Attention Quotes 

The thing you can always rely on, your core person, comes from your family's attention and love.

While Europe's eye is fix'd on mighty things,The fate of empires and the fall of kings;While quacks of State must each produce his plan,And even children lisp the Rights of Man;Amid this mighty fuss just let me mention,The Rights of Woman merit some attention.

Pythagoras conceived that the first attention that should be given to men should be addressed to the senses, as when one perceives beautiful figures and forms, or hears beautiful rhythms and melodies. Consequently he laid down that the first erudition was that which subsists through music's melodies and rhythms, and from these he obtained remedies of human manners and passions, and restored the pristine harmony of the faculties of the soul.:;

I open with a clock striking, to beget an awful attention in the audience: it also marks the time, which is four o'clock in the morning, and saves a description of the rising sun, and a great deal about gilding the eastern hemisphere. 788

   The naturalist in England, in his walks, enjoys a great advantage over others in frequently meeting with something worthy of attention; here he suffers a pleasant nuisance in not being able to walk a hundred yards without being fairly tied to the spot by some new and wondrous creature.

There is no piety in the world which is not the result of cultivation, and which cannot be increased by the degree of care and attention bestowed upon it.

You come here to tell us lies, but we don't want to hear them. If we told you more, you would have paid no attention. That is all I have to say.

Chief is Crom. He dwells on a great mountain. What use to call on him? Little he cares if men live or die. Better to be silent than to call his attention to you; he will send you dooms, not fortune!

Before you do anything, think. If you do something to try and impress someone, to be loved, accepted or even to get someone's attention, stop and think. So many people are busy trying to create an image, they die in the process. Sleeping with the wrong person is one thing, but not using a condom because you want to please someone, or because you're in a romantic bubble, is another. ... I wish we weren't so busy trying to impress people.

The first commercial licensing of CP/M took place in 1975 with contracts between Digital Systems and Omron of America for use in their intelligent terminal, and with Lawrence Livermore Laboratories where CP/M was used to monitor programs in the Octopus network. Little attention was paid to CP/M for about a year. In my spare time, I worked to improve overall facilities... By this time, CP/M had been adapted for four different controllers....In 1976, Glenn Ewing approached me with a problem: Imsai, Incorporated, for whom Glenn consulted, had shipped a large number of disk subsystems with a promise that an operating system would follow. I was somewhat reluctant to adapt CP/M to yet another controller, and thus the notion of a separated Basic I/O System (BIOS) evolved. In principle, the hardware dependent portions of CP/M were concentrated in the BIOS, thus allowing Glenn, or anyone else, to adapt CP/M to the Imsai equipment. Imsai was subsequently licensed to distribute CP/M version 1.3 which eventually evolved into an operating system called IMDOS

THERE is scarcely any inquiry more curious, or, from its importance, more worthy of attention, than that which traces the causes which practically check the progress of wealth in different countries, and stop it, or make it proceed very slowly, while the power of production remains comparatively undiminished, or at least would furnish the means of a great and abundant increase of produce and population.

In every nature, and in every portion of nature, which we can descry, we find attention bestowed upon even the minutest parts. The hinges in the wings of an earwig, and the joints of its antennae, are as highly wrought, as if the Creator had nothing else to finish. We see no signs of dimunition of care by multiplicity of objects, or of distraction of thought by variety. We have no reason to fear, therefore, our being forgotten, or overlooked, or neglected.

Impressionism was the name given to a certain form of observation when Monet, not content with using his eyes to see what things were or what they looked like as everybody had done before him, turned his attention to noting what took place on his own retina (as an oculist would test his own vision).

Us sing and dance, make faces and give flower bouquets, trying to be loved. You ever notice that trees do everything to git attention we do, except walk?

I rise today to support the efforts of citizens everywhere to protect free speech on the Internet. Today, the Supreme Court heard arguments to determine the constitutionality of the Communications Decency Act [CDA], which criminalizes certain speech on the Internet. It is because of the hard work and dedication to free speech by netizens everywhere that this issue has gained the attention of the public, and now, our Nation's highest court. I have maintained from the very beginning that the CDA is unconstitutional, and I eagerly await the Supreme Court's decision on this case.

