A Quote by Tulip Siddiq
The real question is "Why should we make an exception for billionaire politicians?". We should not.
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Indeed, the real question is not, "Why greatness?" but "What work makes you feel compelled to try to create greatness?" if you have to ask the question, "Why should we try to make it great? Isn't success enough?" then you're probably int he wrong line of work.
What's wrong with politics in the celebrity billionaire analysis is politicians. Populism is not so much a cry for economic equality, or even a disdain for elites, but a mass revulsion against the inauthenticity of politicians. Celebrities are real celebrities, politicians are fake ones.
The question should not be whether or not police are allowed to confront suspects; it should be about how we train them. The question should not be whether we have police; it should be how we use them. The question should not be whether judges should have the ability to protect New Yorkers from violent offenders; it should be how we let them.
A wedding was a strange ceremony, she thought, with all those formal words, those solemn vows made by one to another; whereas the real question that should be put to the two people involved was a very simple one. Are you happy with each other? was the only question that should be asked; to which they both should reply, preferably in unison, Yes.
But we should ask the question: Why should a writer be more than a writer? Why should a writer be a guru? Why are we supposed to be psychiatrists? Isn't it enough to write and tell the truth? It's not like telling the truth is common. Writers are the earthworms of society. We aerate the soil. That's enough.
There should be a class on drugs. There should be a class on sex education-a real sex education class-not just pictures and diaphragms and 'un-logical' terms and things like that.....there should be a class on scams, there should be a class on religious cults, there should be a class on police brutality, there should be a class on apartheid, there should be a class on racism in America, there should be a class on why people are hungry, but there are not, there are classes on gym, physical education, let's learn volleyball.
In almost all matters, the real question should be: why are we letting government handle this?
The question of questions for the politicians should ever be-What type of social structure am I tending to produce? But this is a question he never entertains.
It comes down to what your priorities are, and if public education is about kids, then every decision we make should be focused on the question of 'Is this good for a child?' And that should be the driving focus and the priority when we decide what our policies should be and what our laws should be.
society has no qualms about a masseuse who is paid for touching people, or about laborers, or professional athletes or dancers, all of whom make a living with their bodies. Why should we make an exception for sex?
It is my belief that politicians should not be stepping into the realm of history. Rather, politicians should be taking a future-oriented perspective.
The country should not have to wonder whether politicians' stock trades were corrupt. It should not have to think about politicians' portfolios at all.
[Question: Do you feel that scientists correct themselves as often as they should?]
More often than politicians, but not as often as they should.
The real question one should ask when presented with a puzzle is, ‘Should I solve it? Do I really need to know the answer?
There is no reason why one should believe you should leave out politicians in cricket or any sport for that matter. There are ways and means in which government can assist in the management and development of players.
I do not see why the axiom of Prudence should not be questioned, when it conflicts with present inclination, on a ground similar to that on which Egoists refuse to admit the axiom of Rational Benevolence. If the Utilitarian has to answer the question, 'Why should I sacrifice my own happiness for the greater happiness of another?' it must surely be admissible to ask the Egoist 'Why should I sacrifice a present pleasure for a greater one in the future? Why should I concern myself about my own future feelings any more than about the feelings of other persons?'
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