Discourse

"Namo Airiyanam - Yellow and Orange Color: Acharya is a head of the Jain congregation. It symbolizes the organizational power,Yellow or orange color represents Acharya. Both Yellow and Orange show wisdom, power to accomplish the goal, and discipline or strong will power in the life."

"Siddhanam - Red Color: Siddha is a pure consciousness or a soul without any Karma attached to it. Both Arihant and Siddha are known as Gods in Jainism. Red color represents Siddha."

"Namo Uvajjhayanam - Green and Blue Color: Upadhyay is a teacher, which shows how to awaken powers and maintain balance of body, mind, and soul. Green or Blue color represents Upadhyay."

"These five salutations are capable of destroying all the sins. Mangalancha Savvesin:Padhamam Havai Mangalam:"

"Mul Mantar is the name of these twelve words. A mantar (mantra) is an empowering formula for repetition; mul {pronounced to rhyme with English ‘pool’) means a root (it is etymologically akin to the muli, or white radish). It is as if the whole of the Guru’s teaching (and of Sikh spirituality) grows from and draws sustenance from this statement. His longer compositions develop this theme, and provide the basis for Sikh theology."

"In the above prayer, Jains salute the virtues of the five benevolent. They do not pray to a specific Tirthankara or monk by name. By saluting them, Jains receive the inspiration from the five benevolent for the right path of true happiness and total freedom from the misery of life. Jain prayers do not ask for any favors or material benefits from their Gods, the Tirthankaras or from monks and nuns."

"Namo Arihantanam - White Color: Arihant is a perfect human being. White color represents Arihant. The white color is the mother of all colors; it is a blending of all colors. It represents pure knowledge."

"The single and most dangerous word to be spoken in business is no. The second most dangerous word is yes. It is possible to avoid saying either."

"A man is rich in proportion to the number of things he can afford to let alone."

"When I go to make a deal and my position is not very good, I go on crutches. But when I'm going to make a deal and I'm in the driver's seat, then I wear my false foot."

"Anger can be an effective negotiating tool, but only as a calculated act, never as a reaction."

"Roger Smith: A negotiator only uses force as a last resort."

"It is always amazing to see how wide a spectrum of results can be obtained from replicating an identical negotiation with different principal actors; it makes no difference whether there subjects are inexperienced or whether they are senior executives and young presidents of business firms. That is an important lesson to be learned here."

"The need is not for the creation of new analytical techniques specially designed for the negotiation process, but rather for the creative use of analytical thinking that exploits existing techniques."

"If I should ever be captured, I want no negotiation - and if I should request a negotiation from captivity they should consider that a sign of duress."

"In business, you don't get what you deserve, you get what you negotiate."

"Roger Smith: The basic rule of negotiating is to consider and respect the other person's feelings."

"The political disposition of peoples should rest upon their own wishes, freely expressed in plebiscites or free elections. If there are legal problems, they can be solved by legal means. If there is a threat of force, it must be rejected. If there is desire for change, it must be a subject for negotiation, and if there is negotiation, it must be rooted in mutual respect and concern for the rights of others."

"The best move you can make in negotiation is to think of an incentive the other person hasn't even thought of - and then meet it."

"My father said, 'You must never try to make all the money that's in a deal. Let the other fellow make some money too, because if you have a reputation for always making all the money, you won't have many deals'."

"No one should be under the illusion that negotiations for the sake of negotiations always advance the cause of peace. If for lack of preparation they break up in bitterness, the prospects of peace have been endangered. If they are made a forum for propaganda or a cover for aggression, the processes of peace have been abused. But it is a test of our national maturity to accept the fact that negotiations are not a contest spelling victory or defeat. They may succeed--they may fail. They are likely to be successful only if both sides reach an agreement which both regard as preferable to the status quo--an agreement in which each side can consider its own situation to be improved. And this is most difficult to obtain. But, while we shall negotiate freely, we shall not negotiate freedom. Our answer to the classic question of Patrick Henry is still no-life is not so dear, and peace is not so precious, "as to be purchased at the price of chains and slavery." And that is our answer even though, for the first time since the ancient battles between Greek city-states, war entails the threat of total annihilation, of everything we know, of society itself. For to save mankind's future freedom, we must face up to any risk that is necessary. We will always seek peace--but we will never surrender."

"Senator Obama is trying to make this into a debate between his reasonable willingness to talk with adversaries on the one hand, and the approach of Senator McCain or the Bush administration on the other being a bunch of unilateralist cowboys who never talk to anybody. That’s not the dispute at all. Every negotiation is an individual decision, whether it’s in our interest to talk or not to talk. And, I think, here’s the key point: Negotiation is not a policy. It's a technique. It's something you use when it's to your advantage, and something that you don't use when it's not to your advantage."

"In any nonviolent campaign there are four basic steps: collection of the facts to determine whether injustices exist; negotiation; self purification; and direct action."

"I am not only convinced that what I say is false, but also that what one might say against it is false. Despite this, one must begin to talk about it. In such a case the truth lies not in the middle, but rather all around, like a sack, which, with each new opinion one stuffs into it, changes its form, and becomes more and more firm."

