"Welcome back for you 13th consecutive week, Evelyn. Evelyn, will you go into the auto-suggestion booth and take your regular place on the psycho-prompter couch?" "Thank you, Red." "Now, Evelyn, last week you went up to $40,000 by properly citing your rivalry with your sibling as a compulsive sado-masochistic behavior pattern which developed out of an early post-natal feeding problem." "Yes, Red." "But -- later, when asked about pre-adolescent oedipal phantasy repressions, you rationalized twice and mental blocked three times. Now, at $300 per rationalization and $500 per mental block you lost $2,100 off your $40,000 leaving you with a total of $37,900. Now, any combination of two more mental blocks and either one rationalization or three defensive projections will put you out of the game. Are you willing to go ahead?" "Yes, Red." "I might say here that all of Evelyn's questions and answers have been checked for accuracy with her analyst. Now, Evelyn, for $80,000 explain the failure of your three marriages." "Well, I--" "We'll get back to Evelyn in one minute. First a word about our product." -- Jules Feiffer
Be patient toward all that is unsolved in your heart and try to love the questions themselves, like locked rooms and like books that are now written in a very foreign tongue. Do not now seek the answers, which cannot be given you because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps you will then gradually, without noticing it, live along some distant day into the answer.
We are closer to God when we are asking questions than when we think we have the answers.
He who knows all the answers has not been asked all the questions.
Sometimes the questions are complicated and the answers are simple.
For those who believe in God, most of the big questions are answered. But for those of us who can't readily accept the God formula, the big answers don't remain stone-written. We adjust to new conditions and discoveries. We are pliable. Love need not be a command nor faith a dictum. I am my own god. We are here to unlearn the teachings of the church, state, and our educational system. We are here to drink beer. We are here to kill war. We are here to laugh at the odds and live our lives so well that Death will tremble to take us.
If they can get you asking the wrong questions, they don't have to worry about answers.
The doctor analyzed the symptoms of the malady to which the prisoner had succumbed, and declared that he was dead. Questions and answers followed in a nonchalant manner that made Dantes indignant, for he felt that all the world should have for the poor abbe a love and respect equal to his own.
The job is to ask questions — it always was — and to ask them as inexorably as I can. And to face the absence of precise answers with a certain humility.
For those who believe in God, most of the big questions are answered. But for those of us who can't readily accept the God formula, the big answers don't remain stone-written. We adjust to new conditions and discoveries. We are pliable. Love need not be a command or faith a dictum. I am my own God. We are here to unlearn the teachings of the church, state, and our educational system. We are here to drink beer. We are here to kill war. We are here to laugh at the odds and live our lives so well that Death will tremble to take us.
Before you start some work, always ask yourself three questions – Why am I doing it, What the results might be and Will I be successful. Only when you think deeply and find satisfactory answers to these questions, go ahead.
She quite gloated on these questions and answers, so keen was her enjoyment of Sarah Pocket's jealous dismay. "Well!" she went on; "you have a promising career before you. Be good--deserve it--and abide by Mr. Jaggers's instructions." She looked at me, and looked at Sarah, and Sarah's countenance wrung out of her watchful face a cruel smile. "Good by, Pip!--you will always keep the name of Pip, you know."
His work was defined by emphasis on the subversiveness philosophy, which asks questions, as opposed to the self-satisfaction of politics, which believes it has answers and insists on them.
Sometimes I try to imagine what my life would be like if I had grown up assuming that I could experience God only within the parameters of this present world. I wonder if I would look more closely for him in the simple, everyday things, if I would ask more questions and search harder for the answers, if I would be seized by a sense of wonder and carpe diem, if I would live more deliberately and love more recklessly.
For me there are no answers, only questions, and I am grateful that the questions go on and on. I don't look for an answer, because I don't think there is one. I'm very glad to be the bearer of a question.
It is the search for the truth, not possession of the truth which is the way of philosophy. Its questions are more relevant than its answers, and every answer becomes a new question.
The basic drive behind real philosophy is curiosity about the world, not interest in the writings of philosophers. Each of us emerges from the preconsciousness of babyhood and simply finds himself here, in it, in the world. That experience alone astonishes some people. What is all this — what is the world? And what are we? From the beginning of humanity some have been under a compulsion to ask these questions, and have felt a craving for the answers. This is what is really meant by any such phrase as "mankind's need for metaphysics."
Why do people always expect authors to answer<b> questions? I am an author because I want to ask questions. If I had answers, I'd be a politician.
Jugez un homme par ses questions, plutot que par ses reponses=--Judge of a man by his questions rather than his answers.
