I ran across an excerpt today (in English translation) of some dialogue/narration from the modern popular writer, Paulo Coelho in his book: Aleph.(Note: bracketed text is mine.)... 'I spoke to three scholars,' [the character says 'at last.'] ...two of them said that, after death, the [sic (misprint, fault of the publisher)] just go to Paradise. The third one, though, told me to consult some verses from the Koran. [end quote]' ...I can see that he's excited. [narrator]' ...Now I have many positive things to say about Coelho: He is respectable, inspiring as a man, a truth-seeker, and an appealing writer; but one should hesitate to call him a 'literary' writer based on this quote. A 'literary' author knows that a character's excitement should be 'shown' in his or her dialogue and not in the narrator's commentary on it. Advice for Coelho: Remove the 'I can see that he's excited' sentence and show his excitement in the phrasing of his quote.(Now, in defense of Coelho, I am firmly of the opinion, having myself written plenty of prose that is flawed, that a novelist should be forgiven for slipping here and there.)Lastly, it appears that a belief in reincarnation is of great interest to Mr. Coelho ... Just think! He is a man who has achieved, (as Leonard Cohen would call it), 'a remote human possibility.' He has won lots of fame and tons of money. And yet, how his preoccupation with reincarnation—none other than an interest in being born again as somebody else—suggests that he is not happy!
So tell me, since it makes no factual difference to you and you can't prove the question either way, which story do you prefer? Which is the better story, the story with animals or the story without animals?' Mr. Okamoto: 'That's an interesting question?' Mr. Chiba: 'The story with animals.' Mr. Okamoto: 'Yes. The story with animals is the better story.' Pi Patel: 'Thank you. And so it goes with God.
I still believe in man in spite of man. I believe in language even though it has been wounded, deformed, and perverted by the enemies of mankind. And I continue to cling to words because it is up to us to transform them into instruments of comprehension rather than contempt. It is up to us to choose whether we wish to use them to curse or to heal, to wound or to console.
We cannot control the way people interpret our ideas or thoughts, but we can control the words and tones we choose to convey them. Peace is built on understanding, and wars are built on misunderstandings. Never underestimate the power of a single word, and never recklessly throw around words. One wrong word, or misinterpreted word, can change the meaning of an entire sentence and start a war. And one right word, or one kind word, can grant you the heavens and open doors.
Overuse at best is needless clutter; at worst, it creates the impression that the characters are overacting, emoting like silent film stars. Still, an adverb can be exactly what a sentence needs. They can add important intonation to dialogue, or subtly convey information.
We usually learn from debates that we seldom learn from debates.
Argumentation is a human enterprise that is embedded in a larger social and psychological context. This context includes (1) the total psyches of the two persons engaged in dialogue, (2) the relationship between the two persons, (3) the immediate situation in which they find themselves and (4) the larger social, cultural and historical situation surrounding them.
I just wish moments weren’t so fleeting!' Isaac called to the man on the roof, 'They pass so quickly!' 'Fleeting?!' responded the tilling man, 'Moments? They pass quickly?! . . . Why, once a man is finished growing, he still has twenty years of youth. After that, he has twenty years of middle age. Then, unless misfortune strikes, nature gives him twenty thoughtful years of old age. Why do you call that quickly?' And with that, the tilling man wiped his sweaty brow and continued tilling; and the dejected Isaac continued wandering. 'Stupid fool!' Isaac muttered quietly to himself as soon as he was far enough away not to be heard.
Humans want answers, answers that compute; this does not compute Will Robinson! This was dialogue between a young boy and a robot from a TV series in the late 1960s. This TV series was a precursor for the new technology humans were about to be introduced to in the late twentieth century.
...Society needs to open its collective mind to all ideas and ideologies. It needs to give its people the chance to listen to the opinions of others, and then examine them critically instead of rejecting them prematurely. Such a creative dialogue based on positive critical thinking can enhance and develop ideas.
The real purpose of the opposition is to minimize the amount of money the ruling party will have stolen from the people at the end of its term.
