If all meaning were relative, then the meanings of the terms in the proposition "All meaning is relative" would be relative. Therefore the proposition "All meaning is relative" destroys itself. It is nothing but an evasion of reality. That seems a high price to pay, even for the privilege of killing people.
One will meet, for example, the virtual assumption that what is relative to thought cannot be real. But why not, exactly? Red is relative to sight, but the fact that this or that is in that relation to vision that we call being red is not itself relative to sight; it is a real fact.
Charles Sanders Peirce
It has become clear that America 's civilian institutions of diplomacy and development have been chronically undermanned and underfunded for far too long - relative to what we spend on the military, and more important, relative to the responsibilities and challenges our nation has around the world.
Robert M. Gates
Defining yourself in terms of how you rank is always dangerous and ultimately immature. It doesn't matter whether the rank has to do with your grades, your weight or where you finished in the 800 meter race. Becoming a mature adult means, among other things, that you define yourself relative to your own potential, not relative somebody else's standard.
Scores do not reveal the most important facts about a wine. The written commentary (tasting notes) that accompanies the ratings is a better source of information than any score regarding the wine's style and personality, its quality level relative to its peers, and its relative value and aging potential.
Robert M. Parker
An organizer working in and for an open society is in an ideological dilemma to begin with, he does not have a fixed truth -- truth to him is relative and changing; everything to him is relative and changing.... To the extent that he is free from the shackles of dogma, he can respond to the realities of the widely different situations....
It appears that all that can be, is. The Creator's hand does not appear to have been opened in order to give existence to a certain determinate number of species, but it seems that it has thrown out all at once a world of relative and non-relative creatures, an infinity of harmonic and contrary combinations and a perpetuity of destructions and replacements. What idea of power is not given us by this spectacle! What feeling of respect for its Author is not inspired in us by this view of the universe!
Kids are told there are no differences between boys and girls. They are told there is no such thing ultimately as right and wrong. Values are relative. Truth is relative. Morality is defined by individual choice. If that isn't a recipe for sexual harassment and other forms of sexual and physical abuse, I don't know what it is.
He had two lives: one, open, seen and known by all who cared to know, full of relative truth and of relative falsehood, exactly like the lives of his friends and acquaintances; and another life running its course in secret. And through some strange, perhaps accidental, conjunction of circumstances, everything that was essential, of interest and of value to him, everything in which he was sincere and did not deceive himself, everything that made the kernel of his life, was hidden from other people.
The less you demand total fulfillment from relationships, the more you can appreciate them for the beautiful tapestries they are, in which absolute and relative, perfect and imperfect, infinite and finite are marvelously interwoven. You can stop fighting the shifting tides of relative love and learn to ride them instead. And you come to appreciate more fully the simple, ordinary heroism involved in opening to another person and forging real intimacy.
It is however, difficult to make your narratives relative by yourself. A novelists' work is to provide models to make your narratives relative. If you read my novels then you may feel, "I have the same experience as this narrative", or "I have the same idea as this novel". It means that your narrative and mine sympathize, concord and resonate together.
People are, by and large, quite poor at judging correct absolute values but are astute about determining relative values. Psychologists call this coherent arbitrariness, which suggests that individuals are coherent when they compare prices on a relative basis but arbitrary when those prices are considered versus fundamental value.
The real conflict in the abortion issue is between a value - the right to choose whether or not to have the child - and a moral dictum - don't kill other humans. The more here, even, is flexible and relative. "Thou shall not kill" really means, "don't kill productive, contributing members of your own society that aren't a threat to your safety." If it was not relative, then no "Judeo-Christian" person could ever go to war or execute someone.
From the Absolute to the Relative-from the Infinite to the Finite-from the Undifferentiated to the Differentiated-from the Unconditioned to the Conditioned and again from the Relative to the Absolute. That is the whole truth of the inexistance to the existentialist, formless to the form, Creator to the Creature, one to the every being, absolute to the inabsolute and vis-e¡-vis, soforth every single thing is temporary, non-existed, so do I, the dream that I dreamed off is simply a 'lie and impermanent too' same as in the mortal world whatever I do experience.
