There are too many governing bodies. They're all corrupt. I think they have replaced the old Mobsters with the kind of 'corporate rule' of boxing.
The primary goal of collectivism - of socialism in Europe and contemporary liberalism in America - is to enlarge governmental supervision of individuals' lives. This is done in the name of equality. People are to be conscripted into one large cohort, everyone equal (although not equal in status or power to the governing class) in their status as wards of a self-aggrandizing government.
Mountaineering is a complex and unique way of life, interweaving elements of sport, art and mysticism. Success or failure depends on the ebb and flow of immense inspiration. Detecting a single rule governing this energy is difficult - it arises and vanishes like the urge to dance and remains as mysterious as the phenomenon of life itself.
The US has developed two coordinate governing classes: the one, called 'business,' building cities, manufacturing and distributing goods, and holding complete and autocratic power over the livelihood of millions; the other, called 'government,' concerned with preaching and exemplification of spiritual ideals, so caught in a mass of theory, that when it wished to move in a practical world it had to do so by means of a sub rosa political machine.
You must begin to live in harmony with the laws governing the universe.
We are the planet, fully as much as water, earth, fire and air are the planet, and if the planet survives, it will only be through heroism. Not occasional heroism, a remarkable instance of it here and there, but constant heroism, systematic heroism, heroism as governing principle.
We are losing our living systems, social systems, cultural systems, governing systems, stability, and our constitutional health, and we're surrendering it all at the same time.
(The terms douloi, banausoi and aristoi) are in a way more precise, but what is more vital and valuable, they are more comprehensive: they project a concept of psychic order that embraces entire fields that we have no other way of seeing all together as the working of a single principle. If we think of the human domain as the collaboration and the conflict of these three diverse character-types, we can understand the weave and the stress and polemics of their very different basal teleologies or ultimate governing purposes of life.
However much we talk of the inexorable laws governing the life of individuals and of societies, we remain at the bottom convinced that in human affairs everything in more or less fortuitous. We do not even believe in the inevitability of our own death. Hence the difficulty of deciphering the present, of detecting the seeds of things to come as they germinate before our eyes. We are not attuned to seeing the inevitable.
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