Nature Quotes

“I don't believe that math and nature respond to democracy. Just because very clever people have rejected the role of the infinite, their collective opinions, however weighty, won't persuade mother nature to alter her ways. Nature is never wrong.”

“Love loves and in loving always looks beyond what it has in hand and possesses. The driving impulse [*Triebimpuls*] which arouses may tire out; love itself does not tire. This *sursum corda* which is the essence of love may take on fundamentally different forms at different elevations in the various regions of value. The sensualist is struck by the way the pleasure he gets from the objects of his enjoyment gives him less and less satisfaction while his driving impulse stays the same or itself increases as he flies more and more rapidly from one object to the next. For this water makes one thirstier, the more one drinks. Conversely, the satisfaction of one who loves spiritual objects, whether things or persons, is always holding out new promise of satisfaction, so to speak. This satisfaction by nature increases more rapidly and is more deeply fulfilling, while the driving impulse which originally directed him to these objects or persons holds constant or decreases. The satisfaction always lets the ray of the movement of love peer out a little further beyond what is presently given. In the highest case, that of love for a person, this movement develops the beloved person in the direction of ideality and perfection appropriate to him and does so, in principle, beyond all limits.However, in both the satisfaction of pleasure and the highest personal love, the same *essentially infinite process* appears and prevents both from achieving a definitive character, although for opposite reasons: in the first case, because satisfaction diminishes; in the latter, because it increases. No reproach can give such pain and act so much as a spur on the person to progress in the direction of an aimed-at perfection as the beloved's consciousness of not satisfying, or only partially satisfying, the ideal image of love which the lover brings before her―an image he took from her in the first place. Immediately a powerful jolt is felt in the core of the soul; the soul desires to grow to fit this image. "So let me seem, until I become so." Although in sensual pleasure it is the *increased variety* of the objects that expresses this essential infinity of the process, here it is the *increased depth of absorption* in the growing fullness of one object. In the sensual case, the infinity makes itself felt as a self-propagating unrest, restlessness, haste, and torment: in other words, a mode of striving in which every time something repels us this something becomes the source of a new attraction we are powerless to resist. In personal love, the felicitous advance from value to value in the object is accompanied by a growing sense of repose and fulfillment, and issues in that positive form of striving in which each new attraction of a suspected value results in the continual abandonment of one already given. New hope and presentiment are always accompanying it. Thus, there is a positively valued and a negatively valued *unlimitedness of love*, experienced by us as a potentiality; consequently, the striving which is built upon the act of love is unlimited as well. As for striving, there is a vast difference between Schopenhauer's precipitate "willing" born of torment and the happy, God-directed "eternal striving" in Leibniz, Goethe's Faust, and J. G. Fichte."―from_Ordo Amoris_”

“Dealing with chronic anxiety has taught me to better understand the nuances of mental illness and the very individual nature of it.”

“To become an able and successful man in any profession, three things are necessary, nature, study and practice.”

“Supporters of the [environmental] movement often appear to worship not the God of heaven, but the god of nature. This is a dangerous form of idolatry. Anytime animal life becomes more sacred in our view than human life, we have lost sight of our proper priorities.”

“If we are enveloped in images, we are also enveloped in forms, in spirit, which is nature, and in nature, which is spirit. Daily and continually we associate with this unified world of nature and spirit without knowing it. But only the person to whom this association has become clear understands what is meant when we talk of Sophia as a heightened and spiritualized earth. But this formulation is already distorted as well. The earth has not changed at all, it is neither heightened and spiritualized: it remains what is always was. Only the person who experiences this Earth Spirit has transformed himself, he alone is changed by it and has, perhaps, been heightened and spiritualized. However, he too remains what he always was and has only become, along with the earth, more transparent to himself in his own total reality.Here also we must differentiate between the reality of our total existence and the differentiating formulations of our consciousness. Certainly, our consciousness makes the attempt to separate a spiritual from a natural world and to set them in opposition, but this mythical division and opposition of heaven and earth proves more and more impracticable. If, in the process of integration, consciousness allies itself with the contents of the unconscious and the mutual interpenetration of both systems leads to a transformation of the personality, a return to the primordial symbolism of the myth ensues. Above and below, heaven and earth, spirit and nature, are experienced again as coniunctio, and the calabash that contains them is the totality of reality itself.”

