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plato

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The resurrection of the body - what do we really mean by this? ...Did not the mystics and sages of all times teach us that the positive meaning of death is precisely that it liberates us from the prison of the body, as they say, from this perennial dependency on the material, physical, and bodily life - finally rendering our souls light, weightless, free, spiritual? We [must] consider more profoundly the meaning of the body... We must consider the role of the body in our, in my, life. On the one hand, of course it is entirely clear that all of our bodies are transitory and impermanent. Biologists have calculated that all the cells that compose our bodies are replaced every seven years. Thus, physiologically, every seven years we have a new body. Therefore, at the end of my life the body that is laid in the grave or consumed by fire is no longer the same body as all the preceding ones, and in the final analysis each of our bodies is nothing other than our individual [being] in the world, as the form of my dependence on the world, on the one hand, and of my life and of my activity on the other. In essence, my body is my relationship to the world, to others; it is my life as communion and as mutual relationship. Without exception, everything in the body, in the human organism, is created for this relationship, for this communion, for this coming out of oneself. It is not an accident, of course, that love, the highest form of communion, finds its incarnation in the body; the body is that which sees, hears, feels, and thereby leads me out of the isolation of my *I*. But then, perhaps, we can say in response: the body is not the darkness of the soul, but rather the body is its freedom, for the body is the soul as love, the soul as communion, the soul as life, the soul as movement. And this is why, when the soul loses the body, when it is separated from the body, it loses life.

AS
Alexander Schmemann

O Death, Where Is Thy Sting?

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as architect of choosing...choose. to. live.awakened. entirely. wholly.wildly powerful,_deeply masterful,_authentically creative,thriving._this is not a hoped-for possible self.[reminder: this is an immutable Law of your being]needing not to learn the skill of being whole,_the antidote is to unlearn the habit of living incompletelyhere__ the practice:__now thyself___ts about spirit_righteousness is underratedelevate connection with the changeless essenceseek similitude with the will of Source and will of self'choose thyself'__ts about_substancesacred. sagacious._spacious.in thought, word and deed__ntend to: honor virtue. innovate enthusiastically. master integrity.'become who you are'__ts about_style_a human,_being an entrepreneur of life experiencesa human,_being a purveyor of preferencesbeing-well with_the known experience of soul, in serviceyour relationship with insecurities, contradictions, & failures?obstacles or...invitations to grow?[mindset forms manifestation]emotions are messengers are giftsdata for discernment: dare to deconstruct them your fearsa belief renovation: fear.less. & aspire towards ascendance, anywaysupport your shinelean into the Lightbe.come.incandescentas architect of choosing,_I choose..._to disrupt the energy of the status quo,to eclipse the realms of ordinary,& to live--a life-well lived.w/ spirit, substance & style.

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If the ancients had been able to see it as I see it now, Mr. Palomar thinks, they would have thought they had projected their gaze into the heaven of Plato's ideas, or in the immaterial space of the postulates of Euclid; but instead, thanks to some misdirection or other, this sight has been granted to me, who fear it is too beautiful to be true, too gratifying to my imaginary universe to belong to the real world. But perhaps it is this same distrust of our senses that prevents us from feeling comfortable in the universe. Perhaps the first rule I must impose on myself is this: stick to what I see.

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No mi krš_ani upu_eni smo po središtu našega Creda - 'mu_en pod Poncijem Pilatom' - u povijest u kojoj je bilo razapinjanja i mu_enja, u kojoj se plakalo i tako rijetko ljubilo. I nikakav od povijesti udaljeni mit, nikakav Platonovi idejni Bog, nikakva gnosti_ka soteriologija i nikakav apstraktni govor o povijesnosti naše egzistencije ne mogu nam vratiti onu nedužnost koju smo u toj povijesti izgubili.

JM
Johann Baptist Metz

Memoria passionis: Ein provozierendes Gedächtnis in pluralistischer Gesellschaft

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Manlius ... took care in his invitations, actively sought to exclude from his circle crude and vulgar men like Caius Valerius. But they were all around; it was Manlius who lived in a dream world, and his bubble of civility was becoming smaller and smaller. Caius Valerius, powerful member of a powerful family, had never even heard of Plato. A hundred, even fifty years before, such an absurdity would have been inconceivable. Now it was surprising if such a man did know anything of philosophy, and even if it was explained, he would not wish to understand.