Conclusion Quotes
90 quotes
"Don't mistake activity with achievement."
"Life: It is better not to wrap philosophy around such an inconceivable evolving beautiful mystery. If based on perception, alone; whatever the conclusion - it is still guessing."
"Protesting is an act of love. It is born of a deeply held conviction that the world can be a better, kinder place. Saying "no" to injustice is the ultimate declaration of hope. But the corporate media ignores and ridicules grassroots activists who speak out. Concerned citizens are thus left wondering: Where are the millions marching in the streets to defend human rights, civil liberties, and racial justice? Where is the mass revulsion against the killing and torture being carried out in our name? Where are the environmentalists? Where is the peace movement?"
"activists and peacemakers are everywhere. And they are changing how politics is done."
"Public libraries are a cornerstone of democracy. They are part of the public commons, a sanctuary for the free exchange of information and ideas. But they are under threat. From book banning to government surveillance, libraries have been a target in the "war on terror.""
"It is essential that a pianist meticulously observe the composer’s indications regarding tempo, dynamics, and articulation. These are all crucial in creating full characterizations of individual themes and passages. Far too often one hears unidiomatic performances of Prokofiev’s music in which speed and loudness seem to be the only parameters that matter to the pianist."
"Prokofiev had a particular talent for creating a fully identifiable mood within the first notes of a piece, passage, or theme."
"One of the most winning characteristics of Prokofiev’s music is its indomitable energy. In expressing this quality, stability of tempo is particularly important."
"This raises another dimension that the Indigenous Aryan critique forces us to confront: What constitutes authority in areas of knowledge, particularly where the evidence is sometimes as malleable, scanty, and inconclusive as much of that concerning the Indo-Aryans?"
"It was the testimony of the Bible that originally led scholars to propose the existence of a linguistically unified group of people living somewhere near the Caspian Sea, a subset of whom emanated forth and entered India. And it is the testimony of the Rgveda that is used to deny that any such people ever entered from any such place. The Bible laid the groundwork for the construction of the Aryan invasion theory, and the Rgveda has been the principal foundation for attempts at its deconstruction."
"Although European scholars have long since forgotten the biblical roots of the Aryan problem, Old Testament narrative was certainly an initial factor causing European scholars to interpret the data in selective ways. One must bear in mind that European notions of human history had been based on Genesis for the better part of a millennium and a half. This formative influence was strengthened and then superseded by research intimately connected with the specific political exigencies extant in nineteenth-century Eu- rope. This combination of factors contributed to the development of various assumptions concerning Indo-Aryan (and Indo-European) origins, some of which have remained by and large unquestioned, outside of India, to this very day."
"However, the interpretation of evidence being presented by the Indigenous Aryan group cannot be opposed because of the Hindutva element: that would equally be allowing ideological beliefs to manipulate historical interpretation. Critical scholarship is man- dated to attempt to detach debate on this topic from political orientations concerning personal visions for a modern Indian nation-state."
"Having said that, an attempt was made to make a distinction between Hindutva revisionism and scholarly historical reconsideration motivated by a desire to reexamine the way Indian history was assembled by the colonial power. Unfortunately, these two ingredients are not always easily distinguishable, nor detachable. Nonetheless, this anti- imperialistic, postcolonial dimension to the Aryan invasion debate is an inherent ingredient. Most scholars in this group are concerned with reclaiming control over the re- construction of the ancient history of their country."
"Nonetheless, a principal motive of many Indian scholars in this debate is the desire to reexamine the infrastructure of ancient history that is the legacy of the colonial period and test how secure it actually is by adopting the very tools and disciplines that had been used to construct it in the first place. The Aryan invasion theory is a major foundation stone of ancient Indian history, the "big bang," and has therefore attracted the initial attention of many Indian scholars."
"But frustrating as it might some- times be, Western scholars must address the suspicions of the Indigenists—at least of those that are open to dialogue and exchange—given the neccessity of examining our own attitudes and biases made incumbent on us by the Orientalist critique. The post- colonial climate is a sensitive one, and it should be obvious why there might be very good reasons for Indian scholars to want to reevaluate the version of Indian history that was constructed during the colonial period. One cannot ignore or dismiss the sentiments and opinions of significant numbers of scholars about the history of their own country. And it is never a bad exercise to have one's own assumptions challenged, or to step out of one's own time-worn paradigms momentarily so as to consider things from other perspectives."