“But this Christ or Redeemer took not upon him the nature of angels, but the seed of Abraham, that is, human nature, that in the nature which sinned he might make the expiation required.”

“When all the world appears to be in a tumult, and nature itself is feeling the assault of climate change, the seasons retain their essential rhythm. Yes, fall gives us a premonition of winter, but then, winter, will be forced to relent, once again, to the new beginnings of soft greens, longer light, and the sweet air of spring.”

“What is freedom as a human experience? Is the desire for freedom something inherent in human nature? Is it an identical experience regardless of what kind of culture a person lives in, or is it something different according to the degree of individualism reached in a particular society? Is freedom only the absence of external pressure or is it also the presence of something—and if so, of what? What are the social and economic factors in society that make for the striving for freedom? Can freedom become a burden, too heavy for man to bear, something he tries to escape from? Why then is it that freedom is for many a cherished goal and for others a threat?”

“When pursued it becomes clear that this separation between one's self and the Church usually stems from deep unresolved pain or dissatisfaction rooted in early religious upbringing. Sometimes it arises from a contemporary image of the Church as authoritarian, chauvinistic, hypocritical, or unforgiving in nature. Though thirsting spiritually for a relationship, some find it too threatening or the prospects too unsatisfying to have to return to a painful image or experience associated with God and the religious realm. This group ay actually scorn the Church because it is not intellectually acceptable to live with a reality that can only be accepted on faith. "To believe in something non-verifiable,' they say, 'is to be weak in one's thin”

“The man went to the controls, looking up at me, flaring his nostrils to my actions. His voice was like a voice under water. “We’ll see what becomes of your rebellious nature when you lose your memories, Rei Lin.” He punched a few buttons and turned the knob on the wall to the right.”

“You don't have to be a tactile person to enjoy an embrace or a touch of the hand - it's basic human nature. It's a crucial part of how we function.”

“The body is ready to have babies. Nature wants it done then, when the body can handle it, not after 40, when the income can handle it.”

“On the contrary, having the amiable vanity which knits us to those who are fond of us, and disinclines us to those who are indifferent, and also a good grateful nature, the mere idea that a woman had a kindness towards him spun little threads of tenderness from out his heart towards hers.”

“You don't believe in Nature anymore. It's too isolated from you. You've abstracted it. It's so messy and damaged and sad. Your eyes glaze as you travel life's highway past all the crushed animals and the Big Gulp cups.”

“Reason excludes faith," Alessandro responded, watching the blood-red mite as it made a dash for the rim. "It's deliberately limited. It won't function with the materials of religion. You can come close to proving the existence of God by reason, but you can't do it absolutely. That's because you can't do anything absolutely by reason. That's because reason depends on postulates. Postulates defy proof and yet they are essential to reason. God is a postulate. I don't think God is interested in the verification of His existence, and, therefore, neither am I. Anyway, I have professional reasons to believe. Nature and art pivot faithfully around God. Even dogs know that.”

“Invoking nature with its implied supremacy ignores that many cultures have fundamentally differing ideas of even what nature is, much less how it should work.”

“The mission of art is to represent nature not to imitate her.”

“Where they gone for the timber it ben a special place of myn. Where the old track sydls the hy groun sholder. It wer woodit with oak there. Hy groun on 1 side of the track and on the other it sloaps off sharp tords Widders Dump. The track runs pas that holler they call Mr Clevvers Roaling Place it wer the track we all ways took going to and from the form. It wer the shape of the groun I liket and the feal of it. That fealing you get on hy groun over looking the low. Some times sydling that sholder youwd see crows be low you cruising. Looking down from there at Widders Dump it seamt so low and little it lookit easy ternt a way from. Back then I never 1ce ben on that hy groun sholder oansome. Never ben any where at all oansome. Never in my woal life put foot outside a fents without at leas 5 more for dog safe. I ben saving up that hy groun in my mynd tho. Thinking may be some time there myt come a time Iwd chance it oansome. I dint want no woodlings cleart there I just wantit that place lef the way it ben. I tol my self never mynd but I myndit.”

“If I follow the inclination of my nature, it is this: beggar-woman and single, far rather than queen and married.”