A Quote by Willard Van Orman Quine
Our acceptance of an ontology is, I think, similar in principle to our acceptance of a scientific theory, say a system of physics;we adopt, at least insofar as we are reasonable, the simplest conceptual scheme into which the disordered fragments of raw experience can be fitted and arranged.
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The secret of love is acceptance, acceptance of our finite self, of our life, our birth ... our death.
Among other things I think humor is a shield, a weapon, a survival kit. So here we are several billion of us, crowded into our global concentration camp for the duration. How are we to survive? Solemnity is not the answer, any more than witless and irresponsible frivolity is. I think our best chance lies in humor, which in this case means a wry acceptance of our predicament. We don't have to like it but we can at least recognize its ridiculous aspects, one of which is ourselves.
The theory that the biosphere was created without evolution, a few thousand years ago, is ruled out by overwhelming scientific evidence. To claim that there are 'alternative (always better) Biblical explanations of the same data', which make creationism a reasonable alternative to our best theories of biology and physics, is appalling intellectual dishonesty.
No scientific theory achieves public acceptance until it has been thoroughly discredited.
Self-acceptance begets acceptance from others, which begets even deeper, more genuine self-acceptance. It can be done. But no one is going to bestow it on you. It is a gift only you can give yourself.
'Acceptance' is a tricky word. Acceptance about what life is bringing us in a spiritual sense is one thing; but acceptance when there's injustice in the world is completely another.
Our problems stem from our acceptance of this filthy, rotten system.
A hypothesis is empirical or scientific only if it can be tested by experience. A hypothesis or theory which cannot be, at least in principle, falsified by empirical observations and experiments does not belong to the realm of science.
Clearly recognizing what is happening inside us, and regarding what we see with an open, kind and loving heart, is what I call Radical Acceptance. If we are holding back from any part of our experience, if our heart shuts out any part of who we are and what we feel, we are fueling the fears and feelings of separation that sustain the trance of unworthiness. Radical Acceptance directly dismantles the very foundations of this trance.
It took a great deal of acceptance to come to terms with being an alcoholic, but the acceptance was key to my sobriety. If I had not gained acceptance at that time in my life, I would not be standing here today.
Bare skin is the one and only right criterion for receiving water's gracious acceptance or any acceptance whatsoever from that element. But Pliny also seems to say something more: Stripping off not caution but the stale, crusty garments of preconception, peeling sensibly down to raw, new nakedness, is the only way to enter and be properly embraced by the world.
I'm trying to make people more alert that mere acceptance isn't a good enough indicator that something is ethical. You actually need to stop and think. Acceptance on the basis of ignorance or deceit is not the same thing as the acceptance on the basis of ongoing vigorous democratic debate.
Don't confuse acceptance with being a naïve or weak person. Acceptance does not mean condoning negative behavior, staying in a bad situation, or not working to improve our life and the world.
The hypothesis I wish to advance is thatthe language of morality is ingrave disorder.... What we possess, if this is true, are the fragments of a conceptual scheme, parts of which now lack those contexts from which their significance derived. We possess indeed simulacra of morality, we continue to use many of the key expressions. But we have--very largely if not entirely--lost our comprehension, both theoretical and practical, of morality.
Evidence-based reasoning underpins all scientific thinking, and it involves testing hypotheses or theories against data. Validating a theory requires replicable measurements from independent groups with different equipment and methods of analysis. Convergence of evidence is critical to the acceptance of a scientific idea.
The stigmatized individual is asked to act so as to imply neither that his burden is heavy nor that bearing it has made him different from us; at the same time he must keep himself at that remove from us which assures our painlessly being able to confirm this belief about him. Put differently, he is advised to reciprocate naturally with an acceptance of himself and us, an acceptance of him that we have not quite extended to him in the first place. A PHANTOM ACCEPTANCE is thus allowed to provide the base for a PHANTOM NORMALCY.
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