What's that?' Thaniel said, curious. The postmarks and stamps weren't English or Japanese.'A painting. There's a depressed Dutchman who does countryside scenes and flowers and things. It's ugly, but I have to maintain the estates in Japan and modern art is a good investment.
Mori made an unwilling sound. 'I don't like Western art.''No look at this.' He lifted it from its package. It wasn't heavy. 'It's clever, it looks like busy Mozart.''What?''I . . .' Thaniel sighed. 'I see sound. Mozart looks like this. You know. Fast strings.''See? In front of you?''Yes. I'm not mad.''I didn't think so. All sounds?''Yes.
If my 'mind' don't mind, I don't mind.
I have seen a stunning amount of death and destruction. Creation yes, but more death than birth. Mankind has learned nothing from their forefathers. Their ancestors. It is true what they say: history does repeat itself, Delacroix, and those after history are left to make it, but how can they,” he removed his hand from the globe, waving it thoughtfully through the air, “when it has already been made?
This, I believe, is the appropriate image of human intercourse -- appropriate because it recognizes the qualities, the diversities, and the proper relationships of human utterances. As civilized human beings, we are the inheritors, neither of an inquiry about ourselves and the world, nor of an accumulating body of information, but of a conversation, begun in the primeval forests and extended and made more articulate in the course of centuries. It is a conversation which goes on both in public and within each of ourselves.
The symbol of the Lotus flower gives a precious teaching that can inspire us to deal with life in the best possible way. Its roots take nourishment from muddy waters and yet bloom in full delicacy and beauty on the surface. Similarly, to have a positive mindset is a beautiful quality; nonetheless to be transformational it needs to be rooted firmly in reality to then blossom with the value which can be created from the muddy problem(s)
Six saw a caterpillar.''What kind?''Green, with purple and white zigzags.''I see,' Thaniel said slowly. Liking children did not keep him from being perplexed by them. He was recently too old to remember his own childhood with any clarity. 'I imagine that was exciting?'She glanced up at him warily. 'No. It was just a caterpillar.
I realized that my life of late had consisted of far too much dialogue and not enough exposition. I imagined an angry, bespectacled English teacher slashing his pen through the transcript of my life, wondering how someone could possibly say so much and think so little.
In looking at our our individual classroom pedagogies and our isolated artistic endeavors, we must broaden the frame of analysis to consider historical, contextual and institutional assumptions. This means a constant awareness of how the micro-practices of interpersonal dialogue and embodied ways of knowing each other can provide an impetus fro structural change.
A dialogue is very important. It is a form of communication in which question and answer continue till a question is left without an answer. Thus the question is suspended between the two persons involved in this answer and question. It is like a bud with untouched blossoms . . . If the question is left totally untouched by thought, it then has its own answer because the questioner and answerer, as persons, have disappeared. This is a form of dialogue in which investigation reaches a certain point of intensity and depth, which then has a quality that thought can never reach.
The 'Dance of Love' is much more of a dialogue, one takes the lead and the other follows. One dictates a step and the other carries it out. One determines the direction, the other determines the distance travelled in a given figure. One sets the pace, the other reveals the grace. One understands the language of the other and knows what is coming next. The one leading leads with love and respect; never seeing the follower as being weak or inferior. And in the same manner, the one following follows with Trust and Submission; never feeling too big to be led or scared to jump. There is a blind assurance that someone is there to catch.
I leaned against the desk, ran my hand over my father’s paperwork, and picked up a pen. Turning around, I shoved it into my father’s hand. "What’s this?" he asked, raising a brow. "You’ll need it to sign my death certificate," I said, pain vibrating my veins against my muscles and bones. "Are we done now?” (Eric)
She squinted at his nametag. Her eyes weren't quite working. "What's your name?" "Stig.""Stick?" she asked, half ready to believe it. He shook his head and pointed his long index finger at the name stitched on his uniform. "S-T-I-G. Stig."Harriet's breath caught. "I can't believe it. I've been looking for you.
I am come,' the Demon said simply, in a droning monotone. 'I am with the dead of the lake. Come to me.' Then the appearance of the skull-face vanished and the blood burst into a shroud of flame, spreading through the throne room in a storm of brilliant red and yellow. The screams could be heard half a league away.
