The disease concept of homosexuality as with the disease concept of all so-called mental illnesses, such as alcoholism, drug addiction, or suicide conceals the fact that homosexuals are a group of medically stigmatized and socially persecuted individuals. ... Their anguished cries of protest are drowned out by the rhetoric of therapy just as the rhetoric of salvation drowned out the [cries] of heretics.
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Selon Gilles Deleuze et Felix Guattari: [... ] "C'est une veritable haine qui anime la logique, dans sa rivalite ou sa volonte de supplanter la philosophie. Elle tue le concept deux fois. Pourtant le concept renae®t, parce qu'il n'est pas une fonction specifique, et parce qu'il n'est pas une proposition logique : il n'appartient e aucun syste¨me discursif, il n'a pas de reference. Le concept se montre, et ne fait que se montrer. Les concepts sont des monstres qui renaissent de leurs debris." Il serait malaise pour moi d'expliquer ce que ce passage veut dire [... ]. Renae®tre de ses debris, pour un monstre, est une operation dont personne ne sait grand-chose. Ne pourrait-on pas aussi bien affirmer, avec autant de raisons, qu'un concept est une machine e laver ou un chameau ?
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Dogs don't know about beginnings, and they don't speculate on matters that occurred before their time. Dogs also don't know - or at least don't accept - the concept of death. With no concept of beginnings or endings dogs probably don't know that for people having a dog as a life companion provides a streak of light between two eternities of darkness.
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Somewhere, beyond blackness, some tyrant host swaps breathing for airlessness to test me. I had no concept of myself, no link to the things I knew. It is hard to explain the lack of anything concrete to people who live in a world of objects, but there are worlds that are nothing but sensations and lacks of things, worlds that are featureless, but the mind goes on inside them. I started with nothing but a concept of a thought and it evolved into one statute: I must protect my sanity, or everything that mattered to me would be lost. Of that, I was certain - but certainty is an illusion.
Carla H. Krueger
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What the founders of modern science, among them Galileo, had to do, was not to criticize and to combat certain faulty theories, and to correct or to replace them by better ones. They had to do something quite different. They had to destroy one world and to replace it by another. They had to reshape the framework of our intellect itself, to restate and to reform its concepts, to evolve a new approach to Being, a new concept of knowledge, a new concept of science-and even to replace a pretty natural approach, that of common sense, by another which is not natural at all.
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You have more and more people coming into the tent with the creative guys [on Hollywood films]. You have marketing and concept testers, advertising people. What you find gets the high numbers is easily appealing subjects: a baby, a big broad joke, a high concept. Everything is tested. The effect is to lessen the gamble, but in fact you destroy a writer's confidence and creativity once so many people are invited into the tent.
James L. Brooks
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It necessarily follows that chance alone is at the source of every innovation, and of all creation in the biosphere. Pure chance, absolutely free but blind, at the very root of the stupendous edifice of evolution: this central concept of modern biology is no longer one among many other possible or even conceivable hypotheses. It is today the sole conceivable hypothesis, the only one that squares with observed and tested fact. And nothing warrants the supposition - or the hope - that on this score our position is ever likely to be revised. There is no scientific concept, in any of the sciences, more destructive of anthropocentrism than this one.
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The gospel, if it is really believed, removes neediness - the need to be constantly respected, appreciated, and well regarded; the need to have everything in your life go well; the need to have power over others. All of these great, deep needs continue to control you only because the concept of the glorious God delighting in you with all His being is just that - a concept and nothing more. Our hearts don't believe it, so they operate in default mode. Paul is saying that if you want to really change, you must let the gospel teach you - that is to train, discipline, coach you - over a period of time. You must let the gospel argue with you. You must let the gospel sink down deeply into your heart, until it changes your motivation and views and attitudes.
