Page 59 Quotes

“Let's go deeper and deeper... How you know that's night and morning what does it makes you to think??... Yeah, yeah the time... I know that, but let's removed it from the world... so reality it doesn't exist...!... How??? how?? You can't remove it, didn't you said that??Or my mistake?!It gets sun set in the morning and in the night it gets sun out... That's false thought unfortunately, what you see is just a shadow... Vsauce proved it!So how do you understand the differences between24:00 - PM which is counted as middle between the other day which is yesterday, if I can call it like this or after few minutes which will mean 59 it will become tomorrow, if it's Monday 24:00 Pm after 59 minutes it will become Tuesday... - (It's kind a interesting isn't it??)... now let's go little more far and the other is morning 02:01 which is the morning AM of the other day which is now yesterday. Strange!”

“I was excited to do something, even if I didn't know what it was. I think you need that feeling—that excitement, that fire—to make your dreams a reality. (p.59)”

“In 1973, women got 59 cents on the dollar; now we are getting 74 cents on the dollar. In the area of finance and business, we are at 68 cents on the dollar.”

“To be grounded in an attitude of compassion is to be capable of receiving and welcoming the suffering, which the other is giving us. This does not mean that we suffer for them, but that we offer them possibility of going beyond the separate self in which suffering is harbored. (59)”

“My parents got me a $25 Kent steel-string acoustic guitar when I was around 12. The following Christmas, my parents bought me a Conora electric guitar. It looked almost like a Gretsch. It cost $59, and my mom still has it.”

“If we are looking for insurance against want and oppression, we will find it only in our neighbors' prosperity and goodwill and, beyond that, in the good health of our worldly places, our homelands. If we were sincerely looking for a place of safety, for real security and success, then we would begin to turn to our communities - and not the communities simply of our human neighbors but also of the water, earth, and air, the plants and animals, all the creatures with whom our local life is shared.(pg. 59, "Racism and the Economy")”

“Many people profess a belief in the existence of a spiritual realm, often aligning with their religious training or background. (Recent surveys indicate that, on average, between 48 percent and 59 percent of Europeans claim to believe in an afterlife, while between 72 percent and 74 percent of people in the United States assert a belief in life after death.) But when confronted with the loss of a child, a spouse, or another deeply loved person, one may find that his or her belief set is deeply challenged, and some suffer a crisis of faith.”

“If you love someone, you will want to understand them and accept them as they grow and change; similarly, loving yourself involves a never-ending process of self-understanding and self-acceptance through life's ups and downs...we are finally coming to understand that love for neighbor and love for self naturally lead to love for the earth...if you love your neighbor as yourself, you want both them and you to be able to breathe, so you need to love clean fresh air...you want them and you to be able to drink, so you need to love pure water in all its forms...you want them and you to be be able to eat, so you need to care about the climate...." (p. 59-60)”

“The 1970s-80s social movement called U.S. third world feminism functioned as a central locus of possibility, an insurgent social movement that shattered the construction of any one ideology as the single most correct site where truth can be represented. Indeed, without making this kind of metamove, any 'liberation' or social movement eventually becomes destined to repeat the oppressive authoritarianism from which it is attempting to free itself, and become trapped inside a drive for truth that ends only in producing its own brand of dominations. What U.S. third world feminism thus demanded was a new subjectivity, a political revision that denied any one ideology as the final answer, while instead positing a tactical subjectivity with the capactiy to de- and recenter, given the forms of power to be moved. These dynamics are what were required in the shift from enacting a hegemonic oppositional theory and practice to engaging in the differential form of social movement, as performed by U.S. feminists of color during the post-World War II period of great social transformation. p. 58-59. ”