Wherefore they understood the Holy Scripture rather literally than with understanding, and taste only the letter of it, still desiring many other books; and they get not to the marrow of it, because they have deprived themselves of the light, with which is found and expounded the Scripture; and they are annoyed and murmur, because they find much in it that appears to them gross and idiotic. And, nevertheless, they appear to be much illuminated in their knowledge of Scripture, as if they had studied it for long; and this is not remarkable, because they have of course the natural light from whence proceeds science. But because they have lost the supernatural light, infused by grace, they neither see nor know My Goodness, nor the grace of My servants. Wherefore, I saw to thee, that it is much better to go for counsel for the salvation of the soul, to a holy and upright conscience, than to a proud lettered man, learned in much science, because such a one can only offer what he has himself, and, because of his darkness, it may appear to thee, that, from what he says, the Scriptures offer darkness. The contrary wilt thou find with My servants, because they offer the light that is in them, with hunger and desire for the soul's salvation. This I have told thee, my sweetest daughter, that thou mightiest know the perfection of this unitive state, when the eye of the intellect is ravished by the fire of My charity, in which charity it receives the supernatural light. With this light the souls in the unitive state love Me, because love follows the intellect, and the more it knows the more can't it love. Thus the one feeds the other, and, with this light, they both arrive at the Eternal Vision of Me, where they see and taste Me, in Truth, the soul being separated from the body, as I told thee when I spoke to thee of the blissfulness that the soul received in Me. This state is most excellent, when the soul, being yet in the mortal body, tastes bliss with the immortals, and ofttimes she arrives at so great a union that she scarcely knows whether she be in the body or out of it; and tastes the earnest -money of Eternal Life, both because she is united with Me, and because her will is dead in Christ, by which death her union was made with Me, and in no other way could she perfectly have done so. Therefore do they taste life eternal deprived of the hell of their own will, which gives to man the earnest-money of damnation, if he yield to it.
From a personal experience and the examination of literature, I feel that we cannot take for granted that a dialogue, without information and perhaps without understanding, is possible between any individuals or groups on all levels. So the prerequisite is information.
And there are many people, both Moslem and Christian, who have a good grasp of each others0 conceptions of surrender to God an other principles. But the widespread existence of bias, misinformation and lack of knowledge (…) militate against the effectiveness of dialogue, (…) by the most subtle and one of the most effective of instruments, the subconscious, almost the subliminal, introduction of hostility.
Talking to oneself is a recognized means to learn, in fact, self-speak may be the seed concept behind human consciousness. Private conversation that we hold with ourselves might represent the preeminent means to provoke the speaker into thinking (a form of cognitive auto-stimulation), modify behavior, and perhaps even amend the functional architecture of the plastic human brain. Writing out our private talks with oneself enables a person to “see” what they think, a process that invites reflection, ongoing thoughtful discourse with the self, and refinement of our thinking patterns and beliefs. Internal sotto voice conversations with our private-self provide several advantages, but most people find it difficult to maintain self-speak for an extended period. Internal dialogue must compete with external distractions. Writing allows a person to resume a personal dialogue where they left off before interrupted by outside stimuli. A written disquisition also provides a permanent record that a person can examine, amend, supplement, update, or reject.
We define our identity always in dialogue with, sometimes in struggle against, the things our significant others want to see in us. Even after we outgrow some of these others—our parents, for instance—and they disappear from our lives, the conversation with them continues within us as long as we live.
Flirt with the old ladies and you’ll be fine,” I muttered, shoving my stuff into the cubby. He hung his green hoodie on the hooks right beside me. “Is that how you get by?” “Doesn’t work on the old ladies for me, but the old men on the other hand?” I paused and glanced at my nails. “Yeah, doesn’t work on them either.
Discourse and critical thinking are essential tools when it comes to securing progress in a democratic society. But in the end, unity and engaged participation are what make it happen.
Darling, I don't want you; I've got no place for you; I only want what you give. I don't want the whole of anyone.... What you want is the whole of me-isn't it, isn't it?-and the whole of me isn't there for anybody. In that full sense you want me I don't exist.
