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Exclusively oral cultures are unencumbered by dead knowledge, dead facts. Libraries, on the other hand, are full of them.
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So always, if we look back, concern for face-to-face morality, and its modern emphasis on justice as well, have historically evolved as religious issues.
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Confucius saw the human self as a node, not an entity.
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Primal time is atemporal; an eternal now. To speak of atemporal or timeless time is paradoxical, but the paradox can be relieved if we see that primal time focuses on causal rather than chronological sequence; for primal peoples, "past" means preeminently closer to the originating Source of things. That the Source precedes the present is of secondary importance.
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Traditionally, every Chinese was Confucian in ethics and public life, Taoist in private life and hygiene, and Buddhist at the time of death, with a healthy dash of shamanistic folk religion thrown in along the way. As someone has put the point: Every Chinese wears a Confucian hat, Taoist robes, and Buddhist sandals. In Japan Shinto was added to the mix.
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The point is not merely that human relationships are fulfilling; the Confucian claim runs deeper than that. It is rather that apart from human relationships there is no self. The self is a center of relationships. It is constructed through its interactions with others and is defined by the sum of its social roles.
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Only while they are conforming their actions to the model of some archetypal hero do the Arunta feel that they are truly alive, for in those roles they are immortal. The occasions on which they slip from such molds are quite meaningless, for time immediately devours those occasions and reduces them to nothingness.
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The sheer immensity of the human self as envisioned by the world's religions is awesome.
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When historians look back on our century, they may remember it most, not for space travel or the release of nuclear energy, but as the time when the peoples of the world first came to take one another seriously.
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Human intelligence is a reflection of the intelligence that produces everything. In knowing, we are simply extending the intelligence that comes to and constitutes us. We mimic the mind of God, so to speak. Or better, we continue and extend it.
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Reserved as he [Confucius] was about the supernatural, he was not without it; somewhere in the universe there was a power that was on the side of right.
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Looking at the difference between pre- and post-Islamic Arabia, we are forced to ask whether history has ever witnessed a comparable moral advance among so many people in so short a time.
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At the center of the religious life is a peculiar kind of joy, the prospect of a happy ending that blossoms from necessarily painful ordeals, the promise of human difficulties embraced and overcome.
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We are free when we are not the slave of our impulses, but rather their master. Taking inward distance, we thus become the authors of our own dramas rather than characters in them.
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Beware of the differences that blind us to the unity that binds us.
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As human beings we are made to surpass ourselves and are truly ourselves only when transcending ourselves.
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The proper response to a great work of art is to enter it as though there were nothing else in the world.
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The single destination of sanctity could admit of so many different avenues leading to it.
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What is sickness? What is health? Both are distractions. Put them both aside and go forward.
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Religion teaches us that our lives here on earth are to be used for transformation.
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What is Zen? Simple, simple, so simple. Infinite gratitude toward all things past; infinite service to all things present; infinite responsibility to all things future.
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But with my clamoring ego solidly in place, I considered the title, 'Memories of a Failed Nobody'.
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Taoist yogis sought to harness the Tao directly, drawing it first into their own heart-minds and then beaming it to others. Yogis who managed this feat would for the most part be unnoticed, but their life-giving enterprise did more for the community than the works of other benefactors.
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What is distinctive in Hinduism is the amount of attention it has devoted to identifying basic spiritual personality types and the disciplines that are most likely to work for each. The result is a recognition, pervading the entire religion, that there are multiple paths to God, each calling for its distinctive mode of travel.
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What are the ingredients of the most creatively meaningful image of human existence that the mind can conceive? Remove human frailty—as grass, as a sigh, as dust, as moth-crushed—and the estimate becomes romantic. Remove grandeur—a little lower than God—and aspiration recedes. Remove sin-the tendency to miss the mark—and sentimentality threatens. Remove freedom—choose ye this day!—and responsibility goes by the board. Remove, finally, divine parentage and life becomes estranged, cut loose and adrift on a cold, indifferent sea. With all that has been discovered about human life in the intervening 2,500 years, it is difficult to find a flaw in this assessment.
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They [Taoists] were fond of pointing out that the value of cups, windows, and doorways lies in the part of them that are not there.
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A loving human being is not produced by exhortations, rules, and threats. Love only takes root in children when it comes to them—initially and most importantly from nurturing parents. Ontogenetically speaking, love is an answering phenomenon. It is literally a response.
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Not only is the destiny of the individual bound up with the entire Church; it is responsible for helping to sanctify the entire world of nature and history.
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A second arresting feature of Jesus' language was its invitational style. Instead of telling people what to do or what to believe, he invited them to see things differently, confident that if they did so their behaviour would change accordingly. This called for working with peoples' imaginations more than with their reason or their will.
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There are circumstances in the imperfect condition we know as human existence when polygyny is morally preferable to its alternative. Individually, such a condition might arise if, early in the marriage, the wife were to contract paralysis or another disability that would prevent sexual union. Collectively, a war that decimated the male population could provide an example, forcing (as this would) the option between polygyny and depriving a large population of women of motherhood and a nuclear family of any sort. Idealists may call for the exercise of heroic continence in such circumstances, but heroism is never a mass option.
Huston Smith
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Quote of the day
Nobody ever did anything very foolish except from some strong principle.
William Lamb, 2nd Viscount Melbourne
Huston Smith
Wikipedia
Born:
May 31, 1919
Died:
December 30, 2016
(aged 97)
Bio:
Huston Cummings Smith was a religious studies scholar in the United States. His book The World's Religions has sold over two million copies and remains a popular introduction to comparative religion.
Known for:
The World's Religions (1958)
Why religion matters (2001)
Buddhism (2003)
Forgotten truth (1976)
The Soul of Christianity (2005)
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Huston Smith on Wikipedia
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