Every morning I'd have coffee with my wife and we would discuss ideas. Sixty percent of what I did for the stores was concepts. The other forty percent was correcting and cleaning up other concepts in house, or doing final art on my concepts. Most of my concepts were so finished they could turn them over to somebody else.
What man knows is little enough and most of his general concepts in every field are vitiated by the artificial concepts he has created to cover his ignorance. These concepts must be destroyed. One tool exists that can accomplish this destruction, and this tool is in your hands. It is simply curiosity-the instinct to ask and to question. It should be kept sharp and used without mercy.
Charles H. Hapgood
The Most Secret Quintessence of Life is an original work filled with rich, new research, relying on important primary literature which has not, until now, been plumbed and digested. In this book, Chandak Sengoopta offers both a history of hormone discovery and a chronicle of how this discovery transformed our concepts of the body and how our existing concepts of sex and sexuality, in turn, informed our concepts for understanding hormones.
I view all art as an effort to translate brain concepts into a work. These brain concepts are synthetic ones - the result of many experiences. But a single work of art, or even a series of works, more often than not cannot translate these synthetic concepts adequately. Yves Saint Laurent once said that he suffered greatly when creating. He is not alone in that. Most artists do the same and say as much.
All significant concepts of the modern theory of the state are secularized theological concepts not only because of their historical development - in which they were transferred from theology to the theory of the state, whereby, for example, the omnipotent god became the omnipotent lawgiver - but also because of their systematic structure, the recognition of which is necessary for a sociological consideration of these concepts. The exception in jurisprudence is analogous to the miracle in theology. Only by being aware of this analogy can we appreciate the manner in which the philosophical ideas of the state developed in the last centuries.
Mysticism is a rational enterprise. Religion is not. The mystic has recognized something about the nature of consciousness prior to thought, and this recognition is susceptible to rational discussion. The mystic has reasons for what he believes, and these reasons are empirical. The roiling mystery of the world can be analyzed with concepts (this is science), or it can be experienced free of concepts (this is myticism). Religion is nothing more than bad concepts held in place of good ones for all time. It is the denial-at once full of hope and full of fear-of the vastitude of human ignorance.
I personally think the best ideas for TV shows - at least comedies - are very low-fi ideas. High concepts often sell pitches in movies and TV, but, especially in TV when you're talking about hopefully a 100 or 150 episode proposition, those concepts just burn off, and then you're stuck with nothing.
I think that a lot of things are hard to read if you're not in the vocabulary flow of that particular discourse. I sometimes forget that even though the words I'm using are fairly ordinary words, the concepts around which they cluster, which are the long concepts of literary tradition, may not be familiar to an audience.
After giving a student the basic mating patterns and strategies you must begin giving them advanced concepts. At first these ideas will not make sense, many players will have a vague idea of what you are talking about but nothing more. Even a fragmented understanding of these concepts will prove useful though, and eventually they will improve as these lessons are assimilated by repetition and example.
I served for 42 years on the board of trustees of the largest Presbyterian seminary, Princeton Theological Seminary, and we had brilliant people - teachers and students both-but they did not come up with many new concepts. They weren't invited to come up with new concepts. Anybody who had come up with a new concept would have been under suspicion for being out of step with the tradition or out of step with the teachings of the church.
Duality is the real root of our suffering and of all our conflicts. All our concepts and beliefs, no matter how profound they may seem, are like nets which trap us in dualism. When we discover our limits we have to try to overcome them, untying ourselves from whatever type of religious, political, or social conviction may contain us. We have to abandon such concepts as 'enlightenment', 'the nature of the mind', and so on, until we no longer neglect to integrate our knowledge with our actual existence.
I really like the reggae concepts like the culture vibe. They speak on everything that's going on, they don't have limits. They speak on politics, they speak on life, they speak on the troubles of poverty, everything. The message, the melodies and the concepts of reggae music are unbelievable.
When people get taken over by the ego to such an extent, there is nothing else in their mind except the ego. They can no longer feel or sense their humanity - what they share with other human beings, or even with other life forms on the planet. They are so identified with concepts in their minds that other human beings become concepts as well.
The progress of science has always been the result of a close interplay between our concepts of the universe and our observations on nature. The former can only evolve out of the latter and yet the latter is also conditioned greatly by the former. Thus in our exploration of nature, the interplay between our concepts and our observations may sometimes lead to totally unexpected aspects among already familiar phenomena.