"It is imperative, from the Indian side, that the powers that be in Indian universities must recognize the need for historical Indo-European linguistics in their humanities departments if they are to make significant contributions to the protohistory of their subcontinent. Indo-European studies should, if anything, be an Indian forte, not exclusively a European one; many Indian scholars have a distinct head start due to their advanced knowledge of Sanskrit, which still plays a fundamental and extensive role in this field. In particular, it is simply unacceptable that research into substratum influence in Sanskrit texts has primarily been the preserve of a dozen or so Western scholars, however qualified. Vedic, Dravidian, and Munda are Indian languages; this should be a field dominated by Indian linguists. That their input has been so negligible in the one area that could determine much about the whole protohistory of the subcontinent is lamentable. One cannot simply ignore the linguistic evidence. If nothing else, I hope my work has underscored the need for facility to be directed into this field. Much of the literature from the Indigenous Aryan side, and also from the Indian Migrationist side, is hopelessly inadequate from the perspective of linguistics. This has understandably caused the Indigenist point of view to be neglected in toto, to the detriment of the more scholarly, sober, and cogent voices espousing this version of events."
"Neglected viewpoints do not disappear. They reappear with more aggression due to frustration at being ignored. The Indigenous Aryan viewpoint has been around for over a century. It has been stereotyped and, on the whole, summarily dismissed and excluded from academic dialogue. It has hovered, until recently, on the periphery or outside of mainstream academic circles. Since, over the course of the last decade, it has become representative of many scholars within the Indian academy, it is now clamoring for attention more than ever before. It deserves a response articulated in a rigorously critical but fair and respectful fashion. If the claims of the Indigenous Aryanists cannot be decisively disproved, then they cannot be denied a legitimate place in discussions of Indo-Aryan origins. The opinions of significant numbers of Indian intellectuals about the history of their own country cannot simply be ignored by those engaged in research on South Asian history or be relegated to areas outside the boundaries of what is con- sidered worthy of serious academic attention."
"That the early inhabitants of India are still being construed as non-Aryan, snub-nosed dasas on the grounds of the solitary word anasa is astounding, and yet such theories have only very recently been questioned in the West, after a life span of a century and a half. When theories become sufficiently long-lived and commonplace, they cease to strike one as theoretical and can often be- come the facts and building blocks of subsequent realities."
"I trust I may be forgiven for not coming to a clear conclusion myself. Until the script is deciphered, the presently available data are not sufficient to resolve the issue in my mind. The Indo-European languages came from somewhere between the Caspian Sea area (and the Balkans) and northwest South Asia. I do not feel impelled to favor any particular area in this vast expanse: all homeland proposals (not least of all South Asian ones) have significant problems, as I have attempted to outline throughout this work. The Indigenous Aryan critique has certainly influenced my own agnosticism."
"Because we determined not to make a traditional prosecutorial judgment, we did not draw ultimate conclusions about the President' s conduct. The evidence we obtained about the President's actions and intent presents difficult issues that would need to be resolved if we were making a traditional prosecutorial judgment. At the same time, if we had confidence after a thorough investigation of the facts that the President clearly did not commit obstruction of justice, we would so state. Based on the facts and the applicable legal standards, we are unable to reach that judgment. Accordingly, while this report does not conclude that the President committed a crime, it also does not exonerate him.<!--Vol II, p. 8-->"
"“I, the poet, see the epigram, the satire, not the particular things that he wrote but what his whole life was. …. It comforts him in eternity that he has suffered this, that he voluntarily exposed himself to it, that he did not support his cause with any illusion, did not hide behind any illusion, but by suffering with God-fearing sagacity saved up for eternity: the recollection of surmounted sufferings, that he had remained faithful to himself and to his first love, the love with which he has loved only what has suffered in the world.” P. 96"
"[T]he optimist’s impatience with or condemnation of pessimism often has a smug macho tone to it (although males have no monopoly of it). There is a scorn for the perceived weakness of the pessimist who should instead ‘grin and bear it’. This view is defective for the same reason that macho views about other kinds of suffering are defective. It is an indifference to or inappropriate denial of suffering, whether one’s own or that of others. The injunction to ‘look on the bright side’ should be greeted with a large dose of both scepticism and cynicism. To insist that the bright side is always the right side is to put ideology before the evidence. Every cloud, to change metaphors, may have a silver lining, but it may very often be the cloud rather than the lining on which one should focus if one is to avoid being drenched by self-deception. Cheery optimists have a much less realistic view of themselves than do those who are depressed."
"Although there are many non-human species — especially — that also cause a lot of suffering, humans have the unfortunate distinction of being the most destructive and harmful species on earth. The amount of suffering in the world could be radically reduced if there were no more humans. Even if the misanthropic argument is not taken to this extreme, it can be used to defend at least a radical reduction of the human population."
"It is unlikely that many people will take to heart the conclusion that coming into existence is always a harm. It is even less likely that many people will stop having children. By contrast, it is quite likely that my views either will be ignored or will be dismissed. As this response will account for a great deal of suffering between now and the demise of humanity, it cannot plausibly be thought of as philanthropic. That is not to say that it is motivated by any malice towards humans, but it does result from a self-deceptive indifference to the harm of coming into existence."
