A Quote by Ursula K. Le Guin
The greatest religious problem today is how to be both a mystic and a militant; in other words how to combine the search for an expansion of inner awareness with effective social action, and how to feel one's true identity in both.
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Social Security should be phased out and ended altogether. ... Social Security in any form is morally irredeemable. We should be debating, not how to save Social Security, but how to end it - how to phase it out so as to best protect both the rights of those who have paid into it, and those who are forced to pay for it today. This will be a painful task. But it will make possible a world in which Americans enjoy far greater freedom to secure their own futures.
Maybe it's the remnants of my religious upbringing, but I do try and insert a sense of social justice into the work. For instance, to me, Mansfield Park is a story about servitude and slavery. Other people may have a problem with that, but that's how I read the book and so that's how I shot the movie.
The problem of the novelist who wishes to write about a man's encounter with God is how he shall make the experience--which is both natural and supernatural--understandable, and credible, to his reader. In any age this would be a problem, but in our own, it is a well- nigh insurmountable one. Today's audience is one in which religious feeling has become, if not atrophied, at least vaporous and sentimental.
It really does feel, partly because of graphic novels kids read, like there's a lot of freedom with how you can use both images and words, because we think in both of those ways.
...the greatest political problem facing the world today is...how to curb the oppressive power of government, how to keep it within reasonable bounds.
How do you solve a mystery? How do you write a book? The techniques for starting both are surprisingly similar. Find an intriguing question and, pen and dagger tucked under cloak, search for clues.
Viewing Israelis and Palestinians from a psychological perspective, they would both be seen as victims of abuse; that is how they both understandably feel, and it's how they both understandably behave. The Jewish psyche is in victimized reaction to the Holocaust, and the Palestinian psyche is in victimized reaction to the Israelis.
Writing poetry makes you intensely conscious of how words sound, both aloud and inside the head of the reader. You learn the weight of words and how they sound to the ear.
I always see things that I can improve. But frankly with Stripes, I'm surprised at how effective it is, even today, and how vibrant that movie is and how juicy the performances all are.
How many more years I shall be able to work on the problem I do not know; I hope, as long as I live. There can be no thought of finishing, for 'aiming at the stars' both literally and figuratively, is a problem to occupy generations, so that no matter how much progress one makes, there is always the thrill of just beginning.
Live in constant gratitude. No matter what the condition today, no matter how dark, how dreary, how painful and difficult....to day is merely the passing outcome of yesterday's nonsense. How you feel today, and what you give your attention to, builds tomorrow.
Sometimes, if you really don't know how you feel about a topic, reading how both sides argue it can help.
As electricity is a great power in the world, so the inner mind is the greatest power available to you. Neither operates independently; both depend upon a separate agency to ignite them to action, and both bring helpful or harmful results according to the wisdom or ignorance with which they are directed.
The deeper reality is that I’m not sure if what I do is real. I usually believe that I’m certain about how I feel, but that seems naive. How do we know how we feel?…There is almost certainly a constructed schism between (a) how I feel, and (b) how I think I feel. There’s probably a third level, too—how I want to think I feel.
I think that's the challenge of our generation: if we are all technology natives, how do we live with influence both online and off, and how do we make sure that both of those aren't lacking in some type of deeper human connection and substance?
As a religious problem, the problem of suffering is, paradoxically, not how to avoid suffering but how to suffer, how to make of physical pain, personal loss, worldly defeat, or the helpless contemplation of others' agony something bearable, supportable- something as we say, sufferable.
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