The great masquerade of evil has played havoc with all our ethical concepts. For evil to appear disguised as light, charity, historical necessity, or social justice is quite bewildering to anyone brought up on our traditional ethical concepts, while for the Christian who bases his life on the Bible, it merely confirms the fundamental wickedness of evil.
There are so many stereotypes, prepackaged concepts and platitudes out there in our thinking on the divine, and the associated emotions those produce; it's very difficult to transcend. But that's ultimately what experiencing the divine is all about: transcending stereotypes, concepts and platitudes. As soon as one falls back on an acceptable definition or understanding, it disappears. It's like water; the moment you try to grasp it, you lose it.
Ultimately, Leibniz argued, there are only two absolutely simple concepts, God and Nothingness. From these, all other concepts may be constructed, the world, and everything within it, arising from some primordial argument between the deity and nothing whatsoever. And then, by some inscrutable incandescent insight, Leibniz came to see that what is crucial in what he had written is the alternation between God and Nothingness. And for this, the numbers 0 and 1 suffice.
The theoretical determination of the fine structure constant is certainly the most important of the unsolved problems of modern physics. We believe that any regression to the ideas of classical physics (as, for instance, to the use of the classical field concept)cannot bring us nearer to this goal. To reach it, we shall, presumably, have to pay with further revolutionary changes of the fundamental concepts of physics with a still farther digression from the concepts of the classical theories.
It is an old saying, abundantly justified, that where sciences meet there growth occurs. It is true moreover to say that in scientific borderlands not only are facts gathered that [are] often new in kind, but it is in these regions that wholly new concepts arise. It is my own faith that just as the older biology from its faithful studies of external forms provided a new concept in the doctrine of evolution, so the new biology is yet fated to furnish entirely new fundamental concepts of science, at which physics and chemistry when concerned with the non-living alone could never arrive.
Frederick Gowland Hopkins
Words are acoustical signs for concepts; concepts, however, are more or less definite image signs for often recurring and associated sensations, for groups of sensations. To understand one another, it is not enough that one use the same words; one also has to use the same words for the same species of inner experiences; in the end one has to have one's experiences in common.
At first the, only subconsciously apprehended, approaching confluences of complex events make themselves known intuitively within the intellectual weather. Then comes a gradually awakeningconsciousness of the presence of new families of differentiating-out challenging concepts of every day prominence. It is with these randomly patterning families of separate concepts thatevolution is about to deal integratively. As a now specific unitary problem it may be disposed of effectively when and if that unified problem becomes "adequately stated" and therebycomprehensibly solvable.
R. Buckminster Fuller
The concept of 'measurement' becomes so fuzzy on reflection that it is quite surprising to have it appearing in physical theory at the most fundamental level ... does not any analysis of measurement require concepts more fundamental than measurement? And should not the fundamental theory be about these more fundamental concepts?
John Stewart Bell
My main professional interest during the 1970s has been in the dramatic change of concepts and ideas that has occurred in physics during the first three decades of the century, and that is still being elaborated in our current theories of matter. The new concepts in physics have brought about a profound change in our world view; from the mechanistic conception of Descartes and Newton to a holistic and ecological view, a view which I have found to be similar to the views of mystics of all ages and traditions.
All our thoughts and concepts are called up by sense-experiences and have a meaning only in reference to these sense-experiences. On the other hand, however, they are products of the spontaneous activity of our minds; they are thus in no wise logical consequences of the contents of these sense-experiences. If, therefore, we wish to grasp the essence of a complex of abstract notions we must for the one part investigate the mutual relationships between the concepts and the assertions made about them; for the other, we must investigate how they are related to the experiences.
When one analyzes the pre-conscious step to concepts, one always finds ideas which consist of 'symbolic images.' The first step to thinking is a painted vision of these inner pictures whose origin cannot be reduced only and firstly to the sensual perception but which are produced by an 'instinct to imagining' and which are re-produced by different individuals independently, i.e. collectively... But the archaic image is also the necessary predisposition and the source of a scientific attitude. To a total recognition belong also those images out of which have grown the rational concepts.
The financial crisis has underscored how insufficient attention to fundamental corporate governance concepts can have devastating effects on an institution and its continued viability. It is clear that many banks did not fully implement these fundamental concepts. The obvious lesson is that banks need to improve their corporate governance practices and supervisors must ensure that sound corporate governance principles are thoroughly and consistently implemented.
