Quotes of All Topics . Occasions . Authors
If you want to make it as a sportsperson - Become knowledgeable in the sport you want to participate in. Think about the sport and what it can offer in its entirety. You shouldn't want to become a professional sportsperson because of the money. There's a lot more to gain from being involved in sport. Work hard to get what you want. If it's your ambition, go for it. You don't have to be the best in the world to make it as an elite athlete. You need to be a grafter and be prepared to sacrifice.
In the past we have always assumed that the external world around us has represented reality, however confusing or uncertain, and that the inner world of our minds, its dreams, hopes, ambitions, represented the realm of fantasy, and the imagination. These roles, it seems to me, have been reversed. The most prudent and effective method of dealing with the world around us is to assume that it is a complete fiction - conversely, the one small node of reality left to us is inside of our own heads.
The men and woman who make the best boon companions seem to have given up hope of doing something else...some defect of talent or opportunity has cut them off from their pet ambition and has thus left them with leisure to take an interest in their lives of others. Your ambition may be, it makes him keep his thoughts at home. But the heartbroken people - if I may use the word in a mild, benevolent sense - the people whose wills are subdued to fate, give us consolation, recognition, and welcome.
Erasmus dramatizes a well-established political position: that of the fool who claims license to criticize all and sundry without reprisal, since his madness defines him as not fully a person and therefore not a political being with political desires and ambitions. The Praise of Folly, therefore sketches the possibility of a position for the critic of the scene of political rivalry, a position not simply impartial between the rivals but also, by self-definition, off the stage of rivalry altogether.
I have given up the ambition to be a great scholar. I want to be more- simply a human. . . . We are not true humans, but beings who live by a civilization inherited from the past, that keeps us hostage, that confines us. No freedom of movement. Nothing. Everything in us is killed by our calculations for our future, by our social position and cast. You see, I am not happy-yet I am happy. I suffer, but that is part of life. I live, I don't care about my existence, and that is the beginning of wisdom.
The decay of decency in the modern age, the rebellion against law and good faith, the treatment of human beings as things, as the mere instruments of power and ambition, is without a doubt the consequence of the decay of the belief in man as something more than an animal animated by highly conditioned reflexes and chemical reactions. For, unless man is something more than that, he has no rights that anyone is bound to respect, and there are no limitations upon his conduct which he is bound to obey.
We can say without exaggeration that the present national ambition of the United States is unemployment. People live for quitting time, for weekends, for vacations, and for retirement; moreover, this ambition seems to be classless, as true in the executive suites as on the assembly lines. One works not because the work is necessary, valuable, useful to a desirable end, or because one loves to do it, but only to be able to quit - a condition that a saner time would regard as infernal, a condemnation.
We can roam the bloated stacks of the Library of Alexandria, where all imagination and knowledge are assembled; we can recognize in its destruction the warning that all we gather will be lost, but also that much of it can be collected again; we can learn from its splendid ambition that what was one man's experience can become, through the alchemy of words, the experience of all, and how that experience, distilled once again into words, can serve each singular reader for some secret, singular purpose.
Government is saying to the average citizen every January 1: 'For the next five months you'll be working for us, for goals we shall determine. Is that clear? After May 5 you may look after your own needs and ambitions, but report back to us next January. Now move along.' ... If nearly half of what you make is spent by someone else, that means that half your work time is spent working for someone else. Call me a radical, but I think that comes dangerously close to being a form of indentured servitude.
It is simple to follow the easy and familiar path of personal ambition and private gain. It is more comfortable to sit content in the easy approval of friends and of neighbours than to risk the friction and the controversy that comes with public affairs. It is easier to fall in step with the slogans of others than to march to the beat of the internal drummer - to make and stand on judgements of your own. And it far easier to accept and to stand on the past, than to fight for the answers of the future
Man is in pursuit of two goals: he is looking for happinesse and, being by essence empty ("étant vide par essence", Fr.), he is trying to fill (or take up, - "remplir", Fr.) his life; the latter reason play a more considerable role than we ordinarily think. What we take for vainglory, ambition, love of power and riches (or wealth), is often, indeed, a need to mask this emptiness, a need to let one's hair down (or to live it up), to put oneself on a false scent or trail. (de se donner le change", Fr.)
