A Quote by Richard Russo
What does it feel like to be a parent? What does it feel like to be a child? And that's what stories do. They bring you there. They offer a dramatic explanation, which is always different from an expository explanation.
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Nobody knows, understands or can possibly explain why that preposterous creature does what he does. In fact there is no explanation - or better there is only one explanation: the person in question is stupid.
God does not owe me an explanation for what He does in my life. And if I am looking for that to feel better about my suffering, then I'm not going to get it.
How you feel like a unit, you feel like a team together. There's something about being married that just unites that and just bonds you. I think it does mean something, and it does feel different. Kanye has always treated me like we were that team from day one, but I've seen a change in him as a dad. He's really softened up since he's become a dad.
Since we think we understand when we know the explanation, and there are four types of explanation (one, what it is to be a thing; one, that if certain things hold it is necessary that this does; another, what initiated the change; and fourth, the aim), all these are proved through the middle term.
Our daily life is mostly, made of cases in which we lose money and/or time and/or energy and/or appetite, cheerfulness and good health because of the improbable action of some preposterous creature who has nothing to gain and indeed gains nothing from causing us embarrassment, difficulties or harm. Nobody knows, understands or can possibly explain why that preposterous creature does what he does. In fact there is no explanation - or better there is only one explanation: the person in question is stupid.
It's good to bring a different feel to tennis, and that's what I feel like I bring. I bring a different feel, a different swagger to tennis. I'm very easygoing, and very nonchalant, it looks like, when I'm out there - I've got a little strut, and I like that.
If complex organisms demand an explanation, so does a complex designer. And it's no solution to raise the theologian's plea that God (or the Intelligent Designer) is simply immune to the normal demands of scientific explanation. To do so would be to shoot yourself in the foot. You cannot have it both ways. Either ID belongs in the science classroom, in which case it must submit to the discipline required of a scientific hypothesis. Or it does not, in which case, get it out of the science classroom and send it back to church, where it belongs.
And never - not in a single case - was the explanation, 'I was pressured to do this.' The explanation was very often, 'The limited data we had led one to reasonably conclude this. I now see that there's another explanation for it.'
If something comes up that is completely freaky, it's spiritual-looking to the scientist, the first explanation is not going to be that it's God, because the history of that has failed. It would have to be, like, the hundredth explanation.
What can be more clear and sound in explanation, than the love of a parent to his child?
Just as I know the usual rules of law enforcement, I also know the exceptions and invoke those frequently. I don't feel a need to bog the reader down with an explanation of why the procedures are realistic, as long as I know that there is, in fact, an explanation.
I declare and I challenge all mankind to contradict my declaration, that no man can give any account of the order of Freemasonry, of its origin, of its history, of its object, nor any explanation of its mysteries and symbols, which does not leave the mind in total uncertainty on all these points. Every man is entitled therefore, to give any explanation of the symbols and a system of the doctrine that he can render palatable.
To give a causal explanation of an event means to deduce a statement which describes it, using as premises of the deduction one or more universal laws, together with certain singular statements, the initial conditions ... We have thus two different kinds of statement, both of which are necessary ingredients of a complete causal explanation.
I don't feel bound by my face or my body. I don't feel like that's the biggest gift I have to offer the world. I feel like there are more parts of me to offer than that.
And I will add this point of merely personal experience of humanity: when men have a real explanation they explain it, eagerly and copiously and in common speech, as Huxley freely gave it when he thought he had it. When they have no explanation to offer, they give short dignified replies, disdainful of the ignorance of the multitude.
Someone once said that if you sat a million monkeys at a million typewriters for a million years, one of them would eventually type out all of Hamlet by chance. But when we find the text of Hamlet, we don't wonder whether it came from chance and monkeys. Why then does the atheist use that incredibly improbable explanation for the universe? Clearly, because it is his only chance of remaining an atheist. At this point we need a psychological explanation of the atheist rather than a logical explanation of the universe.
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