A Quote by Scott Weiss

While there's no substitute for real experience, I believe it helps to hear and share stories of resourcefulness in action - almost like case studies in school. — © Scott Weiss
While there's no substitute for real experience, I believe it helps to hear and share stories of resourcefulness in action - almost like case studies in school.
When I hear other people's stories, I like to believe that they contribute to my 'Encyclopedia of Human Experience.' The stories I hear help me expand my definition of what love is, what pain feels like, what sacrifice means, what laughter can do.
The error of youth is to believe that intelligence is a substitute for experience, while the error of age is to believe experience is a substitute for intelligence.
In man's life, the absence of an essential component usually leads to the adoption of a substitute. The substitute is usually embraced with vehemence and extremism, for we have to convince ourselves that what we took as second choice is the best there ever was. Thus blind faith is to a considerable extent a substitute for the lost faith in ourselves; insatiable desire a substitute for hope; accumulation a substitute for growth; fervent hustling a substitute for purposeful action; and pride a substitute for an unattainable self-respect.
But your book is wrong, Mrs. Strunk, says George, when it tells you that Jim is the substitute I found for a real son, a real kid brother, a real husband, a real wife. Jim wasn't a substitute for anything. And there is no substitute for Jim, if you'll forgive my saying so, anywhere.
It really is true the Lord's way is to love the sinner while condemning the sin. That is to say we continue to open our homes and our hearts and our arms to our children, but that need not be with approval of their lifestyle. Neither does it mean we need to be constantly telling them that their lifestyle is inappropriate. An even bigger error is now to become defensive of the child, because that neither helps the child nor helps the parent. That course of action, which experience teaches, is almost certainly to lead both away from the Lord's way.
You hear these horrible stories about the FBI just doing all these nasty things to people. And you know what? In my case, I didn't experience any of that, probably because the way I treated them. I was like, 'Okay, what do you want to know?' So I kept going back to their offices on a regular basis.
It's not enough to have a few women's studies courses. Why is it more important to study Paul Revere's midnight ride than it is Susan B. Anthony's 50-year effort to transform the face of America for women? When you're in school, most of the events you study are about men. Men's activities lauded and repeated over and over. What about us? What about commemorating the decades-long struggle for suffrage? Why don't we hear those stories over and over and over again. It's almost inconceivable for men to understand what it would be like to live without that constant valorization.
I read true crime books, and I read when people do case studies of stuff. I'm into books like that. Case studies or forensics or murder - all that good stuff.
What I wanted to get at is the value difference between pornographic playing-cards when you're a kid, and pornographic playing-cards when you're older. It's that when you're a kid you use the cards as a substitute for a real experience, and when you're older you use real experience as a substitute for the fantasy.
My real purpose in telling middle-school students stories was to practice telling stories. And I practiced on the greatest model of storytelling we've got, which is "The Iliad" and "The Odyssey." I told those stories many, many times. And the way I would justify it to the head teacher if he came in or to any parents who complained was, look, I'm telling these great stories because they're part of our cultural heritage. I did believe that.
Exasperation with the threefold frustration of action -- the unpredictability of its outcome, the irreversibility of the process, and the anonymity of its authors -- is almost as old as recorded history. It has always been a great temptation, for men of action no less than for men of thought, to find a substitute for action in the hope that the realm of human affairs may escape the haphazardness and moral irresponsibility inherent in a plurality of agents.
When you hear somebody speaking in an accent, it's almost like they're invading your language while they're speaking to you because if you hear someone speak another language, you almost don't care. But when they speak your language with an accent, it feels like an invasion of something that belongs to you. And, immediately, we change.
It's a spiritual experience on stage almost every night. Especially, with the song 'Fly.' We were so inspired to write this song and just to hear people's stories and how it's impacted them.
I employ case studies of failure into my courses, emphasizing that they teach us much more than studies of success. It is not that success stories cannot serve as models of good design or as exemplars of creative engineering. They can do that, but they cannot teach us how close to failure they are.
To share our stories is not only a worthwhile endeavor for the storyteller, but for those who hear our stories and feel less alone because of it.
I would like to believe this is a story I’m telling. I need to believe it. I must believe it. Those who can believe that such stories are only stories have a better chance. If it’s a story I’m telling, then I have control over the ending. Then there will be an ending, to the story, and real life will come after it. I can pick up where I left off.
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