Academics From Canada

"He didn’t think he would understand the strangeness of life if he lived to be a hundred years old."

"A reminder of what it was to be mortal and so doomed to tread one road only and that one only once...We can never truly know the path we have not walked."

"“The Tyrants have cleaned out most of the highway brigands. Just a matter of protecting their own interests. They want to make sure no one else robs us before they do with their border tariffs and taxes.” He spat, discreetly, into the dust of the road. “Personally I preferred the brigands. There were ways of dealing with them.”"

"Devin had never trusted the priests of Eanna in his whole life. They were too shrewd, by far the most subtle of the clergy, by far the most apt to steer events to their own ends, which might lie out of sight, generations away. Servants of a goddess, he supposed, might find it easier to take the longer view of things. But everyone knew that all across the peninsula the clergy of the Triad had their own triple understanding with the Tyrants from abroad: their collective silence, their tacit complicity, bought in exchange for being allowed to preserve the rites that mattered more to them, it seemed, than freedom in the Palm."

"When power is gone the memory of power lingers."

"I suppose being right will have to compensate me for being poor—the story of my life, I fear."

"Music trains the mind, like mathematics, or logic, to precision of mind."

"We’ll fall off that bridge when we cross it."

"Home was a dream she’d had yesterday. A place where children used to play. Among towers near the mountains, by a river, on curving sweeps of white or golden sand beside a palace at the edge of the sea."

"As somebody who understands the pervasive evil of apartheid, to say 'Israel is an apartheid state' is not only false and prejudicial to Israel, but it undermines the real struggle against apartheid and the integrity of that movement."

"Modern technology is not simply an extension of human making through the power of a perfected science, but is a new account of what it is to know and to make in which both activities are changed by their co-penetration."

"Modern human beings since their beginnings have been moved by the faith that the mastery of nature would lead to the overcoming of hunger and labour, disease and war on so widespread a scale that at last we could build the world-wide society of free and equal people. One must never think about technological destiny without looking squarely at the justice in those hopes. Let none of us who live in the well-cushioned west speak with an aesthetic tiredness about our 'worldliness'."

"There is a pressing need to understand our technological destiny from principles more comprehensive than its own. This need lifts us up to ask about the great western experiment in a more than piecemeal way. It pushes us to try to understand its meaning in terms of some openness to the whole which is not simply sustenance for the further realisation of that experiment. But the exigency of our need for understanding must not blind us to the tightening circle in which we find ourselves. We are called to understand technological civilisation just when its very realisation has radically put in question the possibility that there could be any such understanding."

"When we represent technology to ourselves through its own common sense we think of ourselves as picking and choosing in a supermarket, rather than within the analogy of the package deal. We have bought a package deal of far more fundamental novelness than simply a set of instruments under our control. It is a destiny which enfolds us in its own conceptions of instrumentality, neutrality and purposiveness."

"Many people are good at talking about what they are doing, but in fact do little. Others do a lot but don't talk about it; they are the ones who make a community live."

"To look forward, to want life, means we have to be willing to look backwards and become more conscious of all those who have hurt us, all that is broken in us and that has brought us inner deaths, hurts that we may have hidden and stifled. It means that we acknowledge the story of our origins, of our own lives, see and accept our brokenness and the times we also have hurt others. When we have accepted who we are and what we need in order to grow in compassion and peacemaking, we can move forward to give life. To forgive is a gift of God that permits us to let go of our past hurts."

"Community means caring: caring for people. Dietrich Bonhoeffer says: "He who loves community destroys community; he who loves the brethren builds community." A community is not an abstract ideal. We are not striving for perfect community. Community is not an ideal; it is people. It is you and I. In community we are called to love people just as they are with their wounds and their gifts, not as we would want them to be. Community means giving them space, helping them to grow. It means also receiving from them so that we too can grow. It is giving each other freedom; it is giving each other trust; it is confirming but also challenging each other. We give dignity to each other by the way we listen to each other, in a spirit of trust and of dying to oneself so that the other may live, grow and give."

"I am struck by how sharing our weakness and difficulties is more nourishing to others than sharing our qualities and successes."

