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Theology is indispensable for religious communities to make sense of themselves and their changing views about the world in light of what is perceived to be revelation, but, at the same time, that theology can have a pretentiousness, or double pretentiousness, if it is acontextual as opposed to contextual, if it is foundationalist as opposed to antifoundationalist, or ahistorical as opposed to historicist.

Because I would never work for a niche publication or a niche program on television and because I am a journalist and not an opinion person, my job is to try to see how many different points of view I can represent or how. It's not even a question of who you don't offend because you are always going to offend somebody. The question is how can you get people to listen to the information you have to present.

A foreign minister, I will maintain it, can never be a good man of business if he is not an agreeable man of pleasure too. Half his business is done by the help of his pleasures: his views are carried on, and perhaps best, and most unsuspectedly, at balls, suppers, assemblies, and parties of pleasure; by intrigues with women, and connections insensibly formed with men, at those unguarded hours of amusement.

To-day we live so cowed under the bombardment of this intellectual artillery that hardly anyone can attain to the inward detachment that is required for a clear view of the monstrous drama. The will-to-power operating under a pure democratic disguise has finished off its masterpiece so well that the object's sense of freedom is actually flattered by the most thorough-going enslavement that has ever existed.

The climatically inefficient and economically disastrous Kyoto Protocol, based on IPCC projections, was correctly defined by President George W. Bush as "fatally flawed". This criticism was recently followed by the President of Russia Vladimir V. Putin. I hope that their rational views might save the world from enormous damage that could be induced by implementing recommendations based on distorted science.

I think that everybody has acknowledged that, in controlling foxes, hunting is hardly used as a method at all. To say that other ways of killing foxes, such as shooting, are crueller is to accuse all those people who work in the countryside of being more cruel than they need to be. In all the time that I have lived in and represented the countryside, I have seen no evidence that those people have that view.

A rigorous doctrine of imputation is not only limiting but ends up doing a disservice to the nature of grace and justification. It makes the transactions of the gospel basically juridical. In the Roman view, justification and sanctification are a seamless fabric. It is more than a question of God simply seeing us through a legal scrim of Christ's righteousness. Righteousness actually begins to transform us.

My view of university training is to unsettle the minds of young men, to widen their horizons, to inflame their intellects. It is not a hardening, or settling process. Education is not to teach men facts, theories, or laws; it is not to reform them, or amuse them, or to make them expert technicians in any field; it is to teach them to think, to think straight if possible; but to think always for themselves.

The conception that government should be guided by majority opinion makes sense only if that opinion is independent of government. The ideal of democracy rests on the belief that the view which will direct government emerges from an independent and spontaneous process. It requires, therefore, the existence of a large sphere independent of majority control in which the opinions of the individuals are formed.

We live in a time when people are afraid of beauty, because beauty passes; you can't hang on to it. And even if you see something or someone beautiful, the next time you hear it, it sounds different. So you can't cling to beauty; beauty passes and when that passes, you realize you pass too, and you will die. And that's why people cry at a beautiful view, a beautiful lecture, a beautiful painting, a new baby.

The principal thing is the question of how our culture views age: that old is ugly Just think of Rodin, how he dealt with people of all ages. I have the feeling that I'm alive, I have a body I can make it extremely interesting. That keeps me alive and vital. It's a kind of process of energizing myself by my belief that the classical tradition of art that we've inherited from the Greeks is a load of bullshit.

American views today are weak, confused, and divided. On one side, many progressive liberals still think that we humans are essentially good and getting better and better. On the other side, many postmoderns actually think it is worse to judge evil than to do evil. And in the middle, many ordinary folk plaster life with rainbows and smile buttons and wander through life on the basis of sentiment and clichés.

The notorious tendency of conservative apologists and New Age paperback writers alike is to leap from mere possibility to the right to believe. "If there might be space aliens, we can assume there are." "If the idea of Atlantis is not impossible, we can take it for granted." "If the traditional view of gospel authorship cannot be definitievely debunked, we can go right on assuming it's truth." No, you can't.