A boy was once asked what meekness was. He thought for a moment and said, "Meekness gives smooth answers to rough questions."--_Mrs. Balfour._
How shall Integrity face Oppression? What shall Honesty do in the face of Deception, Decency in the face of Insult, Self-Defense before Blows? How shall Desert and Accomplishment meet Despising, Detraction, and Lies? What shall Virtue do to meet Brute Force? There are so many answers and so contradictory; and such differences for those on the one hand who meet questions similar to this once a year or once a decade, and those who face them hourly and daily.
For most of human history we have searched for our place in the cosmos. Who are we? What are we? We find that we inhabit an insignificant planet of a hum-drum star lost in a galaxy tucked away in some forgotten corner of a universe in which there are far more galaxies than people. We make our world significant by the courage of our questions, and by the depth of our answers.
His eyes darken, deaden, all of a sudden. He looks toward the wall. “Don’t do that,” he says. “Don’t ask me questions you already know the answers to. Twice I’ve laid myself bare for you and all it’s gotten me was a bullet wound and a broken heart. Don’t torture me,” he says, meeting my eyes again. “It’s a cruel thing to do, even to someone like me.
It is better to ask some of the questions than to know all the answers.
Dear Emily: Today I posted an article and forgot to include my signature. What should I do? -- Forgetful Dear Forgetful: Rush to your terminal right away and post an article that says, "Oops, I forgot to post my signature with that last article. Here it is." Since most people will have forgotten your earlier article, (particularly since it dared to be so boring as to not have a nice, juicy signature) this will remind them of it. Besides, people care much more about the signature anyway. -- Emily Postnews Answers Your Questions on Netiquette
FORTUNE PROVIDES QUESTIONS FOR THE GREAT ANSWERS: #31 A: Chicken Teriyaki. Q: What is the name of the world's oldest kamikaze pilot?
Dear Emily: How can I choose what groups to post in? -- Confused Dear Confused: Pick as many as you can, so that you get the widest audience. After all, the net exists to give you an audience. Ignore those who suggest you should only use groups where you think the article is highly appropriate. Pick all groups where anybody might even be slightly interested. Always make sure followups go to all the groups. In the rare event that you post a followup which contains something original, make sure you expand the list of groups. Never include a "Followup-to:" line in the header, since some people might miss part of the valuable discussion in the fringe groups. -- Emily Postnews Answers Your Questions on Netiquette
FORTUNE PROVIDES QUESTIONS FOR THE GREAT ANSWERS: #4 A: Go west, young man, go west! Q: What do wabbits do when they get tiwed of wunning awound?
To begin with the written philosophy of the Dialogues. Individual so-called things neither are nor are not, but become: the real thing is always one universal form beyond the many individuals, e.g. the one beautiful beyond all beautiful individuals; and each form ([Greek: idea]) is a model which causes individuals by participation to become like, but not the same as, itself. Above all forms stands the form of the good, which is the cause of all other forms being, and through them of all individuals becoming. The creator, or the divine intellect, with a view to the form of the good, and taking all forms as models, creates in a receptacle ([Greek: hypodochae], Plato, _Timaeus_, 49 A) individual impressions which are called things but really change and become without attaining the permanence of being. Knowledge resides not in sense but in reason, which, on the suggestion of sensations of changing individuals, apprehends, or (to be precise) is reminded of, real universal forms, and, by first ascending from less to more general until it arrives at the form of good and then descending from this unconditional principle to the less general, becomes science and philosophy, using as its method the dialectic which gives and receives questions and answers between man and man. Happiness in this world consists proximately in virtue as a harmony between the three parts, rational, spirited and appetitive, of our souls, and ultimately in living according to the form of the good; but there is a far higher happiness, when the immortal soul, divesting itself of body and passions and senses, rises from earth to heaven and contemplates pure forms by pure reason. Such in brief is the Platonism of the written dialogues; where the main doctrine of forms is confessedly advanced never as a dogma but always as a hypothesis, in which there are difficulties, but without which Plato can explain neither being, nor truth nor goodness, because throughout he denies the being of individual things. In the unwritten lectures of his old age, he developed this formal into a mathematical metaphysics. In order to explain the unity and variety of the world, the one universal form and the many individuals, and how the one good is the main cause of everything, he placed as it were at the back of his own doctrine of forms a Pythagorean mathematical philosophy. He supposed that the one and the two, which is indeterminate, and is the great and little, are opposite principles or causes. Identifying the form of the good with the one, he supposed that the one, by combining with the indeterminate two, causes a plurality of forms, which like every combination of one and two are numbers but peculiar in being incommensurate with one another, so that each form is not a mathematical number ([Greek: mathaematikos arithmos]), but a formal number ([Greek: eidaetikos arithmos]). Further he supposed that in its turn each form, or formal number, is a limited one which, by combining again with the indeterminate two, causes a plurality of individuals. Hence finally he concluded that the good as the one combining with the indeterminate two is directly the cause of all forms as formal numbers, and indirectly through them all of the multitude of individuals in the world. Entry: II
The questions remain the same. The answers are eternally variable.
