Forgive and call back the energy wasted on past events.
Such are the Splendors and Miseries of memory: it is proud of its ability to keep truthful track of the logical sequence of past events; but when it comes to how we experienced them at the time, memory feels no obligation to truth.
Among intellectual pursuits, one of the most useful is the recording of past events.
History, human or geological, represents our hypothesis, couched in terms of past events, devised to explain our present-day observations.
The second noble truth states that we must discover why we are suffering. We must cultivate the courage to look deeply, with clarity and courage, into our own suffering. We often hold the tacit assumption that all of our suffering stems from events in the past. But, whatever the initial seed of trauma, the deeper truth is that our suffering is more closely a result of how we deal with the effect these past events have on us in the present.
We never know enough about the infinitely complex circumstances of any past event to prophesy the future by analogy.
Emotion only lasts in our bodies for about 90 seconds. After that, the physical reaction dissipates, UNLESS our cognitive brain kicks in and starts connecting our anger with past events.
. . . What role does historiography play in the way a society and culture "remembers" past events? Does the historian have a moral or civic responsibility to this project of memory that ought to influence the way he or she engages in historical practice? Should moral concerns influence the historian's choice of subject matter, of issues to discuss, of evidence to use?
Getting stressed and struggling to change the outcome of any past event is like arguing with an echo to make it see your point of view.
It has been long considered possible to explain the more ancient revolutions on... the Earth surface by means of these still existing causes; in the same manner as it is found easy to explain past events in political history, by an acquaintance with the passions and intrigues of the present day. But we shall presently see that unfortunately this is not the case in physical history:-the thread of operation is here broken, the march of nature is changed, and none of the agents that she now employs were sufficient for the production of her ancient works.
A totalitarian state is in effect a theocracy, and its ruling caste, in order to keep its position, has to be thought of as infallible. But since, in practice, no one is infallible, it is frequently necessary to rearrange past events in order to show that this or that mistake was not made, or that this or that imaginary triumph actually happened.
Unlike some, I don't claim to hold the mystic key to the future. But judging from past events, it seems to me that those who want to prophesy the imminent end of America's unique global role have a harder case to make than those who think we will limp on for a while, making a mess of things as usual.
Honestly, I spend very little time thinking about past events, and I certainly don't have them ranked in any way. I look back and think that I have done a lot of good work over the years, but I am much more excited about what the future holds.
"History repeats itself" and "History never repeats itself" are about equally true ... We never know enough about the infinitely complex circumstances of any past event to prophesy the future by analogy.
The mutability of the past is the central tenet of Ingsoc. Past events, it is argued, have no objective existance, but survive only in written records and in human memories. The past is whatever the records and the memories agree upon. And since the Party is in full control of all records, and in equally full control of the minds of its members, it follows that the past is whatever the Party chooses to make it.
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