For strictly scientific or technological purposes all this is irrelevant. On a pragmatic view, as on a religious view, theory and concepts are held in faith. On the pragmatic view the only thing that matters is that the theory is efficacious, that it 'works' and that the necessary preliminaries and side issues do not cost too much in time and effort. Beyond that, theory and concepts go to constitute a language in which the scientistic matters at issue can be formulated and discussed.
Few legislators who passed these mental health laws realized that (Brock) Chisholm and his associates defined mental illness as a sense of loyalty to a particular nation, a sense of loyalty to a moral code, and strict adherence to concepts of right and wrong. Chisholm has been obsessed for years with the idea that instilling concepts of right and wrong, love of country and morality in children by their parents is the paramount evil.
John A. Stormer
In 1975, ... [speaking with Shiing Shen Chern], I told him I had finally learned ... the beauty of fiber-bundle theory and the profound Chern-Weil theorem. I said I found it amazing that gauge fields are exactly connections on fiber bundles, which the mathematicians developed without reference to the physical world. I added, "this is both thrilling and puzzling, since you mathematicians dreamed up these concepts out of nowhere." He immediately protested: "No, no. These concepts were not dreamed up. They were natural and real."
I find that some philosophers think that my whole approach to qualia is not playing fair. I don't respect the standard rules of philosophical thought experiments. 'But Dan, your view is so counterintuitive!' No kidding. That's the whole point. Of course it is counterintuitive. Nowhere is it written that the true materialist theory of consciousness should be blandly intuitive. I have all along insisted that it may be very counterintuitive. That's the trouble with 'pure' philosophical method here. It has no resources for developing, or even taking seriously, counterintuitive theories, but since it is a very good bet that the true materialist theory of consciousness will be highly counterintuitive (like the Copernican theory-at least at first), this means that 'pure' philosophy must just concede impotence and retreat into conservative conceptual anthropology until the advance of science puts it out of its misery. Philosophers have a choice: they can play games with folk concepts (ordinary language philosophy lives on, as a kind of aprioristic social anthropology) or they can take seriously the claim that some of these folk concepts are illusion-generators. The way to take that prospect seriously is to consider theories that propose revisions to those concepts.
Daniel C. Dennett
I say that creeds, dogmas, and theologies are inventions of the mind. It is the nature of the mind to make sense out of experience, to reduce the conglomerates of experience to units of comprehension which we call principles, or ideologies, or concepts. Religious experience is dynamic, fluid, effervescent, yeasty. But the mind can't handle these so it has to imprison religious experience in some way, get it bottled up. Then, when the experience quiets down, the mind draws a bead on it and extracts concepts, notions, dogmas, so that religious experience can make sense to the mind.
In philosophy, metaphorical pluralism is the norm. Our most important abstract philosophical concepts, including time, causation, morality, and the mind, are all conceptualized by multiple metaphors, sometimes as many as two dozen. What each philosophical theory typically does is to choose one of those metaphors as "right, " as the true literal meaning of the concept. One reason there is so much argumentation across philosophical theories is that different philosophers have chosen different metaphors as the "right" one, ignoring or taking as misleading all other commonplace metaphorical structurings of the concept. Philosophers have done this because they assume that a concept must have one and only one logic. But the cognitive reality is that our concepts have multiple metaphorical structurings.
The old adage that people only want what they can't have or what they can't tame- is totally primitive. A being of higher origins will know instinctively that life on earth is a series of chances, moments and concepts. That's really all that you have. So when you find one of these things and it makes you burn, or it makes you feel peace inside, or it makes you look forwards and backwards and here all at the same time- that's when you know to hold onto it. And you hold onto it with every fiber of your being. Because it's in the holding on of these chances and moments and concepts that life is lived. Every other kind of living is only in vitro. I don't care what psychologists say today about how the human mind works. Because one day they will reach this pinnacle and they will see what I see and they will look upon the old ways as primitive. As long and gone. We do not wish to have what we can't have. We wish to burn in whatever flame we have stepped into.
C. JoyBell C.
Ignore the real world 'That would never work in the real world.' You hear it all the time when you tell people about a fresh idea. This real world sounds like an awfully depressing place to live. It's a place where new ideas, unfamiliar approaches, and foreign concepts always lose. The only things that win are what people already know and do, even if those things are flawed and inefficient. Scratch the surface and you'll find these 'real world' inhabitants are filled with pessimism and despair. They expect fresh concepts to fail. They assume society isn't ready for or capable of change. Even worse, they want to drag others down into their tomb. If you're hopeful and ambitious, they'll try to convince you your ideas are impossible. They'll say you're wasting your time.
David Heinemeier Hansson