In general they are intoxicated by the fame of mass culture, a fame which the latter knows how to manipulate; they could just as well get together in clubs for worshipping film stars or for collecting autographs. What is important to them is the sense of belonging as such, identification, without paying particular attention to its content. As girls, they have trained themselves to faint upon hearing the voice of a 'crooner'. Their applause, cued in by a light-signal, is transmitted directly on the popular radio programmes they are permitted to attend. They call themselves 'jitter-bugs', bugs which carry out reflex movements, performers of their own ecstasy. Merely to be carried away by anything at all, to have something of their own, compensates for their impoverished and barren existence. The gesture of adolescence, which raves for this or that on one day with the ever-present possibility of damning it as idiocy on the next, is now socialized.

Charity is a fashionable virtue in our time; it is lit up by the gigantic firelight of Dickens . Hope is a fashionable virtue to-day; our attention has been arrested for it by the sudden and silver trumpet of Stevenson . But faith is unfashionable, and it is customary on every side to cast against it the fact that it is a paradox. Everybody mockingly repeats the famous childish definition that faith is "the power of believing that which we know to be untrue." Yet it is not one atom more paradoxical than hope or charity. Charity is the power of defending that which we know to be indefensible. Hope is the power of being cheerful in circumstances which we know to be desperate. It is true that there is a state of hope which belongs to bright prospects and the morning; but that is not the virtue of hope. The virtue of hope exists only in earthquake and, eclipse. It is true that there is a thing crudely called charity, which means charity to the deserving poor; but charity to the deserving is not charity at all, but justice. It is the undeserving who require it, and the ideal either does not exist at all, or exists wholly for them. For practical purposes it is at the hopeless moment that we require the hopeful man, and the virtue either does not exist at all, or begins to exist at that moment. Exactly at the instant when hope ceases to be reasonable it begins to be useful. Now the old pagan world went perfectly straightforward until it discovered that going straightforward is an enormous mistake. It was nobly and beautifully reasonable, and discovered in its death-pang this lasting and valuable truth, a heritage for the ages, that reasonableness will not do. The pagan age was truly an Eden or golden age, in this essential sense, that it is not to be recovered.

What was needed was a literary theory which, while preserving the formalist bent of New Criticism, its dogged attention to literature as aesthetic object rather than social practice, would make something a good deal more systematic and 'scientific' out of all this. The answer arrived in 1957, in the shape of the Canadian Northrop Fryes mighty 'totalization' of all literary genres, Anatomy of Criticism .

It seems to me that the comprehension and enjoyment of the reader, as opposed to the viewer, is best served in printing this version rather than a slavish definitive transcription. Besides, what film is truly definitive? By the time you see the film it may very well be sub-titled, re-edited, shortened, even censored, and every film is viewed at the discretion of the projectionist, the cinema manager, the architect of the cinema, the comfort of your seat and the attention of your neighbour.

Architecture worth great attention. As we double our numbers every 20 years we must double our houses. Besides we build of such perishable materials that one half of our houses must be rebuilt in every space of 20 years. So that in that term, houses are to be built for three fourths of our inhabitants. It is then among the most important arts: and it is desireable to introduce taste into an art which shews so much.

