David Wong may refer to:
I argue for a relational conception of the person as a basis for an environmental ethic that can encourage us to preserve the environment not solely on the basis of satisfying human interests and not solely because we might attribute intrinsic value to the environment, but because the environment is something with which we can potentially enter into constructive relationship, as part of what makes us who we are or transform who we are and open us up to new interests.
That ability to see the right choice, but not until several hours have passed since making the wrong one? That's what makes a person a dumbass, folks.
Children die every day because millions of us tell ourselves that caring is just as good as doing.
In a morally healthy family the good of each member of a family includes and overlaps with the good of other members. When one family member flourishes, so typically do the others.
The situation has a real Lovecraft feel to it. Though, you know, if you come over it'll be more of an Anne Rice situation. If you know what I mean. " "Who's-" "Because you're gay.
War is about remaking the world to suit the whims of some powerful group over the whims of some other powerful group. The dead are just the sparks that fly from the metal as they grind it down.
No. He says when you're dealing with any kids of supernatural beings, Gods and Devils and angels, you tend to think about them like hurricanes or earthquakes, some kind of mindless force of nature. But if they're real, then they have minds. They know your name. So even reading about the Devil tips him off, he knows instantly he's being read about and that you're somebody he may have to deal with. And I'm thinking what you did in Vegas went way, way beyond that. " "What 'I' did? What about us? We were both there. " "Yeah but I cut my hair since then. They probably think that was a different guy.
It is not simply the individual who benefits from and is protected by rights, but the society as a whole. Protected freedoms to dissent and criticize those in power help keep abuses of power in check. They combat tendencies of elites to become isolated from and ignorant of the people they deeply affect through their decisions.
I do fear that global capitalism is making us more like each other in regrettable ways, e. g. , more people are increasingly captivated by spectacles of violence and aggression or of conspicuous consumption that are the subjects of the most commercially viable films across countries precisely because they don't depend for their appeal on cultural fine points; and more people are prone to deal with others on a purely instrumental and impersonal basis.
No, I don't, like, play an instrument or anything. I'm just. . . well, you saw me at the beginning there. I was the guy that fell down and died.
Let's say you have an ax. Just a cheap one, from Home Depot. On one bitter winter day, you use said ax to behead a man. Don't worry, the man was already dead. Or maybe you should worry, because you're the one who shot him.
He whipped the chair around and actually split one of the things in half with the impact, spilling the spray of blood that was reflective, like mercury. John bellowed, "Anyone else want to donate blood to chair-ity?" He ducked into the the door and bashed one monster right in the wig, screaming, "There's some dessert! With a chair-y on top!
Antidepressants. The thought of this girl actually being depressed made me want to grab the whole planet and throw it into the sun. Well, more than usual anyway.
The man walked past me and stopped, observing the blood running down my neck. "Your injury. Let us tend to it. " He looked out through the open doorway and silently gestured to someone out there. "Our world," he said, "is far more advanced than yours. For reasons you'll understand shortly. " A thin, bony, naked woman entered the room, carrying two small, white kittens. She sat one of the fluffy cats in my lap and stuffed the other down my shirt. She turned and left. "There," said the large man. "The kittens will make your sad go away.
I think that all moralities adequately serving the function of fostering social cooperation must contain a norm of reciprocity - a norm of returning good for good received. Such a norm is a necessity, I argue, because it helps relieve the strains on motivation of contributing to social cooperation when it comes into conflict with self-interest.
Zhuangzi is especially insightful about the human pretension to know. The Zhuangzi tells a story about a frog who lives in caved-in well. Because he is the lord of this little world of his, king of the pollywogs, he is very proud of himself. But he doesn't know how small his world is until a turtle comes and tells him about the vastness of the sea. We human beings are like the frog, not realizing how little our worlds are.
You see, time is an ocean, not a garden hose. Space is a puff of smoke, a wisp of cloud.
And, well, that's my story," I said. "I'm sorry that it's so, you know. Retarded.
Accommodation is a willingness to maintain constructive relationship with others with whom one is in serious and even intractable disagreement. Social cooperation would come under impossible pressure if it always depended on strict agreement.
All of society is built to prop up that lie, the whole world a big, noisy puppet show meant to distract us from the fact that at the end, you'll die, and you'll probably be alone.