"Instead of steering between optimism and pessimism, one can embrace the pessimistic view, but navigate its currents in one’s life. It is possible to be an unequivocal pessimist but not dwell on these thoughts all the time. They may surface regularly, but it is possible to busy oneself with projects that create terrestrial meaning, enhance the quality of life (for oneself, other humans, and other animals), and “save” lives (but not create them!). This strategy, which I call pragmatic pessimism, also enables one to cope. Like pragmatic optimism, it also attempts to mitigate rather than exacerbate the human predicament. However, it is preferable to pragmatic optimism because it retains an unequivocal recognition of the predicament by not compartmentalizing it to coexist along with optimism. It allows for distractions from reality, but not denials of it. It makes one’s life less bad than it would be if one allowed the predicament to overwhelm one to the point where one was perpetually gloomy and dysfunctional, although it is also compatible with moments or periods of despair, protest, or rage about being forced to accept the unacceptable. Although I have described pragmatic optimism and pragmatic pessimism as two (distinct) responses to the human predicament, this is a simplifying taxonomy. For example, the distinction between a denial of reality and distractions from it is not a sharp one, not least because there are ambiguities in the word “denial.” It can be used literally, but sometimes it is used more metaphorically to refer to what I have called distractions. Thus, there is actually a wide range of responses along a spectrum from thoroughly deluded optimism to suicidal pessimism. In extremis, suicide may be the preferred option, but until then, I am recommending a response within the approximate terrain of pragmatic pessimism."
"If we take a cold, hard look at the human condition, we see an unpleasant picture. However, there are powerful biological drives against fully recognizing the awfulness of the human predicament that explain why so many people succeed in putting it out of their minds for much of the time. This is a mixed blessing. Ignorance is an existential analgesic, but those who do not sufficiently feel the weight of the human predicament are also vectors for its transmission to new generations."
"There can be no trans liberation under capitalism. This is a fact. Yet it’s not a popular view among liberal and centrist LGBTQ+ advocacy groups, who – as we’ve seen in the course of this book – talk about ‘trans rights’ in isolation as a range of personal freedoms and protections; and who cling to corporations and brands as potential ‘allies’ in the fight for social acceptance."
"Labour itself is innocent of transphobia, both within its membership and from some of its key figures, who have failed to show full and public solidarity with trans communities. Anti-trans discourse is very much alive on the left in Britain, in trade unions and in local party branches."
"The majority of trans people are working class, and the oppression of trans people is specifically rooted in capitalism. In short, capitalism across the world still relies heavily on the idea of different categories of men’s work and women’s work, in which ‘women’s work’ (such as housework, child-rearing and emotional labour) is either poorly paid or not paid at all. In order for this categorization to function, it needs to rest on a clear idea of how to divide men and women. Capitalism also requires a certain level of unemployment to function. If there were enough work to go round, no worker would worry about losing their job, and all workers could demand higher wages and better conditions. The ever-present spectre of unemployment, on the other hand, enables employers to dictate conditions. Equally, in times of severe crisis this ‘reserve army’ of unemployed people can be called into employment as and when the economy requires it. This system of deliberate unemployment needs ways to mark who will work and who will be left unemployed. In our society this is principally achieved through race, class, gender and disability. and revulsion at the existence of trans people usefully provides another class of people more likely to be left in the ranks of the unemployed (even more so if they are trans and poor, black or disabled – which is why unemployment is highest among these trans people)."
"The idea of linear political struggles, which are confined to formal parliamentary politics, is a chimera. Protest, civil disobedience, local community work, care work, and bridge-building with other oppressed people are all politics: all will be necessary in our struggle."
"[F]ascism... is deeply rooted in ancient ideas and institutions. Politically, it has drawn generously upon the theories of absolutism, the supreme right of kings, dictatorship and tyranny, ideas older than the ancient Pharaohs, Nebuchadnezzar, Alexander the Great, and Caesar."
"[F]ascism reverts to a mercantilism, the supposed destruction of which, by Adam Smith in... Wealth of Nations... is often considered... the beginning of scientific economics."
"[F]ascism is an effort to turn back the spread of Christian concepts of the brotherhood of man — against all liberal, humanitarian ideas which have pioneered the emancipation of the underprivileged, racially, culturally, and socially."
"In subsequent chapters we shall see how it actually worked out..."
"A conquest of this kind is never finished; the contingency remains, and, so that he may assert his will, man is even obliged to stir up in the world the outrage he does not want. But this element of failure is a very condition of his life; one can never dream of eliminating it without immediately dreaming of death. This does not mean that one should consent to failure, but rather one must consent to struggle against it without respite."
