Ontology Quotes

“For, after all, how do we know that two and two make four? Or that the force of gravity works? Or that the past is unchangeable? If both the past and the external world exist only in the mind, and if the mind itself is controllable – what then?”
― George Orwell, 1984

“The planet has survived everything, in its time. It will certainly survive us.”
― Michael Crichton, Jurassic Park

“I suppose therefore that all things I see are illusions; I believe that nothing has ever existed of everything my lying memory tells me. I think I have no senses. I believe that body, shape, extension, motion, location are functions. What is there then that can be taken as true? Perhaps only this one thing, that nothing at all is certain.”
― Rene Descartes

“All major changes are like death. You can't see to the other side until you are there.”
― Michael Crichton, Jurassic Park

“And that's how things are. A day is like a whole life. You start out doing one thing, but end up doing something else, plan to run an errand, but never get there. . . . And at the end of your life, your whole existence has the same haphazard quality, too. Your whole life has the same shape as a single day.”
― Michael Crichton, Jurassic Park

“Beyond the fiction of reality, there is the reality of the fiction.”
― Slavoj Žižek, Less Than Nothing: Hegel and the Shadow of Dialectical Materialism

“But—let me tell you my cat joke. It's very short and simple. A hostess is giving a dinner party and she's got a lovely five-pound T-bone steak sitting on the sideboard in the kitchen waiting to be cooked while she chats with the guests in the living room—has a few drinks and whatnot. But then she excuses herself to go into the kitchen to cook the steak—and it's gone. And there's the family cat, in the corner, sedately washing it's face."

"The cat got the steak," Barney said.

"Did it? The guests are called in; they argue about it. The steak is gone, all five pounds of it; there sits the cat, looking well-fed and cheerful. "Weigh the cat," someone says. They've had a few drinks; it looks like a good idea. So they go into the bathroom and weigh the cat on the scales. It reads exactly five pounds. They all perceive this reading and a guest says, "okay, that's it. There's the steak." They're satisfied that they know what happened, now; they've got empirical proof. Then a qualm comes to one of them and he says, puzzled, "But where's the cat?”
― Philip K. Dick, The Three Stigmata of Palmer Eldritch

“All resistance is a rupture with what is. And every rupture begins, for those engaged in it, through a rupture with oneself.”
― Alain Badiou, Metapolitics

“And entertainment has nothing to do with reality. Entertainment is antithetical to reality.”
― Michael Crichton, Jurassic Park

“What the mind cannot accept, the heart can finally never adore.”
― John Shelby Spong

“From now on, I'm opting for ontological terrorism.”
― Grant Morrison, The Invisibles, Vol. 6: Kissing Mister Quimper

“One can ask why the I has to appear in the cogito {Descartes’ argument “I think therefore I am.}, since the cogito, if used rightly, is the awareness of pure consciousness, not directed at any fact or action. In fact the I is not necessary here, since it is never united directly to consciousness. One can even imagine a pure and self-aware consciousness which thinks of itself as impersonal spontaneity.”
― Jean-Paul Sartre

“You see, proteins, as I probably needn't tell you, are immensely complicated groupings of amino acids and certain other specialized compounds, arranged in intricate three-dimensional patterns that are as unstable as sunbeams on a cloudy day. It is this instability that is life, since it is forever changing its position in an effort to maintain its identity--in the manner of a long rod balanced on an acrobat's nose.”
― Isaac Asimov, Pebble in the Sky

“Like apes, we breed, sleep, and die. Yet like God we say, "I am." We are ontological oxymorons.”
― Peter Kreeft, Jesus-Shock

“Bodies are real entities. Surfaces and lines are but fictitious entities. A surface without depth, a line without thickness, was never seen by any man; no; nor can any conception be seriously formed of its existence.”
― Jeremy Bentham, The Panopticon Writings: (Wo Es War)

“And one thing we know is real: horror. It is so real, in fact, that we cannot be sure it could not exist without us. Yes, it needs our imaginations and our consciousness, but it does not ask or require our consent to use them. Indeed, horror operates with complete autonomy. Generating ontological havoc, it is mephitic foam upon which our lives merely float. And, all said, we must face up to it: horror is more real than we are.”
― Thomas Ligotti, Songs of a Dead Dreamer

“In ridiculing a pathetic human fallacy, which seeks explanation where none need be sought and which multiplies unnecessary assumptions, one should not mimic primitive ontology in order to challenge it. Better to dispose of the needless assumption altogether. This holds true for everything from Noah's flood to the Holocaust.”
― Christopher Hitchens

“In the mind of all, fiction, in the logical sense, has been the coin of necessity;—in that of poets of amusement—in that of the priest and the lawyer of mischievous immorality in the shape of mischievous ambition,—and too often both priest and lawyer have framed or made in part this instrument.”
― Jeremy Bentham, The Panopticon Writings: (Wo Es War)

“Irony is about contradictions that do not resolve into larger wholes, even dialectically, about the tension of holding incompatible things together because both or all are necessary and true. Irony is about humour and serious play. It is also a rhetorical strategy and a political method, one I would like to see more honoured within socialist-feminism.”
― Donna J. Haraway, Simians, Cyborgs, and Women: The Reinvention of Nature

“In humans (and humans alone), sexuality is embodied in desire--in the primordial desire for life-as-relation. That the sex drive serves the vital desire for relation--that on the level of the primordial process, the desire for life-in-itself clothes itself in the sex drive--belongs to the particularity of being human.”
― Christos Yannaras, Relational Ontology

