Hope, like faith, is a principle of action. It motivates and inspires. We do not sit in our armchairs and hope for hope; we get up and go to work.
Sometimes I call directors. Sometimes I just meet with them. It just happens. It's not that I'm pushy. It comes naturally. But I go ahead. I don't stay in my armchair, waiting for the phone to ring.
Sometimes armchair quarterbacks are doing it to enhance their own image. I'm just not comfortable with that idea.
I believe, that empirically informed approaches to the question have issued in more illuminating answers than the old armchair approaches. But I think that it would be a terrible mistake to give up on addressing normative questions in epistemology.
Epistemology now flourishes with various complementary approaches. This includes formal epistemology, experimental philosophy, cognitive science and psychology, including relevant brain science, and other philosophical subfields, such as metaphysics, action theory, language, and mind. It is not as though all questions of armchair, traditional epistemology are already settled conclusively, with unanimity or even consensus. We still need to reason our way together to a better view of those issues.
I've never conceptualized much of what I write about. Maybe, once I'm onto something, I'll conceptualize a finished record. I want the songs to tie together and make sense together. I'm not like, "Oh, I want to explore this idea." That's just not how the creative process works for me. It's more like something strikes me, or finds me, and then I wrestle with it after that. I don't sit back in my armchair, like, "What kind of philosophy can I explore today?"
No one would suggest that we can adequately investigate what makes something an acid, or what makes something aluminum, by bringing our pretheoretical intuitions about these things into reflective equilibrium by way of armchair theorising.
Here, as in so many other cases, however, it turns out that a very commonsensical idea looks far less attractive when one examines some of the experimental work which is not available to us from the armchair.
I think all writers are armchair psychologists to some degree or another, and I think a character's sexuality is fascinating. It's a great way to really get at the root of their identity, because it's such a personal thing.
Internalist approaches to epistemology, I believe, have a great deal of intuitive appeal. Internalists believe that the features in virtue of which a belief is justified must somehow be internal to the agent. On some views, this amounts to the claim that these features must be accessible to introspection and armchair reflection. On others, it amounts only to the claim that they must be mental features.
I am concerned about epistemic normativity, and I don't think that it is just a hangover from a priori and armchair approaches. Some ways of forming beliefs are better than others, and epistemologists of all stripes, I believe, have a legitimate interest in addressing the issue of what makes some of these ways better than others.
The complete self-absorption, and childish indulgence and disregard, and having to feel as though everything you're doing is so people can live vicariously through you, so you have to pursue more and more unpleasant pastimes in order to satisfy the armchair people. That's a kind of scary existence.
I once sang 'Summer Nights,' from 'Grease,' at a bar in Melbourne with John Travolta, who's a good friend of mine. He looked cool singing the part of Danny - sitting in an armchair, smoking a cigar - while I got stuck playing Sandy.
After Daskalos returned to his armchair and was getting ready to continue our discussion I asked him whether the affliction of that man was due to karmic debts.
One man has discovered that by running there is no need to meditate, just by running meditation happens. He must be absolutely body oriented. Nobody has ever thought that by running meditation is possible - but I know, I used to love running myself. It happens. If you go on running, if you run fast, thinking stops, because thinking cannot possibly continue when you are running very fast. For thinking an easy chair is needed, that's why we call thinkers armchair philosophers; they sit and relax in a chair, the body completely relaxed, then the whole energy moves into the mind.
If the men of the Middle Ages... lived in filth and discomfort, it was not for any lack of ability to change their mode of life; it was because they chose to live this way, because filth and discomfort fitted in with their principles and prejudices, political, moral, and religious.... It was in the power of medieval... craftsmen to create armchairs and sofas that might have rivaled in comfort those of today
I feel that working environmentalists are, in the main, happier than armchair environmentalists.
Armchair hater, I wouldn't piss on your coffin But when I see your picture I draw dicks on it.
When we got to our hotel rooms, mosquitoes as big as George Foreman were waiting for us. They were sitting in armchairs with their legs crossed.
I am amused when goody-goodies proclaim, from the safety of their armchairs, that children are naturally prejudice-free, that they only learn to "hate" from listening to bigoted adults. Nonsense. Tolerance is a learned trait, like riding a bike or playing the piano. Those of us who actually live among children, who see them in their natural environment, know the truth: Left to their own devices, children will gang up on and abuse anyone who is even slightly different from the norm.
At the other end of the spectrum is, for example, graph theory, where the basic object, a graph, can be immediately comprehended. One will not get anywhere in graph theory by sitting in an armchair and trying to understand graphs better. Neither is it particularly necessary to read much of the literature before tackling a problem: it is of course helpful to be aware of some of the most important techniques, but the interesting problems tend to be open precisely because the established techniques cannot easily be applied.
Sherlock Holmes took his bottle from the corner of the mantel-piece, and his hypodermic syringe from its neat morocco case. With his long, white, nervous fingers he adjusted the delicate needle, and rolled back his left shirt-cuff. For some little time his eyes rested thoughtfully upon the sinewy forearm and wrist, all dotted and scarred with innumerable puncture-marks. Finally, he thrust the sharp point home, pressed down the tiny piston, and sank back into the velvet-lined armchair with a long sigh of satisfaction.
Being outraged about two men or two women, it requires absolutely no work on the ground. So you can be outraged and you can be an armchair activist, engage in nothing and just simply get on the microphone and say, "I don't believe in X, Y, and Z, and it's terrible," and you can call them names.
He sits in an old armchair in the corner covered with bits of blankets and a bucket behind the chair that stinks enough to make you sick and when you look at that old man in the dark corner you want to get a hose with hot water and strip him and wash him down and give him a big feed of rashers and eggs and mashed potatoes with loads of butter and salt and onions.I want to take the man from the Boer War and the pile of rags in the bed and put them in a big sunny house in the country with birds chirping away outside the window and a stream gurgling.
I'm an armchair psychologist, I suppose, and I like to kind of sit around and guess and pretend I know what's going on.
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