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I guess I should say a little bit about my method - I really am a fence sitter. I loathe Science and am always keen to attack it in most situations, though not here, because I love Reason and I'm perfectly aware of the difference. I also know what a concept means like Rules of Evidence. I'm not sure that's a concept as widely circulated in these circles as it needs to be - in other words, how do you tell shit from shinola? That's very critical. I think reason can only take us a certain distance, and then we have to go with the divine imagination, but with all safety systems fully in operation, or the divine imagination will lead us into complete paranoia.
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Individuals who have been wronged by unlawful racial discrimination should be made whole; but under our Constitution there can be no such thing as either a creditor or a debtor race. That concept is alien to the Constitution's focus upon the individual. ...To pursue the concept of racial entitlement - even for the most admirable and benign of purposes - is to reinforce and preserve for future mischief the way of thinking that produced race slavery, race privilege and race hatred. In the eyes of government, we are just one race here. It is American.
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To find the length of an object, we have to perform certain physical operations. The concept of length is therefore fixed when the operations by which length is measured are fixed that is, the concept of length involves as much as and nothing more than the set of operations by which length is determined.
Percy Williams Bridgman
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If we can conquer death and dearth, evil will be no more. We see that matters are able to evolve and redefining the concept of good and evil shows that we are, and the holy scriptures are no words of God, they are outdated references. We observe order and patterns within the universe because some parts of the chaos that is the universe are something we love while actually order is not self-existent and the universe doesn't care for us, thus the concept of free will that is vital to its constituents. The universe lets its constituents write what they know, believe what they believe, do what they do, regardless of whether they are true or not.
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I began to research the concept of dimensionality from the point of view of quality, and not just quantity, as a mathematician might do. Taking my clues from the theosophical use made of the Vedantic levels of reality, I identified the western notion of Energy (as someting which is effecatious by means of motion), with the idea of Time. The more comprehensive dimension 'eternity' I defined as a form of energy which is efficacious without motion. In this manner I began to establish the qualities of dimensions and open out the seemingly monolithic concept of energy.
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The realm of the real is Spirit. The unlikeness of Spirit is matter, and the opposite of the real is not divine, it is a human concept. Matter is an error of statement. This error in the premise leads to errors in the conclusion in every statement into which it enters. Nothing we can say or believe regarding matter is immortal, for matter is temporal and is therefore a mortal phenomenon, a human concept, sometimes beautiful, always erroneous.
Mary Baker Eddy
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An idea is only an idea if it causes unease, debate and reflection. By that standard, Thomas Homer-Dixon's concept of an 'ingenuity gap' is truly a new idea. I can think of no other new concept that so fully condenses all of the challenges we face as a human civilization than the 'ingenuity gap'. Homer-Dixon has found a way to unite all of our concerns about economics, war, population growth, complexity, etc. under a single heading. He is one of an elite group of academics who can write for a mass audience.
Robert D. Kaplan
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During the Reformation and the Enlightenment, nature came to be understood in a mechanistic sense as bereft of any capacity for divine grace or revelation. We'll explore this suggestion further in the next chapter. In order to appreciate the significance of this, we have to recognize that nature is a cultural construct. When we speak of nature, we are using language to describe the world around us with all its species, life-forms and landscapes. But nature is a concept whose meaning changes with different perceptions and ways of looking at the world. This means that supernatural is also a concept which has different meanings, for it refers to phenomena or experiences which do not seem to fit within our particular expectations of what nature is or should be. The term supernatural therefore depends on a certain concept of what natural is. For many people who are less determinately materialist than Dawkins, there may be an indeterminate region which is neither strictly natural nor strictly supernatural. A red rose may be natural, but when I am given one by the person I love, I experience a range of emotions, memories and associations which endow that rose with symbolic significance and make it, in some sense, supernatural. It transcends its natural biological functions to communicate something in the realms of beauty, hope and love.
