Vague Quotes

“It occurred to Jeff that he had entered the vague phase of his life. He had a vague idea of things, a vague sense of what was happening in the world, a vague sense of having meant someone before. It was like being vaguely drunk all the time.”

“It occurred to Jeff that he had entered the vague phase of his life. He had a vague idea of things, a vague sense of what was happening in the world, a vague sense of having met someone before. It was like being vaguely drunk all the time.”

“If you can't be kind, at least be vague.”

“Think! There's nothing certain in our future! All we can hope for is a vague continuation. But in spite of that, you're going to keep on living. You can't give up on life just because it's vague. It's a question of possibilities...”

“He was already fading. I knew that it wouldn't be long until he was just a vague image, however much I tried to cling onto his memory.”

“Time is a creation of vague mind used to describe an unknown dimension in the 3D world.”

“Spiritual activity, education, civilization, culture, the idea are all vague, indefinite concepts, under the banner of which it is quite convenient to use words that have a still less clear meaning and therefore can easily be plugged into any theory.”

“If you describe yourself as "Atheist," some people will say, "Don't you mean 'Agnostic'?" I have to reply that I really do mean Atheist. I really do not believe that there is a god - in fact I am convinced that there is not a god (a subtle difference). I see not a shred of evidence to suggest that there is one. It's easier to say that I am a radical Atheist, just to signal that I really mean it, have thought about it a great deal, and that it's an opinion I hold seriously. It's funny how many people are genuinely surprised to hear a view expressed so strongly. In England we seem to have drifted from vague wishy-washy Anglicanism to vague wishy-washy Agnosticism - both of which I think betoken a desire not to have to think about things too much.”

“Loving, of enemies is another dogma of feigned morality, and has besides no meaning. It is incumbent on man, as a moralist, that he does not revenge an injury; and it is equally as good in a political sense, for there is no end to retaliation; each retaliates on the other, and calls it justice: but to love in proportion to the injury, if it could be done, would be to offer a premium for a crime. Besides, the word enemies is too vague and general to be used in a moral maxim, which ought always to be clear and defined, like a proverb. If a man be the enemy of another from mistake and prejudice, as in the case of religious opinions, and sometimes in politics, that man is different to an enemy at heart with a criminal intention; and it is incumbent upon us, and it contributes also to our own tranquillity, that we put the best construction upon a thing that it will bear. But even this erroneous motive in him makes no motive for love on the other part; and to say that we can love voluntarily, and without a motive, is morally and physically impossible.Morality is injured by prescribing to it duties that, in the first place, are impossible to be performed, and if they could be would be productive of evil; or, as before said, be premiums for crime. The maxim of doing as we would be done unto does not include this strange doctrine of loving enemies; for no man expects to be loved himself for his crime or for his enmity.Those who preach this doctrine of loving their enemies, are in general the greatest persecutors, and they act consistently by so doing; for the doctrine is hypocritical, and it is natural that hypocrisy should act the reverse of what it preaches. For my own part, I disown the doctrine, and consider it as a feigned or fabulous morality; yet the man does not exist that can say I have persecuted him, or any man, or any set of men, either in the American Revolution, or in the French Revolution; or that I have, in any case, returned evil for evil.”

“If I walk along a shore towards a ship which has run aground, and the funnel or masts merge into the forest bordering on the sand dune, there will be a moment when these details suddenly become part of the ship, and indissolubly fused with it. As I approached, I did not perceive resemblances or proximities which finally came together to form a continuous picture of the upper part of the ship. I merely felt that the look of the object was on the point of altering, that something was imminent in this tension, as a storm is imminent in storm clouds.Suddenly the sight before me was recast in a manner satisfying to my vague expectation. Only afterwards did I recognize, as justifications for the change, the resemblance and contiguity of what I call ‘stimuli’— namely the most determinate phenomena, seen at close quarters and with which I compose the ‘true’ world. ‘How could I have failed to see that these pieces of wood were an integral part of the ship? For they were of the same colour as the ship, and fitted well enough into its superstructure.’ But these reasons for correct perception were not given as reasons beforehand. The unity of the object is based on the foreshadowing of an imminent order which is about to spring upon us a reply to questions merely latent in the landscape. It solves a problem set only in the form of a vague feeling of uneasiness, it organizes elements which up to that moment did not belong to the same universe and which, for that reason, as Kant said with profound insight, could not be associated. By placing them on the same footing, that of the unique object, synopsis makes continuity and resemblance between them possible. An impression can never by itself be associated with another impression.”