Magic is the power within oneself. You have enough strength and exertion and energy to view things as they are, personally, properly, and directly. You have the chance to experience the brightness of life and the haziness of life, which is also a source of power. The fantastically sharp-edged quality of life can be experienced personally and directly. There is a powerful sense of perception available to you.

Someone asked me very recently why I have 8 million views on TED - "your work resonates, what are you doing?" What I think my contribution is, what I do well, is I name experiences that are very universal that no one really talks about. That's the researcher in me; that's really part of being a grounded theory researcher - putting names to concepts and experiences that people have. That's the researcher part.

One of the things in the Mary Shelley [Frankenstein] is that the creature tells his story, so this begins with the creature's point of view. So, it literally starts with the creature opening his eyes and is born - but is obviously in his 30s. But because they're the creator and the created we thought it would be really interesting if they could look at each other every other night and play each other's roles.

My belief in free competitive economic enterprise does not rest solely or even mainly on arguments of economic efficiency, though, heaven knows, these are cogent enough. It rests essentially on the view that the free market is the only safe way of ensuring that productive effort is directed towards supplying what individuals actually want, and in a way which secures the dignity and independence of the worker.

Dynamic ecstasy is absolute romanticism , absolute heroism . And here I return to my point. From my point of view, after the catastrophe which we feel and think is universal, a catastrophe resulting from an excess of useless dynamism of useless progress, of useless realism, of useless technology, after this an unattainable democracy is to be reached through the conception and realization of a new romanticism.

Again, when we view a scene fleetingly, do we consciously see all the details even though we don't retain them, or do we not see them in the first place? Neurological information is crucial to deciding these questions. After all, they are so interesting precisely because unaided introspection cannot resolve them. Rather we need to know what is going on in the brain activities that constitute visual awareness.

First and foremost is to not allow the reestablishment, if you will, of an extremist sanctuary that can export the kind of terror that ended up with terrorists taking down the World Trade Center and plowing into the Pentagon and a field in Pennsylvania. That's the point: We started this war because the Sept. 11 attack came from this area. And we do not fight alone, but with some 40 allies who share that view.

The imaginations excited by the view of an unknown and untravelled wilderness are not such as arise in the artificial solitude of parks and gardens... The phantoms which haunt a desert are want, and misery, and danger; the evils of dereliction rush upon the thoughts; man is made unwillingly acquainted with his own weakness, and meditation shows him only how little he can sustain, and how little he can perform.

I do not feel that the West has really become less condescending toward foreign cultures than the Greeks and Romans were: it has only become more tolerant. Mind you, not toward Islam—only toward certain other Eastern cultures, which offer some sort of spiritual attraction to the spirit-hungry West and are, at the same time, too distant from the Western world-view to constitute any real challenge to its values.

Psychiatry's a young science. Yesterday's madman may be tomorrow's genius. Beethoven and Van Gogh were both a bit loopy. In my view, most madmen are remarkable. They're explorers, travelers beyond the rim of consciousness. Not surprising if they pick up a few bugs and get sick. That's all it is, madness. Mad just means sick. If you get fluid on the lungs it's pleurisy. If it's fluid on the brain, it's insanity.

To view an object in the proper light we must stand away from it. The study of the classical literatures gives the aloofness which cultivates insight. In learning to live with peoples and civilizations that have long ceased to be alive, we gain a vantage point, acquire an enlargement and elevation of thought, which enable us to study with a more impartial and liberal mind the condition of the society around us.

What a view, i said again. The river was blank and mindless with beauty. It was the most glorious thing I have ever seen. But it was not seeing, really. For once it was not just seeing. It was beholding. I beheld the river in its icy pit of brightness, in its far-below sound and indifference, in its large coil and tiny points and flashes of the moon, in its long sinuous form, in its uncomprehending consequence.