"Try and find somebody who is lonely. And when you go to see them, they will see you as the messiah. Go and visit a little old lady who has no friends or family. Bring her flowers. People say ‘but that’s nothing.’ It is nothing—but it’s also everything. It always begins with small little things. It all began in Bethlehem. That was pretty small."

"The great thing about people with intellectual disabilities is that they’re not people who discuss philosophy... What they want is fun and laughter, to do things together and fool around, and laughter is at the heart of community."

"Love doesn't mean doing extraordinary or heroic things. It means knowing how to do ordinary things with tenderness."

"Somewhere, the deepest desire for us all is to be appreciated, to be loved, to be seen as somebody of value. But not just seen — and Aristotle makes a difference between being admired and being loved. When you admire people, you put them on pedestals. When you love people, you want to be together. So really, the first meeting I had with people with disabilities, what touched me was their cry for relationship."

"There is that little compass within each one of us where we know what is right, what is just, what is good, what is true."

"Love is to recognize that the other person is a person, is precious, is important and has value..Each one has a gift to bring to others. Each one has his or her mission in the larger family of humanity. Each one reveals the secret face of God."

"The gap between wishful thinking and reality is vast, but in a democratic society no contest of ideas and proposals can proceed in rational ways without all sides sharing at least a modicum of relevant information about the real world, rather than trotting out their biases and advancing claims disconnected from physical possibilities."

"Apple! Boy, what a story. No taxes paid, everything made abroad — yet everyone worships them. This new iPhone, there's nothing new in it. Just a golden color. What the hell, right? When people start playing with color, you know they're played out."

"..we will continue to despise people until we have recognized, loved, and accepted what is despicable in ourselves. So that, then we go down, what is it that is despicable in ourselves? And there are some elements despicable in ourselves, which we don't want to look at, but which are part of our natures, that we are mortal."

"Peace can only come as people begin to meet each other. Those that do have the courage to cross the road, however, to look kindly at people and to listen to them with tenderness, will find people much like themselves, people seeking to be loved for who they are. And that it is OK for each one of us to admit, "I don't have all the truth. ... I am vulnerable, I am broken. I need help." Then comes the realization, "I need your help. I need your friendship." In the end, what you will find, and what you will help the world to discover, Vanier said, is what it means to be human."

"We are very fragile in front of the future. Accidents and sicknesses is the reality. We are born in extreme weakness and our life will end in extreme weakness. So this, people don't want to hold on to that. They want to prove something. They want security. They want to have big bank accounts and all that sort of stuff. But then also, hold lots of fears within us."

"“To be lonely is to feel unwanted and unloved, and therefor unloveable. Loneliness is a taste of death. No wonder some people who are desperately lonely lose themselves in mental illness or violence to forget the inner pain.”"

"Those we most often exclude from the normal life of society, people with disabilities, have profound lessons to teach us. When we do include them, they add richly to our lives and add immensely to our world."

"What people with disabilities want is to relate. This is something unique. It makes people who are closed up in the head become human. The wonderful thing about people with disabilities is that when someone important comes, they don’t care. They care about the relationship. So they have a healing power, a healing power of love."

"Before being Christians or Jews or Muslims, before being Americans or Russians or Africans, before being generals or priests, rabbis or imams, before having visible or invisible disabilities, we are all human beings with hearts capable of loving,"

"The strong need the weak in order to become more human, more compassionate."

"I never believed, as many Marxists professed to do, that normative principles were irrelevant to the socialist movement, that, since the movement was of oppressed people fighting for their own liberation, there was no room or need for specifically moral inspiration in it. I thought no such thing partly for the plain reason that I observed enormous selfless dedication among the active communists who surrounded me in my childhood, and partly for the more sophisticated reason that the self-interest of any oppressed producer would tell him to stay at home, rather than to risk his neck in a revolution whose success or failure would be anyhow unaffected by his participation in it. Revolutionary workers and, a fortiori, bourgeois fellow-travellers without a particular material interest in socialism, must perforce be morally inspired."