During the Reformation and the Enlightenment, nature came to be understood in a mechanistic sense as bereft of any capacity for divine grace or revelation. We’ll explore this suggestion further in the next chapter. In order to appreciate the significance of this, we have to recognize that nature is a cultural construct. When we speak of nature, we are using language to describe the world around us with all its species, life-forms and landscapes. But nature is a concept whose meaning changes with different perceptions and ways of looking at the world. This means that supernatural is also a concept which has different meanings, for it refers to phenomena or experiences which do not seem to fit within our particular expectations of what nature is or should be. The term supernatural therefore depends on a certain concept of what natural is. For many people who are less determinately materialist than Dawkins, there may be an indeterminate region which is neither strictly natural nor strictly supernatural. A red rose may be natural, but when I am given one by the person I love, I experience a range of emotions, memories and associations which endow that rose with symbolic significance and make it, in some sense, supernatural. It transcends its natural biological functions to communicate something in the realms of beauty, hope and love.
Did you ever think about boys?' I say, staring up into the dark. 'There wasn't room,' she whispers, and her voice is unbelievably sad. 'At first, after Connor, I was just waiting. I was going to get a new boyfriend soon- as soon as I was prettier or better, more perfect. But after a while there was no room for anything else. If I though about kissing or sex, I just started feeling ugly, too awful for anything good.
A great deal of the global stimuli that we view comes to us without major effort. Daily a person scans and screens a wide barrage of solicited and unsolicited material. What information a society pays attention to creates the standards and principles governing citizens’ life. A nation’s discourse translates its economic, social, and cultural values to impressionable children.
Moral questions may not have objective answers—whether revealed by God or by science—but they do have rational ones, answers rooted in a rationality that emerges out of social need. That rationality can only be discovered through exercising the human potential for rational dialogue, the potential for thinking about the world, and for discussing, debating and persuading others. Values can never be entirely wrenched apart from facts; but neither can they be collapsed into facts. It is the existence of humans as moral agents that allows us to act as the bridge between facts and values.
Having personality does not mean being violent, rather honouring life by taking a stand. In this era so devoid of values, where people think it is safe to do everything that comes to mind, there is a need for purity. Man can and must have direction. Jews and Catholics must work together to help the man who suffers, and most importantly, look ahead.
One must not be afraid of a little silence. Some find silence awkward or oppressive. But a relaxed approach to dialogue will include the welcoming of some silence. It is often a devastating question to ask oneself, but it is sometimes important to ask it - 'In saying what I have in mind will I really improve on the silence?
Until then I had thought each book spoke of the things, human or divine, that lie outside books. Now I realized that not infrequently books speak of books: it is as if they spoke among themselves. In the light of this reflection, the library seemed all the more disturbing to me. It was then the place of a long, centuries -old murmuring, an imperceptible dialogue between one parchment and another, a living thing, a receptacle of powers not to be ruled by a human mind, a treasure of secrets emanated by many minds, surviving the death of those who had produced them or had been their conveyors.
... no sensitive Christian can be satisfied with a distinction between righteousness and unrighteousness drawn only between communities, with each individual belonging unambiguously on one or the other side of the line. The behavior of "the righteous" is often very disappointing, while "the unrighteous" regularly perform in a manner that is much better than our theology might lead us to expect of them. Thus the need for a perspective that allows for both a rather slow process of sanctification in the Christian life and some sort of divine restraint on the power of sin in the unbelieving community. These theological adjustments to a religious perspective that might otherwise betray strong Manichean tones provide us with yet another reason for openness to a broad-ranging dialogue: Christians have good grounds for believing that their own weakness can be corrected by encountering the strengths of others.
As a gentleman- assuming you still have some pretensions in that direction- of honor- again, perhaps presumptuous, but still supposing your passing acquaintance with the concept- it is your duty- I won't even trouble to speculate here, but remain naively hopeful- to protect those under your care.
And now that they have us here, under their control, they've dropped whatever act they had on earth. We're seeing them as they really are.' He dipped his glove into the water and watched as the water turned golden. The air suddenly smelled of citrus. 'Look! It's orange juice!''Josh, focus!''You sound just like Mom or Isis or whatever her name is.
