“No mar tanta tormenta, e tanto dano,
Tantas vezes a morte apercebida!
Na terra tanta guerra, tanto engano,
Tanta necessidade avorrecida!
Onde pode acolher-se um fraco humano,
Onde terá segura a curta vida,
Que não se arme, e se indigne o Céu sereno
Contra um bicho da terra tão pequeno?”
― Luís de Camões, quote from The Lusiads
“E outros em quem poder não teve a morte.”
― Luís de Camões, quote from The Lusiads
“Ó glória de mandar! Ó vã cobiça
Desta vaidade, a quem chamamos Fama!
Ó fraudulento gosto, que se atiça
Cua aura popular, que honra se chama!
Que castigo tamanho e que justiça
Fazes no peito vão que muito te ama!
Que mortes, que perigos, que tormentas,
Que crueldades neles esprimentas!”
― Luís de Camões, quote from The Lusiads
“E ponde na cobiça um freio duro,
E na ambição também, que indignamente
Tomais mil vezes, e no torpe e escuro
Vício da tirania infame e urgente;
Porque essas honras vãs, esse ouro puro,
Verdadeiro valor não dão à gente.
Milhor é merecê-los sem os ter,
Que possuí-los sem os merecer.”
― Luís de Camões, quote from The Lusiads
“Me disse: "As cousas árduas e lustrosas
Se alcançam com trabalho e com fadiga;
Faz as pessoas altas e famosas
(...)”
― Luís de Camões, quote from The Lusiads
“Não mostra quanto pode; e, com razão:
Que é fraqueza entre ovelhas ser leão.”
― Luís de Camões, quote from The Lusiads
“Mas, logo ao outro dia, seus parceiros,
Todos nus e da cor da escura treva,
Decendo pelos ásperos outeiros,
As peças vem buscar que estoutro leva.
Domésticos já tanto e companheiros
Se nos mostram, que fazem que se atreva
Fernão Veloso a ir ver da terra o trato
E partir-se co eles pelo mato.
É Veloso no braço confiado
E, de arrogante, crê que vai seguro;
Mas, sendo um grande espaço já passado,
Em que algum bom sinal saber procuro,
Estando, a vista alçada, co cuidado
No aventureiro, eis pelo monte duro
Aparece e, segundo ao mar caminha,
Mais apressado do que fora, vinha.
O batel de Coelho foi depressa
Polo tomar; mas, antes que chegasse,
Um Etíope ousado se arremessa
A ele, por que não se lhe escapasse.
Outro e outro lhe saem; vê-se em presa
Veloso, sem que alguém lhe ali ajudasse,
Acudo eu logo, e, enquanto o remo aperto
Se mostra um bando negro descoberto.
Da espessa nuvem setas e pedradas
Chovem sobre nós outros, sem medida,
E não foram ao vento em vão deitadas,
Que esta perna trouxe eu dali ferida;
Mas nós, como pessoas magoadas,
A reposta lhe demos tão tecida,
Que em mais que nos barretes se suspeita
Que a cor vermelha levam desta feita.
E, sendo já Veloso em salvamento,
Logo nos recolhemos pera a armada,
Vendo a malícia feia e rudo intento
Da gente bestial, bruta e malvada,
De quem nenhum milhor conhecimento
Pudemos ter da Índia desejada
Que estarmos inda muito longe dela.
E assi tornei a dar ao vento a vela.
Disse então a Veloso um companheiro
(Começando-se todos a sorrir):
"Oula, Veloso amigo, aquele outeiro
É milhor de decer que de subir.”
― Luís de Camões, quote from The Lusiads
“It's daring to be curious about the unknown, to dream big dreams, to live outside prescribed boxes, to take risks, and above all, daring to investigate the way we live until we discover the deepest treasured purpose of why we are here.”
― quote from I Married Adventure
“For the concept of the supplement - which here determines that of the representative image - harbors within itself two significations whose cohabitation is as strange as it is necessary. The supplement adds itself, it is a surplus, a plenitude enriching another plenitude, the fullest measure of presence. But the supplement supplements. It adds only to replace. It intervenes or insinuates itself in-the-place-of; if it fills, it is as one fills a void. If it represents and makes an image, it is by the anterior default of a presence. The sign is always the supplement of the thing itself. The supplement will always be the moving of the tongue or acting through the hands of others. In it everything is brought together: Progress as the possibility of perversion, regression toward an evil that is not natural and that adheres to the power of substitution, that permits us to absent ourselves and act by proxy, through the hands of others. Through the written. This substitution always has the form of the sign. The scandal is that the sign, the image, or the representer, become forces and make "the world move". Blindness to the supplement is the law. We must begin wherever we are and the thought of the trace, which cannot take the scent into account, has already taught of the trace, which cannot not take the scent into account, has already taught us that it was impossible to justify a point of departure absolutely, Wherever we are: in a text where we already believe ourselves to be.”
― Jacques Derrida, quote from Of Grammatology
“Power such as mine is only granted for one reason - to protect those with less, against yours."
"Power such as yours? Sarillorn, if the power that you wield is too great a responsibility, I will take it from you; you may then have peace, knowing that there is nothing at all that you can do.”
― Michelle Sagara West, quote from Into the Dark Lands
“It is we who are the parasites, and Earth the host”
― Carl Zimmer, quote from Parasite Rex: Inside the Bizarre World of Nature's Most Dangerous Creatures
“The fundamental metaphor of National Socialism as it related to the world around it was the garden, not the wild forest. One of the most important Nazi ideologists, R.W. Darré, made clear the relationship between gardening and genocide: “He who leaves the plants in a garden to themselves will soon find to his surprise that the garden is overgrown by weeds and that even the basic character of the plants has changed. If therefore the garden is to remain the breeding ground for the plants, if, in other words, it is to lift itself above the harsh rule of natural forces, then the forming will of a gardener is necessary, a gardener who, by providing suitable conditions for growing, or by keeping harmful influences away, or by both together, carefully tends what needs tending and ruthlessly eliminates the weeds which would deprive the better plants of nutrition, air, light, and sun. . . . Thus we are facing the realization that questions of breeding are not trivial for political thought, but that they have to be at the center of all considerations, and that their answers must follow from the spiritual, from the ideological attitude of a people. We must even assert that a people can only reach spiritual and moral equilibrium if a well-conceived breeding plan stands at the very center of its culture.”
― Derrick Jensen, quote from The Culture of Make Believe
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