"The internal or dialectical critique of received opinion does not take place in a single stroke, but in a series of successive approximations to the truth, each of which will seem in its time to be the final one. The student must not be encouraged to race through these stages to the end, but on the contrary to settle down and live with each for a while, so that he has the time to truly take it in and absorb it—and to allow it to transform him. Our lives do not change as quickly as our thoughts. If the student tries to move too fast, he leaves his life behind, and his thinking becomes purely intellectual. He ceases to believe what he thinks and think what he believes. Tempo is everything. Prematurity—showing the student more than he is ready to understand or digest at the moment—is the great wrecker of educations. As Rousseau remarks in Emile, “never show the child anything he cannot see.” Again: the child “must remain in absolute ignorance of ideas … which are not within his reach.” (1979, 183, 178)."

"In dialectic the student … will get training in thinking, whereas the best that he gets now is a vague admonition to think for himself."

"The really fundamental aspect of the dialectic is not the tendency of the finite category to negate itself but to complete itself."

"Dialectics and reflection play the same role for the philosopher as does verse for the poet."

"Instead of ideologically synchronizing contradictions, or assigning them to separate halls of the academy, critical theory seeks to articulate them."

"This organization of functional discourse is of vital importance; it serves as a vehicle of coordination and subordination. The unified, functional language is an irreconcilably anti-critical and anti-dialectical language. In it, operational and behavioral rationality absorbs the transcendent, negative, oppositional elements of Reason."

"No criticism can be brought against a branch of technical science from outside; no thought fitted out with the knowledge of a period and setting its course by definite historical aims could have anything to say to the specialist. Such thought and the critical, dialectical element it communicates to the process of cognition, thereby maintaining conscious connection between that process and historical life, do not exist for empiricism; nor do the associated categories, such as the distinction between essence and appearance, identity in change, and rationality of ends, indeed, the concept of man, of personality, even of society and class taken in the sense that presupposes specific viewpoints and directions of interest."

"Socrates splits himself into two, so that there are two Socrates: the Socrates who knows in advance how the discussion is going to end, and the Socrates who travels the entire dialectical path along with his interlocutor."

"Dialectical logic is loyal to the contradictions, not by the reasoning of “on the one hand and the other” but by tracing the contradictions to their fractured source."

"Such dialectical relation of opposites in and by the proposition is rendered possible by the recognition of the subject as an historical agent whose identity constitutes itself in and against its historical practice, in and against its social reality. The discourse develops and states the conflict between the thing and its function, and this conflict finds linguistic expression in sentences which join contradictory predicates in a logical unit—conceptual counterpart of the objective reality. In contrast to all Orwellian language, the contradiction is demonstrated, made explicit, explained, and denounced."

"We must not think of the problem in terms of a choice between being determined and being free. We must look at it dialectically, and say that man is indeed determined, but that it is open to him to overcome necessity, and that this act is freedom. Freedom is not static but dynamic; not a vested interest, but a prize continually to be won. The moment man stops and resigns himself, he becomes subject to determinism. He is most enslaved when he thinks he is comfortably settled in freedom."

"Every careful method consists of two parts: one of inventing and one of judging. The Stoics have developed with great diligence the ways of judging, and that by means of the science they call dialectic; the art of inventing, which is called topic, … they have completely neglected."

"A law which excludes all dialectic and all reconciliation; which establishes, consequently, both the flawless unity of knowledge and the uncompromising division of tragic existence; it rules over a world without twilight, which knows no effusion, nor the attenuated cares of lyricism; everything must be either waking or dream, truth or darkness, the light of being or the nothingness of shadow."

"In the Platonic dialectic, … the terms “Being” “Non-being” “Movement,” “the One and the Many” “Identity” and “Contradiction” are methodically kept open, ambiguous, not fully defined. They have an open horizon, an entire universe of meaning which is gradually structured in the process of communication itself, but which is never closed. The propositions are submitted, developed, and tested in a dialogue, in which the partner is led to question the normally unquestioned universe of experience and speech, and to enter a new dimension of discourse—otherwise he is free and the discourse is addressed to his freedom. He is supposed to go beyond that which is given to him—as the speaker, in his proposition, goes beyond the initial setting of the terms. These terms have many meanings because the conditions to which they refer have many sides, implications, and effects which cannot be insulated and stabilized."

"What Kant regarded as a unique (Copernican) turn to transcendental reflection becomes in Hegel a general mechanism for turning consciousness back upon itself. This mechanism has been switched on and off time and time again in the development of spirit. As the subject becomes conscious of itself, it destroys one form of consciousness after another. This process epitomizes the subjective experience that what initially appears to the subject as a being in itself can become content only in the forms imparted to it by the subject. The transcendental philosopher’s experience is thus, according to Hegel, reenacted naively whenever an in-itself becomes a for-the-subject. What Hegel calls “Dialectical” is the reconstruction of this recurrent experience and of its assimilation by the subject, which gives rise to ever more complex structures. … Hegel, it should be noted, exposes himself to a criticism. … Reconstructing successive forms of consciousness is one thing. Proving the necessity of their succession is quite another."