Freedom is necessary for two reasons. It's necessary for the individual, because the individual, no matter how good the society is, every individual has hopes, fears, ambitions, creative urges, that transcend the purposes of his society. Therefore we have a long history of freedom, where people try to extricate themselves from tyranny for the sake of art, for the sake of science, for the sake of religion, for the sake of the conscience of the individual - this freedom is necessary for the individual.
In all ages of the world, priests have been enemies to liberty; and it is certain, that this steady conduct of theirs must have been founded on fixed reasons of interest and ambition. Liberty of thinking, and of expressing our thoughts, is always fatal to priestly power, and to those pious frauds, on which it is commonly founded; and, by an infallible connexion, which prevails among all kinds of liberty, this privilege can never be enjoyed, at least has never yet been enjoyed, but in a free government.
When I hear that Jennifer Lopez is such a role model for Latinas, on the one hand I respect her for her business sense and I respect her for her ambition. But she's in the entertainment world. She's done it on her looks and very specifically on her anatomy. Madonna is also considered a great businesswoman and so is Yoko Ono. I feel if I had a young daughter right now, I would feel a little discouraged if that was my daughter's primary role model for success and for young people, for Latinas and Latinos.
Nature has a way sometimes of reminding Man of just how small he is. She occasionally throws up terrible offspring's of our pride and carelessness to remind us of how puny we really are in the face of a tornado, an earthquake, or a Godzilla. The reckless ambitions of Man are often dwarfed by their dangerous consequences. For now, Godzilla - that strangely innocent and tragic monster - has gone to earth. Whether he returns or not, or is never again seen by human eyes, the things he has taught us remain...
We are accustomed to repeating the cliché, and to believing, that 'our most precious resource is our children.' But we have plenty of children to go around, God knows, and as with Doritos, we can always make more. The true scarcity we face is practicing adults, of people who know how marginal, how fragile, how finite their lives and their stories and their ambitions really are but who find value in this knowledge, even a sense of strange comfort, because they know their condition is universal, is shared.
Oh, September! It is so soon for you to lose your friends to good work and strange loves and high ambitions. The sadness of that is too grown-up for you. Like whiskey and voting, it is a dangerous and heady business, as heavy as years. If I could keep your little tribe together forever, I would. I do so want to be generous. But some stories sprout bright vines that tendril off beyond our sight, carrying the folk we love best with them, and if I knew how to accept that with grace, I would share the secret.
As I glanced at the phraseology of the research report, dull and unfathomable to outsiders like me, I thought that if you have the ambition to become a villain, the first thing you should do is learn to be impenetrable. Don’t act like Blofeld—monocled and ostentatious. We journalists love writing about eccentrics. We hate writing about impenetrable, boring people. It makes us look bad: the duller the interviewee, the duller the prose. If you want to get away with wielding true, malevolent power, be boring.
The monk, the inquisitor, and the Jesuit were lords of Spain,- sovereigns of her sovereign, for they had formed the dark and narrow mind of that tyrannical recluse. They had formed the minds of her people, quenched in blood every spark of rising heresy, and given over a noble nation to a bigotry blind and inexorable as the doom of fate. Linked with pride, ambition, avarice, every passion of a rich, strong nature, potent for good and ill, it made the Spaniard of that day a scourge as dire as ever fell on man.
Science in England is not a profession: its cultivators are scarcely recognised even as a class. Our language itself contains no single term by which their occupation can be expressed. We borrow a foreign word [Savant] from another country whose high ambition it is to advance science, and whose deeper policy, in accord with more generous feelings, gives to the intellectual labourer reward and honour, in return for services which crown the nation with imperishable renown, and ultimately enrich the human race.
They say no land remains to be discovered, no continent is left unexplored. But the whole world is out there, waiting, just waiting for me. I want to do things-- I want to walk the rain-soaked streets of London, and drink mint tea in Casablanca. I want to wander the wastelands of the Gobi desert and see a yak. I think my life's ambition is to see a yak. I want to bargain for trinkets in an Arab market in some distant, dusty land. There's so much. But, most of all, I want to do things that will mean something.
