A Quote by Homaro Cantu
Sweet treats are as much a part of our culture as they are our taste palettes, and it can sometimes seem as though sugary snacks are everywhere.
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The things that inform student culture are created and controlled by the unseen culture, the sociological aspects of our climbing culture, our 'me' generation, our yuppie culture, our SUVs, or, you know, shopping culture, our war culture.
Even the song of birds, which we can bring under no musical rule, seems to have more freedom, and therefore more for taste, than a song of a human being which is produced in accordance with all the rules of music; for we very much sooner weary of the latter, if it is repeated often and at length. Here, however, we probably confuse our participation in the mirth of a little creature that we love, with the beauty of its song; for if this were exactly imitated by man (as sometimes the notes of the nightingale are) it would seem to our ear quite devoid of taste.
Life is waiting everywhere, the future is flowering everywhere, but we only see a small part of it and step on much of it with our feet
We have entered a period of intolerance which combines, as it sometimes does in America, with a sugary taste for euphemism.
The history of lead is a history of neglect. It's a history of decisions on our part not to address the broad implications of what we did to ourselves during the industrial revolution and in the first part of the century when our cities expanded broadly, when we built our housing and we began to depend upon lead as a mainstay of our new industrial culture. We put this stuff in even though we knew it was dangerous, we knew it was going to hurt kids.
We, as a culture, use television as at least one of the great arbiters of truth. Even though we know it's fiction, when we see it portrayed, we believe it. We recognize it as part of our culture.
There's part of our culture where uniqueness is celebrated and appreciated and another part of our culture where this one way to be - one color hair, one sized breasts, one kind of nose - that's also front and center.
In a culture fueled by burnout, a culture that has run itself down, our national resilience becomes compromised. And when our collective immune system is weakened, we become more susceptible to viruses that are part of every culture because they're part of human nature - fear-mongering, scapegoating, conspiracy theories, and demagoguery.
I draw cinematic and photography and art references from everywhere. That's part of my job. So yes, you watch films, you see artists for palettes, photographers for mood.
Part of the shabbiness of our culture, if indeed it is shabby, is that it doesn't seem to prepare people. With all the songs about love and all the movies and all the books, there doesn't seem to be any way that we can prepare the human heart for this experience.
People can relate to horses. Horses, I think, are basically in our genetic history. Horses were part of our culture, part of our collective society, for hundreds of years, and so, the horse is one of the most familiar animals to people of any race or culture or country.
It is due to justice; due to humanity; due to truth; due to the sympathies of our nature; in fine, to our character as a people, both abroad and at home, that they should be considered, as much as possible, in the light of human beings, and not as mere property. As such, they are acted on by our laws, and have an interest in our laws. They may be considered as making a part, though a degraded part, of the families to which they belong.
We live not in our moments or our years:
The present we fling from us like the rind
Of some sweet future, which we after find
Bitter to taste.
Nothing is more abhorrent to me than sugary-sweet photography full of pretense, poses, and gimmickry. For this reason, I have allowed myself to tell the truth about our times and people in a sincere manner.
We have developed a culture in which we eat with our taste buds, not our brains.
In our sensible zeal to keep religion from dominating our politics, we have created a political and legal culture that presses the religiously faithful to be other than themselves, to act publicly, and sometimes privately as well, as though their faith does not matter to them.
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