Dear Emily: I'm still confused as to what groups articles should be posted to. How about an example? -- Still Confused Dear Still: Ok. Let's say you want to report that Gretzky has been traded from the Oilers to the Kings. Now right away you might think rec.sport.hockey would be enough. WRONG. Many more people might be interested. This is a big trade! Since it's a NEWS article, it belongs in the news.* hierarchy as well. If you are a news admin, or there is one on your machine, try news.admin. If not, use news.misc. The Oilers are probably interested in geology, so try sci.physics. He is a big star, so post to sci.astro, and sci.space because they are also interested in stars. Next, his name is Polish sounding. So post to soc.culture.polish. But that group doesn't exist, so cross-post to news.groups suggesting it should be created. With this many groups of interest, your article will be quite bizarre, so post to talk.bizarre as well. (And post to comp.std.mumps, since they hardly get any articles there, and a "comp" group will propagate your article further.) You may also find it is more fun to post the article once in each group. If you list all the newsgroups in the same article, some newsreaders will only show the the article to the reader once! Don't tolerate this. -- Emily Postnews Answers Your Questions on Netiquette
Q: I cant spell worth a dam. I hope your going too tell me what to do? A: Don't worry about how your articles look. Remember it's the message that counts, not the way it's presented. Ignore the fact that sloppy spelling in a purely written forum sends out the same silent messages that soiled clothing would when addressing an audience. -- Brad Templeton, _Emily Postnews Answers Your Questions on Netiquette_
Dear Emily: I collected replies to an article I wrote, and now it's time to summarize. What should I do? -- Editor Dear Editor: Simply concatenate all the articles together into a big file and post that. On USENET, this is known as a summary. It lets people read all the replies without annoying newsreaders getting in the way. Do the same when summarizing a vote. -- Emily Postnews Answers Your Questions on Netiquette
FORTUNE PROVIDES QUESTIONS FOR THE GREAT ANSWERS: #15 A: The Royal Canadian Mounted Police. Q: What was the greatest achievement in taxidermy?
Dear Ms. Postnews: I couldn't get mail through to somebody on another site. What should I do? -- Eager Beaver Dear Eager: No problem, just post your message to a group that a lot of people read. Say, "This is for John Smith. I couldn't get mail through so I'm posting it. All others please ignore." This way tens of thousands of people will spend a few seconds scanning over and ignoring your article, using up over 16 man-hours their collective time, but you will be saved the terrible trouble of checking through usenet maps or looking for alternate routes. Just think, if you couldn't distribute your message to 9000 other computers, you might actually have to (gasp) call directory assistance for 60 cents, or even phone the person. This can cost as much as a few DOLLARS (!) for a 5 minute call! And certainly it's better to spend 10 to 20 dollars of other people's money distributing the message than for you to have to waste $9 on an overnight letter, or even 25 cents on a stamp! Don't forget. The world will end if your message doesn't get through, so post it as many places as you can. -- Emily Postnews Answers Your Questions on Netiquette
Dear Emily, what about test messages? -- Concerned Dear Concerned: It is important, when testing, to test the entire net. Never test merely a subnet distribution when the whole net can be done. Also put "please ignore" on your test messages, since we all know that everybody always skips a message with a line like that. Don't use a subject like "My sex is female but I demand to be addressed as male." because such articles are read in depth by all USEnauts. -- Emily Postnews Answers Your Questions on Netiquette
FORTUNE PROVIDES QUESTIONS FOR THE GREAT ANSWERS: #21 A: Dr. Livingston I. Presume. Q: What's Dr. Presume's full name?