One of the things that we have to change in this country is the idea that people can't disagree without challenging each other's character and patriotism. I have never suggested that Sen. McCain picks his positions on national security based on politics or personal ambition. I have not suggested it because I believe that he genuinely wants to serve America's national interest. Now, it's time for him to acknowledge that I want to do the same. Let me be clear: I will let no one question my love of this country.
When I was doing Shakespeare and I had spent a lot of time and effort in trying to become a great Shakespearean actress. That was how I started my career, was in the theater doing Shakespeare. And my ambition was to be a great classical actress. That was what I wanted more than anything. So, I really pursued that in the first four years of my career. And it was an uphill struggle. It really was. Shakespeare's difficult and Shakespeare in a big theater is even more difficult. So, anyway, it was a struggle for me.
Moreover, they [the Central Asian Republics] are of importance from the standpoint of security and historical ambitions to at least three of their most immediate and more powerful neighbors, namely Russia, Turkey and Iran, with China also signaling an increasing political interest in the region. But the Eurasian Balkans are infinitely more important as a potential economic prize: an enormous concentration of natural gas and oil reserves is located in the region, in addition to important minerals, including gold.
Emulation, even in brutes, is sensitively "nervous." See the tremor of the thoroughbred racer before he starts. The dray-horse does not tremble, but he does not emulate. It is not his work to run a race. Says Marcus Antoninus, "It is all one to a stone whether it be thrown upward or downward." Yet the emulation of a man of genius is seldom with his contemporaries, that is, inwardly in his mind, although outwardly in his act it would seem so. The competitors with whom his secret ambition seems to vie are the dead.
Precocious and eccentric are okay. But I think that people in the arts represent something integral and kind of secretive in everybody else. So the reason people like some artists is because they're saying or doing something that they would like to do or say, but they don't have the balls or the means. People are really afraid to put their ass on the line. Just to put your face on a poster and put your name in big print and say "Come see me," that takes some cojones, you know? Ambition is nothing to be ashamed of.
Brother raises a hand against brother and son against father (how terrible!) and the father also against son. And moreover it is a continuity-matter, for if the father did not strike the son, they would not be alike. It is done to perpetuate similarity. Oh, Henderson, man cannot keep still under the blows.... A hit B? B hit C?--we have not enough alphabet to cover the condition. A brave man will try to make the evil stop with him. He shall keep the blow. No man shall get it from him, and that is a sublime ambition.
The loved object is simply one that has shared an experience at the same moment of time, narcissistically; and the desire to be near the beloved object is at first not due to the idea of possessing it, but simply to let the two experiences compare themselves, like reflections in different mirrors. All this may precede the first look, kiss, or touch; precede ambition, pride, or envy; precede the first declarations which mark the turning point—for from here love degenerates into habit, possession, and back to loneliness.
We honor ambition, we reward greed, we celebrate materialism, we worship acquisitiveness, we commercialize art, we cherish success and then we bark at the young about the gentle arts of the spirit. The kids know that if we really valued learning, we would pay our teachers what we pay our lawyers and stockbrokers. If we valued art, we would not measure it by its capacity to produce profits. If we regarded literature as important, we would remove it from the celebrity sweepstakes and spend a little money on our libraries.
Fortunately, I'm able to make a living from comics, so I'm privileged enough to be quite choosy, though most cartoonists can't afford to be. It's really an uncomfortable situation, since I'm not an illustrator, though I do get calls from morally indefensible businesses offering me money to decorate their ambitions. It's extremely rare, almost unheard of, in fact, that I am asked to do a comic strip. Do writers get calls to pen Toyota advertisements? Do composers get asked to write chamber pieces about exercise machines?
