A Quote by Michael Crichton
It is especially difficult for modern people to conceive that our modern, scientific age might not be an improvement over the prescientific period.
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It's modern day. It is modern day. Some of the cars are older but it is absolutely modern day. There are modern cars in it, modern people, modern clothes, modern talk. We wrote 'Valentine' to sort of pay tribute to all the old slasher movies that we grew up with and I think that we did that.
What is the relation between Christianity and modern culture; may Christianity be maintained in a scientific age? It is this problem which modern liberalism attempts to solve.
A lot of times, people think of Asian culture as some mythical world instead of modern people with modern occupations with modern problems, modern tools. Like, we're not all just talking Taoism and kung fu - some people are just trying to get over their breakup with their boyfriend, and they're Facebook-stalking.
Popular revolt against a ruthless, experienced modern dictatorship, which enjoys a monopoly over weapons and communications, ... is simply not a possibility in the modern age.
Adulthood is the ever-shrinking period between childhood and old age. It is the apparent aim of modern industrial societies to reduce this period to a minimum.
The idea of childhood as a social invention, in retrospect, is hardly credible. In the Bible, in writings of the Greeks and Romans, and in the works of the first great educator of the modern era, Comenius, children were recognized as being both different from adults and different from one another with respect to their stages of development. To be sure, the scientific study of children and the increased length of life in modern times have enhanced our understanding of age differences, but they have always been acknowledged.
Modern Hinduism, modern Jainism, and Buddhism branched off at the same time. For some period, each seemed to have wanted to outdo the others in grotesqueness and humbuggism.
At the peak of his scientific triumphs, Newton became a 'head,' a student of the inner spiritual world - or in modern terms, a neurologician. Modern physicists do not dwell on this dramatic life-change in their hero.
Paul Davies takes us on a logically and rhetorically compelling modern search for human agency. This outstanding analysis, well informed by naturalistic views of our evolved affective nature, is the kind of philosophical work that is essential for a field to move forward when ever-increasing findings from modern science are inconsistent with traditional philosophical arguments. This book is for all who wish to immerse themselves in the modern search for free will. It is steeped in the rich liqueur of current scientific and philosophical perspectives and delusions.
Our social tools are not an improvement to modern society, they are a challenge to it.
In a liquid modern life there are no permanent bonds, and any that we take up for a time must be tied loosely so that they can be untied again, as quickly and as effortlessly as possible, when circumstances change - as they surely will in our liquid modern society, over and over again.
I don't know how many modern families watch 'Modern Family,' but then one of the points of 'Modern Family' is that it's hard to tell what a modern family is anymore, let alone what it does.
When you objectively observe the most spiritual area to which modern people devote themselves, the religions, ask yourself if the basis of modern culture, particularly in religion, is not human self-interest. It is typical of modern sermons that the preacher criticizes people for their selfishness.
I love telling the experience of a black male in America, but modern, not always having to go back to a period piece to remind people where we come from. It's more a modern sense of where we are today and where we want to go in the future. So I try to choose projects somewhere around that space.
None of the modern machines, none of the modern paraphernalia. . . have any power except over the people who choose to use them.
It [the scientific revolution] outshines everything since the rise of Christianity and reduces the Renaissance and Reformation to the rank of mere episodes, mere internal displacements, within the system of medieval Christendom. . . . It looms so large as the real origin of the modern world and of the modern mentality that our customary periodization of European history has become an anachronism and an encumbrance.
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