Dear Emily: I saw a long article that I wish to rebut carefully, what should I do? -- Angry Dear Angry: Include the entire text with your article, and include your comments between the lines. Be sure to post, and not mail, even though your article looks like a reply to the original. Everybody *loves* to read those long point-by-point debates, especially when they evolve into name-calling and lots of "Is too!" -- "Is not!" -- "Is too, twizot!" exchanges. -- Emily Postnews Answers Your Questions on Netiquette
Before you ask more questions, think about whether you really want to know the answers. -- Gene Wolfe, "The Claw of the Conciliator"
Since 1648 the standard Presbyterian catechisms have been those compiled by the Westminster Assembly, presented to parliament in 1647, and then authorized by the General Assembly of the Church of Scotland (July 1648) and by the Scottish parliament (January 1649). The Larger Catechism is "for such as have made some proficiency in the knowledge of the Christian religion," but is too detailed and minute for memorizing, and has never received anything like the reception accorded to the Shorter Catechism, which is "for such as are of weaker capacity." The work was done by a committee presided over first by Herbert Palmer, master of Queens', Cambridge, and then by Anthony Tuckney, master of Emmanuel. The scriptural proof texts were added at the request of the English parliament. In his negotiations with the parliament in 1648 Charles I. offered to license the printing of the catechism, but, as the negotiations were broken off, this was not done. The Shorter Catechism, after a brief introduction on the end, rule and essence of religion, is divided into two parts:--I. The doctrines we are to believe (1) concerning the nature of God, (2) concerning the decrees of God and their execution--(a) in creation and providence, (b) in the covenant of works, (c) in the covenant of grace; II. The duties we are to perform (1) in regard to the moral law, (2) in regard to the gospel--(a) inward duties, i.e. faith and repentance, (b) outward duties as to the Word, the sacraments and prayer. It has 107 questions and answers, while that of the Anglican Church has but 24, grouping as it does the ten commandments and also the petitions of the Lord's Prayer, instead of dealing with them singly. Though the Shorter Catechism, closely associated as this has been from the first with Scottish public elementary education, has had very great influence in forming and training the character of Presbyterians in Scotland, America and the British colonies, it is, like most other catechisms drawn up by dogmatic theologians, more admirable as an epitome of a particular body of divinity than as an instruction for the young and the unlearned. Its use is now generally preceded by something more adapted to the child-mind, and this is true also in other communions and in the case of other catechisms. Entry: CATECHISM
In the brief account above given of the general ethical view of Thomas Aquinas no mention has been made of the detailed discussion of particular duties included in the _Summa theologiae_; in which, for the most part, an excellent combination of moral elevation with sobriety of judgment is shown, though on certain points the scholastic pedantry of definition and distinction is unfavourable to due delicacy of treatment. As the properly philosophic interest of scholasticism faded in the 14th and 15th centuries, the quasi-legal treatment of morality came again into prominence, borrowing a good deal of matter from Thomas and other schoolmen. One result of this was a marked development and systematization of casuistry. The best known _Summae casuum conscientiae_, compiled for the conduct of auricular confession, belong to the 14th and 15th centuries. The oldest, the _Astesana_, from Asti in Piedmont, is arranged as a kind of text-book of morality on a scholastic basis; later manuals are merely lists of questions and answers. It was inevitable that, in proportion as this casuistry assumed the character of a systematic penal jurisprudence, its precise determination of the limits between the prohibited and the allowable, with all doubtful points closely scrutinized and illustrated by fictitious cases, would have a tendency to weaken the moral sensibilities of ordinary minds; the greater the industry spent in deducing conclusions from the diverse authorities, the greater necessarily became the number of points on which doctors disagreed; and the central authority that might have repressed serious divergences was wanting in the period of moral weakness[24] that the church went through after the death of Boniface VIII. A plain man perplexed by such disagreements might naturally hold that any opinion maintained by a pious and orthodox writer must be a safe one to follow; and thus weak consciences were subtly tempted to seek the support of authority for some desired relaxation of a moral rule. It does not, however, appear that this danger assumed formidable proportions until after the Reformation; when, in the struggle made by the Catholic church to recover its hold on the world, the principle of authority was, as it were, forced into keen, balanced and prolonged conflict with that of reliance on private judgment. To the Jesuits, the foremost champions in this struggle, it seemed indispensable that the confessional should be made attractive; for this purpose ecclesiastico-moral law must be somehow "accommodated" to worldly needs; and the theory of "Probabilism" supplied a plausible method for effecting this accommodation. The theory proceeded thus: A layman could not be expected to examine minutely into a point on which the learned differed; therefore he could not fairly be blamed for following any opinion that rested on the authority of even a single doctor; therefore his confessor must be authorized to hold him guiltless if any such "probable" opinion could be produced in his favour; nay, it was his duty to suggest such an opinion, even though opposed to his own, if it would relieve the conscience under his charge from a depressing burden. The results to which this Probabilism, applied with an earnest desire to avoid dangerous rigour, led in the 17th century were revealed to the world in the immortal _Lettres provinciales_ of Pascal. Entry: 5