Eternal life and eternal death ; what do these words mean ? This is the question that comes up again and again. It has recently been brought up by those whom I am appointed to instruct; and the question with its answer, brings new and fearful responsibility with every return. I am more and more convinced that the idea of duration is not the one that affects us most: for here it has proved that those who are least careful about what they are in heart and life, are trying hardest to convince themselves and others that the "doctrine of eternal punishment" is not true. By making themselves believe that to be the all-important question, they draw off their own and others' attention from the really momentous one, "Am I living the eternal life? Is it begun in me now ?" And now I see why I have questioned whether it was right in me to express my own doubts of this very doctrine. The final renovation of all souls , their restoration to life in holiness and love , is certainly a hope of mine that is not without a strong infusion of confidence ; but I dare not say it is a belief ; because both reason and revelation have left it in deep mystery ; and the expression of any such belief does not seem to me likely to help others much; certainly not those who are indolent or indifferent regarding the true Christian life. Then the "loss of the soul" is in plain language spoken of by our Lord as possible. What can that mean, but the loss of life in Him? the loss of ennobling aspirations, of the love of all good , of the power of seeing and seeking truth ? And if this is possible to us now, by our own choice, why not forever? since, as free beings, our choice must always be in our own power? The truth that we must all keep before us, in order to be growing better forever, is that life is love and holiness:;; death, selfishness and sin; then it is a question of life and death to be grappled with in the deep places of every soul.

I think I am easy to make fun of. I try not to pay too much attention. You can't let critics dictate what you do... The thing that fascinates me, is the emotion in music, the way it can make me cry or laugh or be angry. I'm not trying to be hip or cool, and I'm not scared to put everything I have into songs. Passion is the greatest thing that music can evoke. We live in a society where I think people often find it hard to express themselves, but sometimes a song can do that for you. It might not be groundbreaking, but there is something about the simplicity of presenting songs where it's all about the lyric and the melody. People don't need to get through a whole lot of production to get to the root of the song. It's just music doing what music does best... A lot of things in the mainstream are repetitive and soulless and have been churned out without any real conviction. It is really unfair to call Coldplay insufferable, when they obviously care about what they do. James [Blunt] too. Too much of the music industry is controlled by lawyers and businessmen, making music like it's a product on the factory line. That's what I call insufferable.

If from the wilderness the righteous and honest John were actually to come who, clothed in skins and living on locusts and untouched by all the terrible mischief, were meanwhile to apply himself with a pure heart and in all seriousness to the investigation of truth and to offer the fruits thereof, what kind of reception would he have to expect from those businessmen of the chair, who are hired for State purposes and with wife and family have to live on philosophy, and whose watchword is, therefore, Primum vivere, deinde philosophari [first live and then philosophize]? These men have accordingly taken possession of the market and have already seen to it that here nothing is of value except what they allow; consequently merit exists only in so far as they and their mediocrity are pleased to acknowledge it. They thus have on a leading rein the attention of that small public, such as it is, that is concerned with philosophy. For on matters that do not promise, like the productions of poetry, amusement and entertainment but only instruction, and financially unprofitable instruction at that, that public will certainly not waste its time, effort, and energy, without first being thoroughly assured that such efforts will be richly rewarded. Now by virtue of its inherited belief that whoever lives by a business knows all about it, this public expects an assurance from the professional men who from professor’s chairs and in compendiums, journals, and literary periodicals, confidently behave as if they were the real masters of the subject. Accordingly, the public allows them to sample and select whatever is worth noting and what can be ignored. My poor John from the wilderness, how will you fare if, as is to be expected, what you bring is not drafted in accordance with the tacit convention of the gentlemen of the lucrative philosophy? They will regard you as one who has not entered in the spirit of the game and thus threatens to spoil the fun for all of them; consequently, they will regard you as their common enemy and antagonist. Now even if what you bring were the greatest masterpiece of the human mind, it could never find favor in their eyes. For it would not be drawn up ad normam conventionis [according to the current pattern]; and so it would not be such as to enable them to make it the subject of their lectures from the chair in order to make a living from it. It never occurs to a professor of philosophy to examine a new system that appears to see whether it is true; but he at once tests it merely to see whether it can be brought into harmony with the doctrines of the established religion, with government plans, and with the prevailing views of the times.

