A Quote by Robert Fagles
The catastrophe of the tragic hero thus becomes the catastrophe of the fifth-century man; all his furious energy and intellectual daring drive him on to this terrible discovery of his fundamental ignorance - he is not the measure of all things but the thing measured and found wanting.
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Ensnared in his starvation, Chaplin-man is always just below political awareness. A strike is a catastrophe for him because it threatens a man truly blinded by his hunger; this man achieves an awareness of the working-class condition only when the poor man and the proletarian coincide under the gaze (and the blows) of the police.
Perhaps catastrophe is the natural human environment, and even though we spend a good deal of energy trying to get away from it, we are programmed for survival amid catastrophe.
The concept of progress must be grounded in the idea of catastrophe. That things are 'status quo' is the catastrophe
As a rule, anyone who can tell a good story can write one, so there really need be no mistake about his qualification; such a man will be careful not to be wearisome, and to keep his point, or his catastrophe, well in hand.
Oh, what a catastrophe for man when he cut himself off from the rhythm of the year, from his unison with the sun and the earth. Oh, what a catastrophe, what a maiming of love when it was a personal, merely personal feeling, taken away from the rising and the setting of the sun, and cut off from the magic connection of the solstice and the equinox!
In my acquaintance with John Rawls, I found him to be a simple and honest man, who just by chance also happened to be the greatest moral philosopher of the twentieth century. I would like to think that I could emulate at least his modesty - his refusal to exaggerate his perception of himself and his place in the larger scheme of things - even if my work never compares with his in its importance.
His epitaph: This tomb hold Diophantus, Ah, what a marvel! And the tomb tells scientifically the measure of his life. God vouchsafed that he should be a boy for the sixth part of his life; when a twelfth was added, his cheeks acquired a beard; He kindled for him the light of marriage after a seventh, and in the fifth year after his marriage He granted him a son. Alas! late-begotten and miserable child, when he had reached the measure of half his father's life, the chill grave took him. After consoling his grief by this science of numbers for four years, he reached the end of his life.
The first thing the reasonable man must do is to be content with a very little knowledge and a very great deal of ignorance. The second thing he must do is to make the utmost possible use of the knowledge he has and not waste his energy crying for the moon. The third thing he must do is try and see clearly where his knowledge ends and his ignorance begins.
The century would seek to dominate nature as it had never been dominated, would attack the idea of war, poverty and natural catastrophe as never before. The century would create death, devastation and pollution as never before. Yet the century was now attached to the idea that man must take his conception of life out to the stars.
[Man] is the only animal who lives outside of himself, whose drive is in external things—property, houses, money, concepts of power. He lives in his cities and his factories, in his business and job and art. But having projected himself into these external complexities, he is them. His house, his automobile are a part of him and a large part of him. This is beautifully demonstrated by a thing doctors know—that when a man loses his possessions a very common result is sexual impotence.
It is in his knowledge that man has found his greatness and his happiness, the high superiority which he holds over the other animals who inhabit the earth with him, and consequently no ignorance is probably without loss to him, no error without evil.
The most tragic consequence of our criticism of a man is to block his way to humiliation and grace, precisely to drive him into the mechanisms of self justification and into his faults instead of freeing him from them. For him, our voice drowns the voice of God.
When a man's intellect is constantly with God, his desire grows beyond all measure into an intense longing for God and his incensiveness is completely transformed into divine love. For by continual participation in the divine radiance his intellect becomes totally filled with light; and when it has reintegrated its passible aspect, it redirects this aspect towards God, filling it with an incomprehensible and intense longing for Him and with unceasing love, thus drawing it entirely away from worldly things to the divine.
Friedrich Hayek, who died on March 23, 1992 at age 92, was arguably the greatest social scientist of the twentieth century. By the time of his death, his fundamental way of thought had supplanted the system of John Maynard Keynes - his chief intellectual rival of the century - in the battle since the 1930s for the minds of economists and the policies of governments.
The terrible, tragic fallacy of the last hundred years has been to think that all man's troubles are due to his environment, and that to change the man you have nothing to do but change his environment. That is a tragic fallacy. It overlooks the fact that it was in Paradise that man fell.
The thing you can't measure is someone's heart, someone's desire. You can measure a 40, his vertical, his bench press, and that might let you know things like, yeah, he can jump high. But desire, his dedication, his determination, that's something you can't measure. That's something you can't measure about Rod Smith.
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