"The contemporary mathematical and symbolic logic is certainly very different from its classical predecessor, but they share the radical opposition to dialectical logic. In terms of this opposition, the old and the new formal logic express the same mode of thought. it is purged from that “negative” which loomed so large at the origins of logic and of philosophic thought—the experience of the denying, deceptive, falsifying power of the established reality. And with the elimination of this experience, the conceptual effort to sustain the tension between “is” and “ought”, and to subvert the established universe of discourse in the name of its own truth is likewise eliminated from all thought which is to be objective, exact, and scientific. For the scientific subversion of the immediate experience which establishes the truth of science as against that of immediate experience does not develop the concepts which carry in themselves the protest and the refusal. The new scientific truth which they oppose to the accepted one does not contain in itself the judgment that condemns the established reality. … In contrast, dialectical thought is and remains unscientific to the extent to which it is such judgment."

"When Hitler attacked the Jews … I was not a Jew, therefore, I was not concerned. And when Hitler attacked the Catholics, I was not a Catholic, and therefore, I was not concerned. And when Hitler attacked the unions and the industrialists, I was not a member of the unions and I was not concerned. Then, Hitler attacked me and the Protestant church—and there was nobody left to be concerned."

"The historian should be fearless and incorruptible; a man of independence, loving frankness and truth; one who, as the poet says, calls a fig a fig and a spade a spade. He should yield to neither hatred nor affection, but should be unsparing and unpitying. He should be neither shy nor deprecating, but an impartial judge, giving each side all it deserves but no more. He should know in his writings no country and no city; he should bow to no authority and acknowledge no king. He should never consider what this or that man will think, but should state the facts as they really occurred."

"There is such a thing as freedom of speech in this country. It is a constitutional right. Too often these days when people speak out on certain matters there are attempts to intimidate or muzzle them and breach their rights by throwing allegations of racism or making hate speeches."

"Laws can embody standards; governments can enforce laws—but the final task is not a task for government. It is a task for each and every one of us. Every time we turn our heads the other way when we see the law flouted—when we tolerate what we know to be wrong—when we close our eyes and ears to the corrupt because we are too busy, or too frightened—when we fail to speak up and speak out—we strike a blow against freedom and decency and justice."

"Singular indeed that the people should be writhing under oppression and injury, and yet not one among them to be found, to raise the voice of complaint."

"Try to raise a voice that shall be heard from here to Albany and watch what it is that comes forward to shut off the sound. It is not a German sergeant, nor a Russian officer of the precinct. It is a note from a friend of your father's offering you a place in his office. This is your warning from the secret police. Why, if any of you young gentlemen have a mind to get heard a mile off, you must make a bonfire of your reputation, and a close enemy of most men who wish you well. And what will you get in return? Well, if I must for the benefit of the economists, charge you up with some selfish gain, I will say that you get the satisfaction of having been heard, and that this is the whole possible scope of human ambition."

"The Amazon sites led me to other woman-killing outlets. None of the little movies has much plot. They're just five- or ten-minute scenes of attractive young women, usually undressed, dying violently. Overwhelmingly, the imagery displays young women as sexual objects for male entertainment — not as individuals with personalities. Obviously, there's a commercial market for this material, presumably among men who derive pleasure from watching females die (or pretend to die). One producer of these films has been the center of Canada's longest-running obscenity trial. Donald Smith, who calls himself "Dr. Don," created death movies of his wife. Then he advertised for models in Winnipeg newspapers. He made many quickie films and posted them for sale on a Web site which said its purpose was "to show beautiful women getting killed."Canadian police investigated in 2000. Smith and his wife were charged with obscenity. When the case came to trial in 2002, counts against the wife were dropped. The defense contended that the movies didn't fit the legal definition of obscenity because no sex occurred in them. The defense presented an expert witness, film professor Barry Grant of Brock University, who declared that Dr. Don's videos were little different from horror scenes in modern "slasher" movies shown in theaters and sold in video stores. Dr. Grant testified that grotesque killing has been part of cinema since silent days. Despite the professor's testimony, a jury convicted Smith. He was sentenced to probation, banned from the Internet, and fined $100,000. The sentencing judge, Helen Pierce of Ontario Superior Court of Justice, wrote that Dr. Don's videos had "the potential to change attitudes toward women, cause psychological harm to anyone who had previously been a victim of sexual violence, and could do serious psychological harm to adolescents." She said his films imply that an attacker "can silence women with his violence, leave them on sexual display, and walk away without consequence.""

"When the imagination sleeps, words are emptied of their meaning: a deaf population absent-mindedly registers the condemnation of a man. … there is no other solution but to speak out and show the obscenity hidden under the verbal cloak."

"You have to show violence the way it is. If you don't show it realistically, then that's immoral and harmful. If you don't upset people, then that's obscenity."

"We train young men to drop fire on people, but their commanders won't allow them to write "fuck" on their airplanes because it's obscene!"