Political writers argue in regard to the love of liberty with the same philosophy that philosophers do in regard to the state of nature; by the things they see they judge of things very different which they have never seen, and they attribute to men a natural inclination to slavery, on account of the patience with which the slaves within their notice carry the yoke; not reflecting that it is with liberty as with innocence and virtue, the value of which is not known but by those who possess them, though the relish for them is lost with the things themselves. I know the charms of your country, said Brasidas to a satrap who was comparing the life of the Spartans with that of the Persepolites; but you can not know the pleasures of mine.
Democracy requires citizens to see things from one another's point of view, but instead were more and more enclosed in our own bubbles. Democracy requires a reliance on shared facts; instead were being offered parallel but separate universes.
In many of the films now being made, there is very little cinema: they are mostly what I call 'photographs of people talking.' When we tell a story in cinema we should resort to dialogue only when it's impossible to do otherwise. I always try to tell a story in the cinematic way, through a succession of shots and bits of film in between.
A good part of the physical attraction [between the hero and heroine of a romance novel] comes to life during these exchanges as well, since language creates a meeting of the minds. I have long thought that these lines of dialogue carve out the lines of the central love relationship. The dialogue between the hero and heroine creates the central shape of the story. It is the verbal sculpture.
Oh, once you’ve been initiated into the Elderly, the world doesn’t want you back.” Veronica settled herself in a rattan chair and adjusted her hat just so. “We—by whom I mean anyone over sixty—commit two offenses just by existing. One is Lack of Velocity. We drive too slowly, walk too slowly, talk too slowly. The world will do business with dictators, perverts, and drug barons of all stripes, but being slowed down it cannot abide. Our second offence is being Everyman’s memento mori. The world can only get comfy in shiny-eyed denial if we are out of sight.
Jim. If you have any other outside events, don’t confess them. That’s my advice, okay?”“What am I going to do, Bob? I have no family.”“You have family,” Bob said. “You have a wife who hates you. Kids who are furious with you. A brother and sister who make you insane. And a nephew who used to be kind of a drip but apparently is not so much of a drip now. That’s called family.”Jim fell asleep, his head leaning forward almost to his chest
A loud mind is greater than a loud mouth.
But when a man draws a lifeless thing into his passionate longing for dialogue, lending it independence and as it were a soul, then there may dawn in him the presentiment of a world-wide dialogue with the world-happening that steps up to him even in his environment, which consists partially of things. Or do you seriously think that the giving and taking of signs halts on the threshold of that business where an honest and open spirit is found?
Is this about what happened to you and the old Sector 7?” I asked with a growl of my own.His hands tightened their grip on my shoulders. “How did you know about that?” “Tabby-Chan told me.”“Freaking Meko-Chan,” Kuroi uttered, “I swear, that kid is gonna get it. What did she tell you, exactly?”“She told me not to tell you that she told me what you told her.” I realized what I said. “Oops.” ~Luna's POV, Clash of the Clans: Shinobi 7 Companion Book #1
One of the most wonderful things about Pride and Prejudice is the variety of voices it embodies. There are so many different forms of dialogue: between several people, between two people, internal dialogue and dialogue through letters. All tensions are created and resolved through dialogue. Austen's ability to create such multivocality, such diverse voices and intonations in relation and in confrontation within a cohesive structure, is one of the best examples of the democratic aspect of the novel. In Austen's novels, there are spaces for oppositions that do not need to eliminate each other in order to exist. There is also space - not just space but a necessity - for self-reflection and self-criticism. Such reflection is the cause of change. We needed no message, no outright call for plurality, to prove our point. All we needed was to reach and appreciate the cacophony of voices to understand its democratic imperative. There was where Austen's danger lay.
He began to prefer talking on the phone to actually getting together with someone, preferred the bodilessness of it, and started to turn down social engagements. He didn't want to actually sit across from someone in a restaurant, look at their face, and eat food. He wanted to turn away, not deal with the face, have the waitress bring them two tin cans and some string so they could just converse, in a faceless dialogue.