There is a reason for the affected profession of " anarchist sympathies" among Tories and grandees, and of " libertarian principles" by Hobbesian yahoos of the right. Among the former, one sees the upholding of the view that a gentleman's business and property are his own, and none of the government's. Among the latter, a distaste for democracy, for taxation, and for the need to consult others about the planet.

First of all, there are those who simply don't care for [Bob] Dylan, or at least, don't think he's that great. Some of the former sound very much as if they are afflicted with the kind of contrarianism inevitably bred by cultural orthodoxy - Dylan is overwhelmingly rated a giant and a marvel, the acclamation of whom they feel to be de rigueur; and rather than judge for themselves, they embrace the opposite view.

I really do believe that there are those who would like and trust me better if they saw me weeping into a whisky, making a fool of myself, getting aggressive, maudlin and drunkenly out of control. I have never found those states in others anything other than tiring, awkward, embarrassing and fantastically dull, but I am quite sure that people would cherish a view of me in that condition at least once in a while.

At the start of the eighties, Tony and I [Tony Wakefield was one of the original members of DIJ] were involved in radical left politics and beneath it history students. In search of a political view for the future we came across National Bolshevism which is closely connected with the SA hierarchy. People like Gregor Strasser and Ernst Röhm who were later known as 'second revolutionaries' attracted our attention.

I feel guilty when people say I'm the greatest on the scene. What's good or bad doesn't matter to me; what does matter is feeling and not feeling. If only people would take more of a true view and think in terms of feelings. Your name doesn't mean a damn, it's your talents and feelings that matter. You've got to know much more than just the technicalities of notes; you've got to know what goes between the notes.

Looking at your life as a debt may seem the dreariest view of things at a distance; but it cannot really be so. What makes life dreary is the want of motive; but once beginning to act with the penitential, loving purpose you have in your mind, there will be unexpected satisfactions--there will be newly-opening needs--continually coming to carry you on from day to day. You will find your life growing like a plant.

Radical views that are outside the mainstream generally (but not always) are more reliable than the dominant view because they are more regularly challenged and tested against evidence. They do not get to float freely down the mainstream; they must swim against the current. They cannot rest on the orthodox power to foreclose dissent, and they are not supported by the unanimity of bias that passes for objectivity.

Over past years we have seen unrelenting pressure from advocates of homosexuality to accept as normal what is not normal, and to characterize those who disagree as narrow-minded, bigoted and unreasonable. Such advocates are quick to demand freedom of speech and thought for themselves, but equally quick to criticize those with a different view and, if possible, to silence them by applying labels like "homophobic."

Widely spaced earth-sheltered towns offer sweeping views over the plains. High-speed trains link the communities. Food is grown in the region. Bikeways are everywhere. Nonpolluting hydrogen powers all vehicles. Sunlight and wind generate the hydrogen. Note the earth-covered bridges, the continuous window bands, the wind machines across the farmlands. In this new America, everything is reused, recycled, conserved.

An earnest conjuration from the King, As England was his faithful tributary, As love between them like the palm might flourish, As peace should still her wheaten garland wear And stand a comma 'tween their amities, And many such-like as's of great charge, That, on the view and knowing of these contents, Without debatement further, more or less, He should the bearers put to sudden death, Not shriving time allow'd.

...we are all inclined to ... direct our inquiry not by the matter itself, but by the views of our opponents; and, even when interrogating oneself, one pushes the inquiry only to the point at which one can no longer offer any opposition. Hence a good inquirer will be one who is ready in bringing forward the objections proper to the genus, and that he will be when he has gained an understanding of the differences.

Science is uncertain. Theories are subject to revision; observations are open to a variety of interpretations, and scientists quarrel amongst themselves. This is disillusioning for those untrained in the scientific method, who thus turn to the rigid certainty of the Bible instead. There is something comfortable about a view that allows for no deviation and that spares you the painful necessity of having to think.

Mathematicians are beginning to view order and chaos as two distinct manifestations of an underlying determinism. And neither state exists in isolation. The typical system can exist in a variety of states, some ordered, some chaotic. Instead of two opposed polarities, there is a continuous spectrum. As harmony and discord combine in musical beauty, so order and chaos combine in mathematical [and physical] beauty.