This divergence and perversion of the essential question is most striking in what goes today by the name of philosophy. There would seem to be only one question for philosophy to resolve: What must I do? Despite being combined with an enormous amount of unnecessary confusion, answers to the question have at any rate been given within the philosophical tradition on the Christian nations. For example, in Kant ´s Critique of Practical Reason, or in Spinoza , Schopenhauer and specially Rousseau . But in more recent times, since Hegel ´s assertion that all that exists is reasonable, the question of what one must do has been pushed to the background and philosophy has directed its whole attention to the investigation of things as they are, and to fitting them into a prearranged theory. This was the first step backwards. The second step, degrading human thought yet further, was the acceptance of the struggle for existence as a basic law, simply because that struggle can be observed among animals and plants. According to this theory the destruction of the weakest is a law which should not be opposed. And finally, the third step was taken when the childish originality of Nietzsche´s half-crazed thought, presenting nothing complete or coherent, but only various drafts of immoral and completely unsubstantiated ideas, was accepted by the leading figures as the final word in philosophical science. In reply to the question: what must we do? the answer is now put straightforwardly as: live as you like, without paying attention to the lives of others. If anyone doubted that the Christian world of today has reached a frightful state of torpor and brutalization (not forgetting the recent crimes committed in the Boers and in China, which were defended by the clergy and acclaimed as heroic feats by all the world powers), the extraordinary success of Nietzsche´s works is enough to provide irrefutable proof of this. Some disjointed writings, striving after effect in a most sordid manner, appear, written by a daring, but limited and abnormal German, suffering from power mania. Neither in talent nor in their basic argument to these writings justify public attention. In the days of Kant, Leibniz , or Hume , or even fifty years ago, such writings would not only have received no attention, but they would not even have appeared. But today all the so called educated people are praising the ravings of Mr. N, arguing about him, elucidating him, and countless copies of his works are printed in all languages.

Suspicion is a virtue as long as its object is the public good, and as long as it stays within proper bounds. ... Guard with jealous attention the public liberty. Suspect every one who approaches that jewel.

During the 1950s and 1960s most of the work which was called cybernetics tended to focus on control systems in engineering or on applications of the concept of feedback in fields ranging from mathematics to sociology. At the 1970 meeting of the American Society for Cybernetics in Philadelphia Heinz von Foerster sought to redirect attention to the original interests which had led to the founding of the field of cybernetics. In a paper titled "Cybernetics of Cybernetics" he made a distinction between first order cybernetics, the cybernetics of observed systems, and second order cybernetics, the cybernetics of observing systems.

I presume that few who have paid any attention to the history of the Mathematical Analysis, will doubt that it has been developed in certain order, or that that order, has been to great extent necessary – being determined by steps of logical deduction, or by the successive introduction of new ideas and conceptions, when the time for the evolution had arrived.

There is no repose for the mind except in the absolute; for feeling except in the infinite ; for the soul except in the divine. Nothing finite is true, is interesting, is worthy to fix my attention. All that is particular is exclusive, and all that is exclusive repels me. There is nothing non-exclusive but the All; my end is communion with Being through the whole of Being.

This case not having been opened has thrown a difficulty upon the Court without presuming to say it ought not to have been the course, considering the state of the matter; I am thinking of the inconvenient situation in which the Court is placed. Parties, I think, should act upon the law as it stands. The usual course is for the counsel for the prosecution to state the facts without reasoning upon them, and such facts as may lead one's attention to that which may be the real question of law in the case. But if a contrary course is to be adopted, and an opening is to be done without, we shall be in great difficulty at the end of the cause.

Mussolini called attention to the fact that Lenin a prisoner of circumstances, some of which he had himself created was fully prepared to reconstruct the state , with all its appurtenances, after its initial destruction at the hands of his “socialists.” In opposition to all that had been said by Marxism’s foremost theoreticians, Lenin gave every evidence, not only of reconstructing the state, but of recreating an army, as traditional in form and function as any that supported “bourgeois” rule throughout modern history. **The Red Army of Leon Trotsky was sent not only to defend the political boundaries of the new state like every bourgeois army before it but it forcibly, and without compensation, requisitioned goods from the people in order to sustain its deployments.**