A Quote by Richard Whately

An instinct is a blind tendency to some mode of action, independent of any consideration, on the part of the agent, of the end to which the action leads. — © Richard Whately
An instinct is a blind tendency to some mode of action, independent of any consideration, on the part of the agent, of the end to which the action leads.
Spiritual strongholds begin with a thought. One thought becomes a consideration. A consideration develops into an attitude, which leads then to action. Action repeated becomes a habit, and a habit establishes a "power base for the enemy," that is, a stronghold.
Reflection is not the evil; but a reflective condition and the deadlock which it involves, by transforming the capacity for action into a means of escape from action, is both corrupt and dangerous, and leads in the end to a retrograde movement.
All action is for the sake of some end; and rules of action, it seems natural to suppose, must take their whole character and color from the end to which they are subservient.
That which is received from without can be compared with knowledge. It leads to believing, which is seldom strong enough to motivate to action. That which is confirmed from within after it is contacted from without, or that which is directly perceived from within (which is my way) can be compared with wisdom. It leads to a knowing, and action goes right along with it.
The people are led to find in the productive apparatus the effective agent of thought and action to which their personal thought and action can and must be surrendered. And in this transfer, the apparatus also assumes the role of a moral agent. Conscience is absolved by reification.
Any genuine philosophy leads to action and from action back again to wonder, to the enduring fact of mystery.
We regard an action of Contract as an action to prevent or compensate for a breach of a promise; an action of Tort as an action to to punish or compensate for a wrong, such as assault or defamation, which has not any necessary connection with a promise.
When Demosthenes was asked what was the first part of Oratory, he answered, "Action," and which was the second, he replied, "action," and which was the third, he still answered "Action.
[Action's] a Western thing. We think of the hero going into battle, rebelling against a government or an oppressor, but [in KUNDUN] action is nonaction or what appears to be nonaction. That's a hard concept for Western audiences. . . . We wanted to show a kind of moral action, a spiritual action, an emotional action. Some people will pick up on it; some won't.
Relationship is action, is it not? Action has meaning only in relationship; without understanding relationship, action on any level will only breed conflict. The understanding of relationship is infinitely more important than the search for any plan of action. The ideology, the pattern for action, prevents action. Action based on ideology hinders the understanding of relationship between man and man.
Every religious tradition on which we draw has a reverence for life. We are a part of an intricate web of life. Every tradition on which we draw teaches that the ultimate expression of our spirituality is our action. Deep spirituality leads to action in the world. A deep reverence for life, love of nature's complex beauty and sense of intimate connection with the cosmos leads inevitably to a commitment to work for environmental and social justice.
Action is a great restorer and builder of confidence. Inaction is not only the result, but the cause, of fear. Perhaps the action you take will be successful; perhaps different action or adjustments will have to follow. But any action is better than no action at all.
Then, if action is possible or necessary, you take action or rather right action happens through you. Right action is action that is appropriate to the whole. When the action is accomplished, the alert, spacious stillness remains.
Duty is that mode of action on the part of the individual which constitutes the best possible application of his capacity to the general benefit.
It is important to understand what I mean by semiosis. All dynamic action, or action of brute force, physical or psychical, either takes place between two subjects, whether they react equally upon each other, or one is agent and the other patient, entirely or partially, or at any rate is a resultant of such actions between pairs. But by "semiosis" I mean, on the contrary, an action, or influence, which is, or involves, a cooperation of three subjects, such as a sign, its object, and its interpretant, this tri-relative influence not being in any way resolvable into actions between pairs.
The most deeply compelled action is also the freest action. By that I mean, no part of you is outside the action.
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