One of my favorite patterns is the tendency for the markets to move from relative lows to relative highs and vice versa every two to four days. This pattern is a function of human behavior. It takes several days of a market rallying before it looks really good. That's when everyone wants to buy it, and that's the time when the professionals, like myself, are selling. Conversely, when the market has been down for a few days, and everyone is bearish, that's the time I like to be buying.
Jack D. Schwager
Economics is not the central problem of this century. It is a relative problem which can be solved in relative ways. Faith is the central problem of this age. The Western world does not know it, but it already possesses the answer to this problem-but only provided that its faith in God and the freedom He enjoins is as great as Communism's faith in Man.
The relative size of your force as against that of your adversary is by itself of no consequence. What controls is the relative size of your force at the point where you join in battle. You can strike with the few and be many if you strike your adversary in his gaps. Seek out places where the defense is not strict, the place not tightly guarded, the generals weak, the troops disorderly, the supplies are scarce and the forces are isolated.
The intellectual climate of the 1970s, for which the 1950s had already paved the way, contributed to this. A theory was even finally developed at that time that pedophilia should be viewed as something positive. Above all, however, the thesis was advocated-and this even infiltrated Catholic moral theology-that there was no such thing as something that is bad in itself. There were only things that were "relatively" bad. What was good or bad depended on the consequences. In such a context, where everything is relative and nothing intrinsically evil exists, but only relative good and relative evil, people who have an inclination to such behavior are left without no solid footing. Of course pedophilia is first rather a sickness of individuals, but the fact that it could become so active and so widespread was linked also to an intellectual climate through which the foundations of moral theology, good and evil, became open to question in the Church. Good and evil became interchangeable; they were no longer absolutely clear opposites.
Pope Benedict XVI
It may seem rash indeed to draw conclusions valid for the whole universe from what we can see from the small corner to which we are confined. Who knows that the whole visible universe is not like a drop of water at the surface of the earth? Inhabitants of that drop of water, as small relative to it as we are relative to the Milky Way, could not possibly imagine that beside the drop of water there might be a piece of iron or a living tissue, in which the properties of matter are entirely different.
One of the various theories proposed to explain the negative result of the famous Michelson-Morley experiment with light waves (conceived to measure the absolute space), was based on the ballistic hypothesis, i.e. on postulating that the speed of light predicted by Maxwell's equations was not given as relative to the medium but as relative to the transmitter (firearm). Had that been the case, the experiment negative results would have not caused such perplexity and frustration (as we shall see in forthcoming sections).
In the play of living we engage in three fundamental forms of action. We begin things, we continue to be engaged in things, and we bring things to an end. We are each obligated to be capable of fulfilling these three forms of action relative to every condition in our experience. To suffer disability relative to any of these three forms of action relative to any condition in our experience is to accumulate a tendency relative to that condition. Such is the way we develop our conventional "karmas." By virtue of such accumulations we are obliged to suffer repetitions of circumstances, in this life and from life to life, until we overcome the liability in our active relationship to each condition that binds us. In the manifest process of existence, we and all other functions in the play are under the same lawful obligation to create, sustain, and destroy conditions or patterns that arise. The inhibition or suppression of the ability to create conditions (or to realize that conditions are your creation and responsibility) is reflected as "tamas, " or rigidity, inertia, indolence, and laziness. The inhibition or suppression of the ability to sustain (or to realize that the maintenance of conditions is your responsibility) is reflected as "rajas, " or unsteadiness of life and attention, and negative and random excitation or emotion. The inhibition or suppression of the ability to destroy or become free of conditions (or to realize that the cessation of conditions is your responsibility) is reflected as artificial "sattwa, " sentimentality, romance, sorrow, bondage to subjectivity, and no comprehension of the mystery of death.
Adi Da Samraj
A tailwind, on the other hand, is one of the most beautiful experiences you can have on a bike. There's no wind in my ears, so I hear everything around me. The chain purrs sweetly as it pulls the gears under the coaxing of my legs. The soft hiss of my tires on the smooth hard pavement, the sound of little critters scurrying in the desert around me as I pass. Smells aren't as big a deal out here in the dry desert, but even the smells are more accessible in a tailwind, since I'm moving through air at a slower relative speed, and the smells linger around my face long enough to register and enjoy them. Relative progress, speed, sights, smells, sounds. It all goes together to create a gestalt for the ride that's pure sweetness, and I never want it to end. Hozho.