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Jack McDevitt

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Tides are like politics. They come and go with a great deal of fuss and noise, but inevitably they leave the beach just as they found it. On those few occasions when major change does occur, it is rarely good news.
--
Chapter 22 (p. 323)

 
Jack McDevitt

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No doubt there is a good deal that is attractive about the nationalist idea. It has a great history and it has a great deal of appeal to sentiment in itself admirable. But if we examine what it leads to, I do not doubt that we shall all agree that it must be rejected as a guiding principle of the nations of the world. For it necessarily leads to an exaggeration of the authority and dignity of the state to an extent which practically destroys individual action and individual responsibility. Nationalism leads to totalitarianism, and totalitarianism leads to idolatry. It becomes not a principle of politics but a new religion and, let me add, a false religion. It depends partly on a pseudoscientific doctrine of race which leads inevitably to the antithesis of all that we value in Christian morality.
On the other hand, if we accept the view that all nations are interdependent, as individuals in any society are, we get precisely the opposite result. Such a principle leads to friendliness and good neighbourhood and, indeed, it is not too much to say that it leads to everything that we have hitherto understood as progress and civilization.

 
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Oh, it was awful, and I vowed to myself I would never, ever push myself to the edge that much again. It was really frightening. Because absolutely everything seemed to be impossible to deal with, just little things became major - noise, if someone had a radio on, or even the sound of traffic, or being in someone's company for longer than 10 minutes - I started to find it all too much.

 
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Rollers on the beach, wind in the pines, the slow flapping of herons across sand dunes, drown out the hectic rhythms of city and suburb, time tables and schedules. One falls under their spell, relaxes, stretches out prone. One becomes, in fact, like the element on which one lies, flattened by the sea; bare, open, empty as the beach, erased by today’s tides of all yesterday’s scribblings.

 
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What they were most determined for me to swallow was my fellow creatures. In this they were without mercy. I remember little or nothing of these lectures. I cannot have understood a great deal. But I seem to have retained certain descriptions, in spite of myself. They gave me courses on love, on intelligence, most precious, most precious. They also taught me to count, and even to reason. Some of this rubbish has come in handy on occasions, I don’t deny it, on occasions which would never have arisen if they had left me in peace. I use it still, to scratch my arse with.

 
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The case for individual freedom rests chiefly on the recognition of the inevitable and universal ignorance of all of us concerning a great many of the factors on which the achievement of our ends and welfare depend. It is because every individual knows so little and, in particular, because we rarely know which of us knows best that we trust the independent and competitive efforts of many to induce the emergence of what we shall want when we see it.
Humiliating to human pride as it may be, we must recognize that the advance and even the preservation of civilization are dependent upon a maximum of opportunity for accidents to happen. These accidents occur in the combination of knowledge and attitudes, skills and habits, acquired by individual men and also when qualified men are confronted with the particular circumstances which they are equipped to deal with. Our necessary ignorance of so much means that we have to deal largely with probabilities and chances.
Of course, it is true of social as of individual life that favorable accidents usually do not just happen. We must prepare for them.

 
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