It ought to be the first endeavour of a writer to distinguish nature from custom; or that which is established because it is right, from that which is right only because it is established; that he may neither violate essential principles by a desire of novelty, nor debar himself from the attainment of beauties within his view, by a needless fear of breaking rules which no literary dictator had authority to enact.

When student-actors see people and the way they behave when together, see the color of the sky, hear the sounds in the air, feel the ground beneath them and the wind on their faces, they get a wider view of their personal world and development in the theater is quickened. The world provides the material for the theater and artistic growth develops hand-in-hand with one's recognition of it and one's self within it.

These days it seems the lyric impulse, so seemingly fragile, comes in for a lot of abuse-or simply a lot of mistrust. What's it for, anyway, in this hard-edged, worried world? Into this cultural uncertainty Gregory Orr's spirited meditation on the surprisingly tensile strength of poetry in the face of profound suffering and grief presents a welcome fresh view of the ancient human instinct to cry out and to praise.

I argue is that philosophers have had a tendency to present a kind of mystical view of the powers of reflection. Unreflective belief acquisition is seen in mechanistic terms, but when philosophers talk about reflection, it is as if reflective processes are not bound by the kinds of limitations which inevitably arise from being embedded within the same causal structure which governs unreflective belief acquisition.

As a John Kerry supporter, I wanted to send him a check. But then it occurred to me that most of that money would end up in the hands of advertising agencies and television networks. And the money would be used to create deceptive commercials that flatter our point of view and shade the facts our way. And I wasn't comfortable with that. But on the other hand, that's how the game is played. You're always grappling.

If you work with such people almost on the level of spiritual direction, you see that they are people who prefer a world view of order and even punitiveness. And for some reason, there's a feeling that the male psyche is going to give that to them. And if that's your view of religion, which it is for many people, if they've never come to the mystical level, religion is for social order and to maintain social order.

To stay away from Christianity because part of the Bible’s teaching is offensive to you assumes that if there is a God he wouldn’t have any views that upset you. Does that belief make sense? If you don’t trust the Bible enough to let it challenge and correct your thinking, how could you ever have a personal relationship with God? In any truly personal relationship, the other person has to be able to contradict you.

You have not been mistaken in supposing my views and feeling to be in favor of the abolition of war. Of my dispos[i]tion to maintain peace until its condition shall be made less tolerable than that of war itself, the world has had proofs, and more, perhaps, than it has approved. I hope it is practicable, by improving the mind and morals of society, to lessen the dispos[i]tion to war; but of its abolition I despair.

We do not know whether it is good to live or to die. Therefore, we should not take delight in living, nor should we tremble at the thought of death. We should be equiminded towards death. This is the ideal. It may be long before we reach it, and only a few of us can attain it. Even then, we must keep it constantly in view, and the more difficult it seems of attainment, the greater should be the effort we put forth.

But, as Bacon has well pointed out, truth is more likely to come out of error, if this is clear and definite, than out of confusion, and my experience teaches me that it is better to hold a well-understood and intelligible opinion, even if it should turn out to be wrong, than to be content with a muddle-headed mixture of conflicting views, sometimes miscalled impartiality, and often no better than no opinion at all.

When I was younger, I was always described as happy-go-lucky. Then I drank and I partied - did all that stuff that might tell you maybe there was a little bit of untruth in that [description]. Now, the surprising thing is that when I say stuff, I actually mean it. I don't have to do the work of trying to formulate my point of view. It just is. And it's surprising how much I love life. I just really have a good time.

The core problem isn’t the fact that we’re lukewarm, halfhearted, or stagnant Christians. The crux of it all is why we are this way, and it is because we have an inaccurate view of God. We see Him as a benevolent Being who is satisfied when people manage to fit Him into their lives in some small way. We forget that God never had an identity crisis. He knows that He’s great and deserves to be the center of our lives.

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