"“The mind of this country, taught to aim at low objects, eats upon itself.” In 1837, Emerson struck that note mainly as a rhetorical device, in a young nation obviously engaged in building up its intellectual capital. But Emerson’s straw man has come to life in America’s new age of unreason, and the inescapable theme of our time is the erosion of memory and knowledge. Memory loss has made us bad stewards of our intellectual inheritance, and the dissipation of our cultural storehouse gives rise in turn to new cycles of forgetting. Anti-rationalism and anti-intellectualism flourish in a mix that includes addiction to infotainment, every form of superstition and credulity, and an educational system that does a poor job of teaching not only basic skills but the logic underlying those skills."
"Science—how deep a faith it inspired in the Enlightenment rationalists of America’s founding generation and their freethinking late nineteenth century heirs!—can by itself provide no remedy for those who, out of ignorance or in servitude to an anti-rational form of faith, know little and care less about the basic principles that constitute the scientific method."
"It would take awesome courage for a candidate to say to voters: “The problem isn’t just that you were lied to. The real problem is that we, as a people, have become too lazy to learn what we need to know to make sound public decisions. The problem is the two-thirds of us can’t find Iraq on a map, and many members of Congress don’t know a Shiite from a Sunni. The problem is that the public doesn’t know enough or care enough about culture to be outraged when a United States secretary of defense, informed that some of the oldest artifacts of Western civilization are being looted from a Baghdad Museum on our watch, says dismissively, ‘Stuff happens.’ The problem is that most of us don’t bother to read newspapers or even watch the news on television. Our own ignorance is our worst enemy.” It is so much easier, so much safer politically, to simply say, “You were victims of a lie,” than to suggested that both voters and their elected representatives, in both parties, must shoulder much of the blame for their willingness to be deceived."
"There is no such thing as right-wing or left-wing science—although there are certainly left-wing and right-wing scientists—but respected researchers generally agree on what separates real science, dedicated to the search for truth in the natural world, from pseudosciences designed to serve political, religious, or social ends."
"One problem that cries out for collaboration between liberal and conservative intellectuals is the pandering of higher education institutions to students who apparently want to major in infotainment."
"How can it be that American culture has so debased itself that institutions calling themselves universities, and academic bodies calling themselves English departments, actually give course credit for writing “fear journals”? The job of higher education is not to instruct students in popular culture but to expose them to something better."
"It is possible that nothing will help. The nation’s memory and attention span may already have sustained so much damage that they cannot be revived by the best efforts of America’s best minds. I too am nibbling at the edges by talking about the need for political leaders who address Americans as thinking adults; for intellectuals willing to step up and bring their knowledge, instead of a lust for power, to the public square; for educators devoted to teaching and learning rather than to the latest fads in pop psychology. None of the suggestions addresses the core problem created by the media—the pacifiers of the mind that permeate our homes, schools, and politics. There is a little evidence to indicate that Americans have either the desire or the will to lessen their dependency on the easy satisfactions held out by the video and digital world; on the contrary, the successful marketing of infant videos suggests that many parents are eager to draw their children into the infotainment snare before they have any chance to explore the world on their own."
"If there is to be an alternative to the culture of distraction, it can only be created one family at a time, by parents and citizens determined to preserve a saving remnant of those who prize memory and true learning above all else. Adult self-control, not digital parental controls, is the chief requirement for the transmission of individual and historical memory."
"Anyone who values self-reliance will be changed for the better by limiting screen time, and for parents—who literally hold the future in their hands—there is no way, apart from the force of example, to raise children whose minds are not absolutely in thrall to commercially generated images."
"Like all conservationists, a cultural conservationist in today’s America can only act in hope while living with amply justified fear."
"In case you’re short on definitions, here’s one. Insanity: ‘Destroying the very things that sustain us.’ And if we’re so short-sighted so as to make such preposterous choices, then it’s not all that preposterous to believe that shortly our end will be in sight."
"Maybe the truth of it all is that we’re just too fearful to give our faith enough running room to realize that this precariously thin path that led us to the end of this life is dwarfed to obscurity by the infinitely vast byway that begins immediately on the other side."
"When my phone chimes with a text message on Monday morning, I'm still in that dreamy state between sleep and awake where you can pretty much convince yourself of anything. Like that a teen Mick Jagger is waiting in your driveway to take you to school. Or that your favorite book series ended with an actual satisfying conclusion, instead of what the author tried to pass off as a satisfying conclusion."
"A ‘biomass’ man is not deeply analyzing things to draw a meaningful conclusions"
"Life is an accumulation of what your Heart and mind has pondered most, a conclusion of all you wishes, dreams and desires."
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