A Quote by Thomas Hood
A certain portion of the human race has certainly a taste for being diddled.
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taste governs every free - as opposed to rote - human response. Nothing is more decisive. There is taste in people, visual taste, taste in emotion - and there is taste in acts, taste in morality. Intelligence, as well, is really a kind of taste: taste in ideas.
When some portion of the biosphere is rather unpopular with the human race-a crocodile, a dandelion, a stony valley, a snowstorm, an odd-shaped flint-there are three sorts of human being who are particularly likely still to see point in it and befriend it. They are poets, scientists and children. Inside each of us, I suggest, representatives of all these groups can be found.
Judges of elegance and taste consider themselves as benefactors to the human race, whilst they are really only the interrupters of their pleasure ... There is no taste which deserves the epithet good, unless it be the taste for such employments which, to the pleasure actually produced by them, conjoin some contingent or future utility: there is no taste which deserves to be characterized as bad, unless it be a taste for some occupation which has mischievous tendency.
We are free, we are civilised, to little purpose, if we grudge to any portion of the human race an equal measure of freedom and civilisation.
Are you never afraid of God's judgement in denying him? Most certainly not. I also deny Zeus and Jupiter and Odin and Brahma, but this causes me no qualms. I observe that a very large portion of the human race does not believe in God and suffers no visible punishment in consequence. And if there were a God, I think it very unlikely that He would have such an uneasy vanity as to be offended by those who doubt His existence.
There's certainly a portion of my brain that is always tuned to making wry observations about the world, but that portion of my brain was alive and well before Twitter.
To accept the fact that, after fertilization has taken place, a new human has come into being is no longer a matter of taste or opinion. The human nature of the human being from conception to old age is not a metaphysical conception. It is plain experimental evidence.
If you grow up in a very strong religion like Catholicism you certainly cultivate in yourself a certain taste for the intensity of ideas.
The symbol of the race ought to be a human being carrying an ax, for every human being has one concealed about him somewhere, and is always seeking the opportunity to grind it.
Good taste has everything to do with being cultured and being refined, and if art has to do with anything, it has to do with being human.
The beginning as well as the end of all his thoughts was hatred of human law, that hatred which, if it be not checked in its growth by some providential event, becomes, in a certain time, hatred of society, then hatred of the human race, and then hatred of creation, and reveals itself by a vague and incessant desire to injure some living being, it matters not who.
It's usually human drama that carries with it issues of race or class that attracts me. That was certainly the case with 'No Crossover.'
We Protestants ought to humbly confess that the theater and the sports have done more for race amity, for race understanding than, on the whole, the Protestant Church in certain type, in certain parts of the nation.
A certain month or a certain season can elicit a certain emotional response. That is certainly true for anyone who has a negative anniversary on their calendar, the approach of that month brings the feeling of being very much back in another room. It is a time that stands outside the rest of the year.
I believe in recognizing every human being as a human being--neither white, black, brown, or red; and when you are dealing with humanity as a family there's no question of integration or intermarriage. It's just one human being marrying another human being or one human being living around and with another human being.
The popular and scientific views of "race" no longer coincide. The word "race," as applied scientifically to human groupings, has lost any sharpness of meaning. To-day it is hardly definable in scientific terms, except as an abstract concept which may, under certain conditions, very different from those now prevalent, have been realized approximately in the past and might, under certain other but equally different conditions, be realized in the distant future.
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