"The circumstances of the camping trip are multiply special: many features distinguish it from the circumstances of life in a modern society. One may therefore not infer, from the fact that camping trips of the sort that I have described are feasible and desirable, that society-wide socialism is equally feasible and equally desirable. There are too many major differences between the contexts for that inference to carry any conviction. What we urgently need to know is precisely what are the differences that matter, and how can socialists address them? Because of its contrasts with life in the large, the camping trip model serves well as a reference point for purported demonstrations that socialism across society is not feasible and/or desirable, since it seems eminently feasible and desirable on the trip."

"I believe that certain inequalities that cannot be forbidden in the name of socialist equality of opportunity should nevertheless be forbidden, in the name of community. But is it an injustice to forbid the transactions that generate those inequalities? Do the relevant prohibitions merely define the terms within which justice will operate, or do they sometimes (justifiably?) contradict justice? I do not know the answer to that question."

"I continue to find appealing the sentiment of a left-wing song that I learned in my childhood, which begins as follows: "If we should consider each other, a neighbor, a friend, or a brother, it could be a wonderful, wonderful world, it could be a wonderful world.""

"Every market, even a socialist market, is a system of predation. Our attempt to get beyond predation has thus far failed. I do not think the right conclusion is to give up."

"The natural tendency of the market is to increase the scope of the social relations that it covers, because entrepreneurs see opportunities at the edge to turn what is not yet a commodity into one. Left to itself, the capitalist dynamic is self-sustaining, and socialists therefore need the power of organized politics to oppose it: their capitalist opponents, who go with the grain of the system, need that power less (which is not to say that they lack it!)."

"Whereas many socialists have recently put their faith in market socialism, nineteenth-century socialists were, by contrast, for the most part opposed to market organization of economic life. The mainstream socialist pioneers favored something that they thought would be far superior, to wit, comprehensive central planning, which, it was hoped, could realize the socialist ideal of a truly sharing society. And the pioneers' successors were encouraged by what they interpreted as victories of planning, such as the industrialization of the Soviet Union and the early institution of educational and medical provision in the People's Republic of China. But central planning, at least as practiced in the past, is, we now know, a poor recipe for economic success, at any rate once a society has provided itself with the essentials of a modern productive system."

"Market socialism does not fully satisfy socialist standards of distributive justice, but it scores far better by those standards than market capitalism does, and is therefore an eminently worthwhile project, from a socialist point of view."

"The technology for using base motives to productive economic effect is reasonably well understood. Indeed, the history of the twentieth century encourages the thought that the easiest way to generate productivity in a modern society is by nourishing the motives of which I spoke earlier, namely, those of greed and fear. But we should never forget that greed and fear are repugnant motives. Who would propose running a society on the basis of such motives, and thereby promoting the psychology to which they belong, if they were not known to be effective, if they did not have the instrumental value which is the only value that they have?"

"Certain contemporary overenthusiastic market socialists tend, contrariwise, to forget that the market is intrinsically repugnant, because they are blinded by their belated discovery of the market's instrumental value. It is the genius of the market that it (1) recruits low-grade motives to (2) desirable ends; but (3) it also produces undesirable effects, including significant unjust inequality. In a balanced view, all three sides of that proposition must be kept in focus, but many market socialists now self-deceptively overlook (1) and (3). Both (1) and (2) were kept in focus by the pioneering eighteenth-century writer Bernard Mandeville, whose market-praising Fable of the Bees was subtitled Private Vices, Public Benefits. Many contemporary celebrants of the market play down the truth in the first part of that subtitle."

"It is true, it is true that we were beaten, but in the end, by what? By money and certain ethnic votes, essentially."

"Well, in a case like this, what do we do? We spit in our hands and we start over!"

"Can you imagine feds saying we don't like your answers."

"In his 1981 article, “Eliminative Materialism and the Propositional Attitudes”, Paul Churchland presents several arguments in favor of dropping commonsense psychology that have shaped the modern debate about the status of ordinary notions like belief."

"The basic idea is that cognitive activities are ultimately just activities of the nervous system; and if one wants to understand the activities of the nervous system, then the best way to gain that understanding is to examine the nervous system itself."

"The curiosity of Man, and the cunning of his reason, have revealed much of what Nature held hidden."