is combined with tact, it is often more than a match for the latter.
It is from the progeny of this parent cell that we all take our looks; we still share genes around, and the resemblance of the enzymes of grasses to those of whales is in fact a family resemblance.
There are different interpretations of the problem of universals. I understand it as the problem of giving the truthmakers of propositions to the effect that a certain particular is such and such, e.g. propositions like 'this rose is red'. Others have interpreted it as a problem about the ontological commitments of such propositions or a problem about what those propositions mean.
Doubt is a difficult animal to master because it requires that we learn the difference between doubting God and doubting what we believe about God. The former has the potential to destroy faith; that latter has the power to enrich and refine it. The former is a vice; the latter a virtue.
If mythic violence is lawmaking, divine violence is law-?destroying; if the former sets boundaries, the latter boundlessly destroys them; if mythic violence brings at once guilt and retribution, divine power only expiates; if the former threatens, the latter strikes; if the former is bloody, the latter is lethal without spilling blood
The church of St. Peter at Berlin, notwithstanding the total difference between them in the style of building, appears in some respects to have a great resemblance to St. Paul's in London.
The difference between a man who faces death for the sake of an idea and an imitator who goes in search of martyrdom is that whilst the former expresses his idea most fully in death it is the strange feeling of bitterness which comes from failure that the latter really enjoys; the former rejoices in his victory, the latter in his suffering.
Wit lies in recognizing the resemblance among things which differ and the difference between things which are alike.
I don't see much difference between prose poems and flash fiction (I've often taught the latter as the former), but then I also don't see that much difference between art and poetry.
All that seems indispensible in stating the account between the dead and the living, is to see that the debts against the latter do not exceed the advances made by the former.
We do not change as we grow up. The difference between the child and the adult is that the former doesn't know who he is and the latter does.
There is a striking resemblance between the act of love and the ministrations of a torturer.
Voluptuousness, like justice, is blind, but that is the only resemblance between them.