The Commonwealth of Learning is not at this time without Master-Builders, whose mighty Designs, in advancing the Sciences, will leave lasting Monuments to the Admiration of Posterity; But every one must not hope to be a Boyle, or a Sydenham; and in an Age that produces such Masters, as the Great-Huygenius, and the incomparable Mr. Newton, with some other of that Strain; 'tis Ambition enough to be employed as an Under-Labourer in clearing Ground a little, and removing some of the Rubbish, that lies in the way to Knowledge.
My doctrine means that I must identify myself with life, with everything that lives, that I must share the majesty of life in the presence of God. The sum-total of this life is God. .. Man is not at peace with himself until he has become like unto God. The endeavor to reach this state is the supreme, the only ambition worth having. And this is self-realisation. This self-realisation is the subject of the Gita, as it is of all scriptures... to be a real devotee is to realise oneself. Self-realisation is not something apart.
Ambitions for self may be quite modest. . . . Ambitions for God, however, if they are to be worthy, can never be modest. There is something inherently inappropriate about cherishing small ambitions for God. How can we ever be content that he should acquire just a little more honour in the world? No. Once we are clear that God is King, then we long to see him crowned with glory and honour, and accorded his true place, which is the supreme place. We become ambitious for the spread of his kingdom and righteousness everywhere.
For more than two generations, my family had never achieved their ambitions. Their talents were unappreciated and unused. They deserved better. They hadn't done anything wrong; they just had some bad breaks. Why was I succeeding? Why was I living my dreams? I wasn't more deserving than they were. I wasn't smarter or a better person. What was the difference between us that allowed me to attain so much in a short time? America. America was the difference. I had been born a citizen of the greatest nation in all of human history.
They have a policy in China for their big companies called "Go abroad." It's a rational thing for both the company and the country to say, "We want big, successful companies." Particularly in areas where they need it: agriculture, energy, technology. I think banking, too. One or two have bought a trading house. Some have already begun expanding around the world. Of course they're going to have those ambitions. Why wouldn't they? They're just doing it methodically. It's a logical strategy and, well-executed, they will succeed.
The great end of prudence is to give cheerfulness to those hours which splendour cannot gild, and acclamation cannot exhilarate; those soft intervals of unbended amusement, in which a man shrinks to his natural dimensions, and throws aside the ornaments or disguises which he feels in privacy to be useless incumbrances, and to lose all effect when they become familiar. To be happy at home is the ultimate result of all ambition, the end to which every enterprise and labour tends, and of which every desire prompts the prosecution.
An entrepreneur is someone who, almost artistically, designs a living entity which embodies the values, beliefs, and ambitions of the creator. It's impossible for a larger entity to swallow a smaller one without completely reshaping it. When this process begins, a wild visionary - the entrepreneur type - is the most toxic, indigestible actor imaginable. And this is why I roll my eyes when a new acquisition is announced: Because I don't see it as a triumphant graduation but a sacrifice to an industry that is afraid to dream big.
Hitler appeared, a man with limited intellectual abilities and unfit for any useful work, bursting with envy and bitterness against all whom circumstance and nature had favored over him....In his desperate ambition for power he discovered that his speeches, confused and pervaded with hate as they were, received wild acclaim by those whose situation and orientation resembled his own. He picked up this human flotsam on the streets and in the taverns and organized them around himself. This is the way he launched his political career.
Change may be the vitalizing wind blowing through the house of life, but it is not an abiding force. We need permanent things to soak peace into us as well as progress - the beauty of the earth, seedtime and harvest, the smiles of lovers, the joy of the young in being alive, pride in craftsmanship. Why, oh why must we let ourselves forget these lasting treasures in an age of consuming ambition, speed madness and accumulated goods that leave us no chance to live? If we cannot be contented with a little no wealth will ever satisfy us.
I remember [Patrick J. Adams] being in a particularly disillusioned place and really wanting your ambitions to be met with opportunity and not feeling like they were. It's all the more reason that I feel grateful to be able to stay connected and be in each other's lives. Obviously now you're in a very different place, and it's really nice to be able to look back on that and be reminded of how far we've come, at least in the opportunity aspect. The mental state aspect of it is a different story, I'm sure, but I always knew you would work.
