A Quote by William Jennings Bryan
The first thing to understand is the difference between the natural person and the fictitious person called a corporation. They differ in the purpose for which they are created, in the strength which they possess, and in the restraints under which they act.
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If we, who live outside asylums, act as if we lived in a fictitious world- that is to say, if we are consistent with our beliefs- we cannot adjust ourselves to actual conditions, and so fall into many avoidable semantic difficulties. But the so-called normal person practically never abides by his beliefs, and when his beliefs are building for him a fictitious world, he saves his neck by not abiding by them. A so-called "insane" person acts upon his beliefs, and so cannot adjust himself to a world which is quite different from his fancy.
Suppose that there is something which a person cannot understand. He happens to notice the similarity of this something to some other thing which he understands quite well. By comparing them he may come to understand the thing which he could not understand up to that moment.
There is such a difference between the pursuits of men in great cities that one part of the inhabitants lives to little other purpose than to wonder at the rest. Some have hopes and fears, wishes and aversions, which never enter into the thoughts of others, and inquiry is laboriously exerted to gain that which those who possess it are ready to throw away.
Wit lies in recognizing the resemblance among things which differ and the difference between things which are alike.
The sadistic person is as dependent on the submissive person as the latter is on the former; neither can live without the other. The difference is only that the sadistic person commands, exploits, hurts, humiliates, and that the masochistic person is commanded, exploited, hurt, humiliated. This is a considerable difference in a realistic sense; in a deeper emotional sense, the difference is not so great as that which they both have in common: fusion without integrity .
I have no purpose to introduce political and social equality between the white and black races. There is physical difference between the two which, in my judgment, will probably forever forbid their living together upon the footing of perfect equality, and inasmuch as it becomes a necessity that there must be a difference, I, as well as Judge Douglas, am in favor of the race to which I belong having the superior position.
In my view, philosophers have shown a great deal more respect for the first-person point of view than it deserves. There's a lot of empirical work on the various psychological mechanisms by way of which the first-person point of view is produced, and, when we understand this, I believe, we can stop romanticising and mythologising the first-person perspective.
Our great mistake is to try to exact from each person virtues which he does not possess, and to neglect the cultivation of those which he has.
The first thing that a person finds in life and the last to which he holds out his hand, and the most precious that he possess, even if he does not realize it, is family life.
A natural right in the strict sense is that which is naturally under a person's control, his body with its faculties of movement, feeling, thought, and speech. By extension, a natural right is what a person brings under his control without violating any other person's natural rights.
It seems that it is impossible to live without discovering the purpose of your life. And the first thing which a person should do is to understand the meaning of life. But the majority of people who consider themselves to be educated are proud that they have reached such great height that they cease to care about the meaning of existence.
The doctrine called Philosophical Necessity is simply this: that, given the motives which are present to an individual's mind, and given likewise the character and disposition of the individual, the manner in which he will act might be unerringly inferred: that if we knew the person thoroughly, and knew all the inducements which are acting upon him, we could foretell his conduct with as much certainty as we can predict any physical event.
Consider the difference between the first and third person in poetry [...] It's like the difference between looking at a person and looking through their eyes.
In talking with people, don't begin by discussing the things on which you differ. Begin by emphasizing - and keep on emphasizing - the things on which you agree. Keep emphasizing, if possible, that you are both striving for the same end and that your only difference is one of method and not of purpose.
If readers understand that they do not understand what they are reading then they must possess an understanding which is superior to the meaning which caused that misunderstanding.
I wrote a novel called 'Blonde,' which is about Norma Jean Baker, who becomes Marilyn Monroe, which I called a fictitious biography. That uses the material as if it were myth - that Marilyn Monroe is like this mythical figure in our culture.
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