A Quote by Noam Chomsky

There are many concepts of spirituality, among them, various notions of divinity developed in the Judaeo-Christian-Islamic religions. Within these the concepts vary greatly.
I view all art as an effort to translate brain concepts into a work. These brain concepts are synthetic ones - the result of many experiences. But a single work of art, or even a series of works, more often than not cannot translate these synthetic concepts adequately. Yves Saint Laurent once said that he suffered greatly when creating. He is not alone in that. Most artists do the same and say as much.
Every morning I'd have coffee with my wife and we would discuss ideas. Sixty percent of what I did for the stores was concepts. The other forty percent was correcting and cleaning up other concepts in house, or doing final art on my concepts. Most of my concepts were so finished they could turn them over to somebody else.
In the West nowadays, it's very common to talk about the Judeo- Christian tradition. It's a common term. The term is relatively modern but the reality is an old one. One could with equal justification talk about a Judeo-Islamic tradition or a Christian-Islamic tradition. These three religions are interlinked in many signification ways, which marks them off from the rest of the world. And I think there is a growing awareness of this among Christians and among Jews, and even to some extent to some Muslims. That's happening for obvious reasons.
Definitions are temporary verbalizations of concepts, and concepts- particularly difficult concepts- are usually revised repeatedly as our knowledge and understanding grows.
Songwriters, we're always looking for new concepts, fresh concepts, and there are only so many ways you can talk about partying, really.
Intuition and concepts constitute... the elements of all our knowledge, so that neither concepts without an intuition in some way corresponding to them, nor intuition without concepts, can yield knowledge.
I was born into a Christian household, in a parsonage in fact, so I grew up in sort of a missionary atmosphere but it was an environment which involved both the traditional religions as well as the Muslim religion, so we were exposed to all the various facets of faith, micro cultures which existed within those beliefs, and even though I've lost whatever Christian faith was drummed into me as a child, I still maintain very good relationship with all the various religions.
We coin concepts and we use them to analyse and explain nature and society. But we seem to forget, midway, that these concepts are our own constructs and start equating them with reality.
The progress of science has always been the result of a close interplay between our concepts of the universe and our observations on nature. The former can only evolve out of the latter and yet the latter is also conditioned greatly by the former. Thus in our exploration of nature, the interplay between our concepts and our observations may sometimes lead to totally unexpected aspects among already familiar phenomena.
Epistemologists should be concerned with knowledge and justification and so on, not our concepts of them; philosophers of mind should be concerned with various features of our mental life and the large-scale structure of the mind, not our concepts of mind, or consciousness, or anything else
You are so used to the support of concepts that when your concepts leave you, although it is your true state, you get frightened and try to cling to them again.
If succeeding generations of Americans don't understand the concepts of justice, individual rights, free enterprise, capitalism, sovereignty or national security, there can be no guarantee that those concepts - or others like them - will continue.
All religions are a part of Divinity. And if we didn't have one of those religions, then Divinity would not be what it is. It would be something else. We create our concept of Divinity through our religions.
All our thoughts and concepts are called up by sense-experiences and have a meaning only in reference to these sense-experiences. On the other hand, however, they are products of the spontaneous activity of our minds; they are thus in no wise logical consequences of the contents of these sense-experiences. If, therefore, we wish to grasp the essence of a complex of abstract notions we must for the one part investigate the mutual relationships between the concepts and the assertions made about them; for the other, we must investigate how they are related to the experiences.
To expound and propogate concepts is simple, to drop all concepts is difficult and rare
All significant concepts of the modern theory of the state are secularized theological concepts.
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