It is a psychological law that whatever we desire to accomplish we must impress upon the subjective or subconscious mind; that is, we must register a vow with ourselves, we must make our resolution with vigor, with faith that we can do the thing we want to do; we must register our conviction with such intensity that the great creative forces within us will tend to realize them. Our impressions will become expressions just in proportion to the vigor with which we register our vows to accomplish our ambitions, to make our visions realities.
What nobody tells people who are beginners… is that all of us who do creative work, we get into it because we have good taste. But there is this gap. For the first couple years you make stuff, and it’s just not that good. It’s trying to be good, it has potential, but it’s not… your taste is why your work disappoints you… We know our work doesn’t have this special thing that we want it to have. We all go through this… It is only by going through a volume of work that you will close that gap, and your work will be as good as your ambitions.
I was influenced by the Beats because I actually just began to commit adolescence around 1955, when "Howl" and Rebel Without a Cause and a lot of other new things were popping up. (Again I'm trying to give you a finite version of this career.) And then I came under the sway of Wallace Stevens when I was in college and graduate school, and basically set as a life goal the ambition of writing third-rate Wallace Stevens. I thought I would be completely content if I was recognized at some later point in my life as a third-rate Wallace Stevens.
To play with baubles is our ambition, not to deal with grave questions in a spirit of serious energy. But while we are playing with baubles, with our Legislative Councils, our Simultaneous Examinations, our ingenious schemes for separating the judicial from the executive functions, - while we, I say, are finessing about trifles, the waters of the great deep are being stirred and that surging chaos of the primitive man over which our civilised societies are superimposed on a thin crust of convention, is being strangely and ominously agitated.
This is a very fundamental reason why man cannot become meditative - or why very few men have dared to become meditative. Our training is of the mind. Our education is for the mind. Our ambitions, our desires, can only be fulfilled by the mind. You can become president of a country, prime minister, not by being meditative but by cultivating a very cunning mind. The whole education is geared by your parents, by your society, so that you can fulfill your desires, your ambitions. You want to become somebody. Meditation can only make you a nobody.
How could a readiness for war in time of peace be safely prohibited, unless we could prohibit, in like manner, the preparations and establishments of every hostile nation? The means of security can only be regulated by the means and the danger of attack. They will, in fact, be ever determined by these rules, and by no others . . . . If one nation maintains constantly a disciplined army, ready for service of ambition or revenge, it obliges the most pacific nations who may be within the reach of its enterprises to take corresponding precautions.
Nothing is very strong: strong enough to steal away a man's best years not in sweet sins but in a dreary flickering of the mind over it knows not what and knows not why, in the gratification of curiosities so feeble that the man is only half aware of them, in drumming of fingers and kicking of heels, in whistling tunes that he does not like, or in the long, dim labyrinth of reveries that have not even lust or ambition to give them a relish, but which, once chance association has started them, the creature is took weak and fuddled to shake off.
If the idea is you're working at a job solely to pay the bills because you have ambitions to do something else, if you're not actively trying to do that other thing, you've gotta make sure you're doing that. Sometimes you've gotta take away your own safety net. But if you feel miserable in a day job, in any job, get out of that. Look for something else. Stay in that job until you have the other thing set up, and then go to that other thing. But sometimes you've just got to jump out with a parachute and trust that you're going to land someplace safe.
When there is no thought. no desire, no ambition, in that state of no-mind truth descends in you - or ascends in you. As far as the dimension of truth is concerned both are the same, because in the world of the innermost subjectivity height and depth mean the same. It is one dimension: the vertical dimension. Mind moves horizontally, no-mind exists vertically. The moment the mind ceases to function - that's what meditation is all about: cessation of the mind, total cessation of the mind - your consciousness becomes vertical; depth and height are yours.
The reason to go public is that it is a massive branding, marketing, credibility, trust-building exercise with your customers, and then it allows you to consolidate power and scale and market share. Do we want to be a huge company with a huge impact? If the answer to that is yes, the only way that that happens is by going public. It is effectively a branding event that catalyzes interest. It helps with recruiting, it helps with marketing, it helps with sales. It just helps on many dimensions. I think it's basically a litmus test for the CEO's ambition.