A Quote by Thomas Bidegain
Things [only] exist once they are represented.
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"It is essential to understand this point thoroughly: that the thing-in-itself, whether animal, vegetable, or mineral, is not only unknowable-it does not exist. This is important not only for sanity and peace of mind, but also for the most "practical" reasons of economics, politics, and technology.. This is not to say only that things exist in relation to one another, but that what we call "things" are no more than glimpses of a unified process. Certainly, this process has distinct features which catch our attention, but we must remember that distinction is not separation."
Ludwig Wittgenstein once said that names are the only things that exist in the world. Maybe that's true, but the problem is that as time passes by, names do not remain the same - even if they don't change.
I like the idea of doing things that only exist for as long as they exist, which are not archives, which are not sold or prepared even.
Tomorrow-drop that word from your vocabulary! Tomorrow does not exist, it cannot exist: it is not in the nature of things. Only this day exists.
Like a bicycle, like a wheel that, once rolling, is stable only so long as it keeps moving but falls when its momentum stops, so the game between a man and woman, once begun, can exist only so long as it progresses. If the forward movement today is no more than it was yesterday, the game is over.
I am astonished, disappointed, pleased with myself. I am distressed, depressed, rapturous. I am all these things at once, and cannot add up the sum. I am incapable of determining ultimate worth or worthlessness; I have no judgment about myself and my life. There is nothing I am quite sure about. I have no definite convictions - not about anything, really. I know only that I was born and exist, and it seems to me that I have been carried along. I exist on the foundation or something I do not know.
I do think it's important to distinguish between intentionalism about consciousness and externalism about consciousness. Intentionalism says that consciousness is a form of intentionality - the representation of things to the mind. Externalism says that these things have to exist in order for them to be represented, or presented. These are different views.
In fantasy, impossible things exist. In science fiction, impossible things exist and can be understood by humans. In supernatural horror, impossible things exist and cannot live in peace with humans.
When I was born in 1920, the auto was only 20 years old. Radio didn't exist. TV didn't exist. I was born at just the right time to write about all of these things.
Everyone once, once only. Just once and no more. And we also once. Never again. But this having been once, although only once, to have been of the earth, seems irrevocable.
Israel has an absolute right to exist - not only to exist - but to exist in a way that they're not under threat of terrorism.
What I hope to do in the States is to break up this stereotyping of Muslims and Arabs. I mean, we are basically the only sub-culture that is not represented in Hollywood. And it's funny because everybody is talking about the Muslim world and the Arab world, and we are not represented.
I mean, creatures who only exist in the dark don't know they're missing the sun, right? But once you've seen the sun. Once you've seen it light up the world ... once you've felt its heat all around you ... inside you ..." He clutched his own chest, and my heart cracked open. "Its hard to live in the dark after the sun dies.
It is a special kind of enlightenment to have this feeling that the usual, the way things normally are, is odduncanny and highly improbable. G.K.Chesterton once said that it is one thing to be amazed at gorgon or a griffin, creatures which do not exist; but it is quite another and much higher thing to be amazed at a rhinoceros or a giraffe, creatures which do exist and look as if they don't. This feeling of universal oddity includes a basic and intense wondering about the sense of things.
In order to exist just once in the world, it is necessary never again to exist.
If things do not exist as fixed, independent entities, then how can they die? Our notion of death as the sudden expiration of that which was once so real starts to unwind. If things do not exist in their own right and are flickering rather than static, then we can no longer fear their ultimate demise. We may fear their instability, or their emptiness, but the looming threat of death starts to seem absurd. Things are constantly dying, we find. Or rather, they are constantly in flux, arising and passing away with each moment of consciousness.
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