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People are more willing to support the exercise of authority over themselves when they believe it to be an objective, neutral feature of the natural world. This was the idea behind the concept of the divine right of kings. By making the king appear to be an integral part of God's plan for the world rather than an ordinary human being dominating his fellows by brute force, the public could be more easily persuaded to bow to his authority. However, when the doctrine of divine right became discredited, a replacement was needed to ensure that the public did not view political authority as merely the exercise of naked power. That replacement is the concept of the rule of law.
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The history of the knowledge of the phenomena of life and of the organized world can be divided into two main periods. For a long time anatomy, and particularly the anatomy of the human body, was the a and ? of scientific knowledge. Further progress only became possible with the discovery of the microscope. A long time had yet to pass until through Schwann the cell was established as the final biological unit. It would mean bringing coals to Newcastle were I to describe here the immeasurable progress which biology in all its branches owes to the introduction of this concept of the cell. For this concept is the axis around which the whole of the modem science of life revolves.
Paul R. Ehrlich
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[W]e conceive the Devil as a necessary part of a respectable view of cosmology. Ours is a divided empire in which certain ideas and emotions and actions are of God, and their opposites are of Lucifer. It is as impossible for most men to conceive of a morality without sin as of an earth without 'sky'. Since 1692 a great but superficial change has wiped out God's beard and the Devil's horns, but the world is still gripped between two diametrically opposed absolutes. The concept of unity, in which positive and negative are attributes of the same force, in which good and evil are relative, ever-changing, and always joined to the same phenomenon - such a concept is still reserved to the physical sciences and to the few who have grasped the history of ideas.
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For so long considered a second-rate category to other writing genres, Science Fiction should be allotted its true place in literature. The reason Science Fiction is so important is because SF authors create the future. They bring through ideas, technology, and new thought, put it all down in written and spoken word, and then send it out into mass consciousness. When enough people (a critical mass) think about and truly consider the plausibility of a concept, it becomes reality. Think William Gibson, who in 1982's "Burning Chrome" coined "cyberspace". Few grasped the concept at the time, but as the internet took hold in the 1990's, we not only had a word to describe our experience, we had a definition and an understanding, as well. Coincidence?
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Forgiveness was a mere noun; a fleeting concept of little importance in the grand scheme of written and spoken language, and was thereby spilt freely like cheap, overabundant wine without consequence. Yet forgive was a verb and in turn held far more potency; an action that must be genuine and consciously performed without reservation in order to fully embody the idea behind it. It was both a plea and an affirmation that could only be acknowledged as obtainable through the mutual contract of expression and acceptance between two parties of equal understanding. Enacting forgiveness was and always would be more difficult than simply declaring that the concept itself existed, and the irreversible condition of the human heart would forever ensure that such disparity would remain fact.
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The concept of disease is fast replacing the concept of responsibility. With increasing zeal Americans use and interpret the assertion "I am sick" as equivalent to the assertion "I am not responsible": Smokers say they are not responsible for smoking, drinkers that they are not responsible for drinking, gamblers that they are not responsible for gambling, and mothers who murder their infants that they are not responsible for killing. To prove their point - and to capitalize on their self-destructive and destructive behavior - smokers, drinkers, gamblers, and insanity acquitees are suing tobacco companies, liquor companies, gambling casinos, and physicians.
Thomas Stephen Szasz
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I find something repulsive about the idea of vicarious redemption. I would not throw my numberless sins onto a scapegoat and expect them to pass from me; we rightly sneer at the barbaric societies that practice this unpleasantness in its literal form. There's no moral value in the vicarious gesture anyway. As Thomas Paine pointed out, you may if you wish take on a another man's debt, or even to take his place in prison. That would be self-sacrificing. But you may not assume his actual crimes as if they were your own; for one thing you did not commit them and might have died rather than do so; for another this impossible action would rob him of individual responsibility. So the whole apparatus of absolution and forgiveness strikes me as positively immoral, while the concept of revealed truth degrades the concept of free intelligence by purportedly relieving us of the hard task of working out the ethical principles for ourselves.
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