“... a secret and ardent stirring within the frozen chastity of the universal.”
― Thomas Mann

“This has nothing to do with realism (even if it explains also realism). A completely real world can be constructed, in which asses fly and princesses are restored to life by a kiss, but that world, purely possible and unrealistic, must exist according to structures defined at the outset (we have to know whether it is a world where a princess can be restored to life only by the kiss of a prince, or also by that of a witch, and whether the princess's kiss tranforms only frogs into princes or also, for example, armadillos).”
― Umberto Eco, Postscript to the Name of the Rose

“This cause, therefore, of all existing things cannot be any one of them.”
― Plotinus, The Essential Plotinus

“This ground itself needs to be properly accounted for by that for which it accounts, that is, by the causation through the supremely original matter – and that is the cause as causa sui. This is the right name for the god of philosophy. Man can neither pray nor sacrifice to this god. Before the causa sui, man can neither fall to his knees in awe nor can he play music and dance before this god.”
― Martin Heidegger

“He may actually have been existing in the past and approximating a conceivable future, which brought even the assumption of his immediate perceptions as being in the present into doubt. And thus, he couldn’t—beyond a hint of skepticism—say that he truly existed right now and in this moment, but instead it seemed more rational to assume that he simply existed and nothing more.”
― Ashim Shanker, Don't Forget to Breathe

“Ontically, of course, Dasein is not only close to us―even that which is closest: we *are* it, each of us, we ourselves. In spite of this, or rather for just this reason, it is ontologically that which is farthest. To be sure, its ownmost Being is such that it has an understanding of that Being, and already maintains itself in each case as if its Being has been interpreted in some manner. But we are certainly not saying that when Dasein's own Being is thus interpreted pre-ontologically in the way which lies closest, this interpretation can be taken over as an appropriate clue, as if this way of understanding Being is what must emerge when one's ownmost state of Being is considered as an ontological theme. The kind of Being which belongs to Dasein is rather such that, in understanding its own Being, it has a tendency to do so in terms of that entity towards which it comports itself proximally and in a way which is essentially constant―in terms of the 'world'. In Dasein itself, and therefore in its own understanding of Being, the way the world is understood is, as we shall show, reflected back ontologically upon the way in which Dasein itself gets interpreted.

Thus because Dasein is ontico-ontologically prior, its own specific state of Being (if we understand this in the sense of Dasein's 'categorial structure') remains concealed from it. Dasein is ontically 'closest' to itself and ontologically farthest; but pre-ontologically it is surely not a stranger."

―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 36-37”
― Martin Heidegger

“In living things, nature springs an ontological surprise in which the world-accident of terrestrial conditions brings to light an entirely new possibility of being: systems of matter that are unities of a manifold, not in virtue of a synthesizing perception whose object they happen to be, nor by the mere concurrence of the forces that bind their parts together, but in virtue of themselves, for the sake of themselves, and continually sustained by themselves. Here wholeness is self-integrating in active performance, and form for once is the cause rather than the result of the material collections in which it successively subsists. Unity here is self-unifying, by means of changing multiplicity. Sameness, while it last, (and it does not last inertially, in the manner of static identity or of on-moving continuity), is perpetual self-renewal through process, borne on the shift of otherness. This active self-integration of life alone gives substance to the term “individual”: it alone yields the ontological concept of an individual as against a merely phenomenological one. The ontological individual, its very existence at any moment, its duration and its identity in duration is, then, essentially its own function, its own concern, its own continuous achievement. In this process of self-sustained being, the relation of the organism to its own concern, its own continuous achievement.
In this process of self-sustained being, the relation of the organism to its material substance is of a double nature: the materials are essential to its specifically, accidental individually; it coincides with their actual collection at the instant, but is not bound to any one collection in the succession of instants, “riding” their change like the crest of a wave and bound only to their form of collection which endures as its own feat. Dependent on their availability as materials, its is independent of their sameness as these; its own, functional identity, passingly incorporating theirs, is of a different order. In a word, the organic form stands in a dialectical relation of needful freedom to matter.”
― Hans Jonas, The Phenomenon of Life: Toward a Philosophical Biology

“To modern metaphysics, the Being of beings appears as will. But inasmuch as man, because of his nature as the thinking animal and by virtue of forming ideas, is related to beings in their Being, is thereby related to Being, and is thus determined by Being—therefore man's being, in keeping with this relatedness of Being (which now means, of the will) to human nature, must emphatically appear as a willing.”
― Martin Heidegger, What is Called Thinking?

“A photograph does not present us with ‘likenesses’ of things; it presents us, we want to say, with the things themselves. But wanting to say that may well make us ontologically restless. ‘Photographs present us with things themselves’ sounds, and ought to sound, paradoxical … It is no less paradoxical or false to hold up a photograph of Garbo and say, ‘That is not Garbo,’ if all you mean is that the object you are holding up is not a human creature. Such troubles in notating so obvious a fact suggest that we do not know what a photograph is; we do not know how to place it ontologically. We might say that we don’t know how to think of the connection between a photograph and what it is a photograph of.”
― Stanley Cavell, The World Viewed: Reflections on the Ontology of Film, Enlarged Edition

“He gave me a new German translation of the Bible and opened it to the first page. There I read again and again:
'Und die Erde war Wirrnis und Wüste. Finsternis allüber Abgrund. Braus Gottes brütend allüber den Wassern.'
It could have been written about me, I thought. I thought that the beginning had been like this and I kept on hearing these words sound in my heart.”
― Lili Elbe, Lili: A Portrait of the First Sex Change