Universities exist to transmit knowledge and understanding of ideas and values to students ... not to provide entertainment for spectators or employment for athletes.
The Ten Mohist Doctrines [paraphrase] As their movement developed, the Mohists came to present themselves as offering a collection of ten key doctrines, divided into five pairs. The ten doctrines correspond to the titles of the ten triads, the ten sets of three essays that form the core of the Mozi. Although the essays in each triad differ in detail, the gist of each doctrine may be briefly summarized as follows.
“Elevating the Worthy” and “Conforming Upward.” The purpose of government is to achieve a stable social, economic, and political order (zhi, pronounced “jr”) by promulgating a unified conception of morality (yi). This task of moral education is to be carried out by encouraging everyone to “conform upward” to the good example set by social and political superiors and by rewarding those who do so and punishing those who do not. Government is to be structured as a centralized, bureaucratic state led by a virtuous monarch and managed by a hierarchy of appointed officials. Appointments are to be made on the basis of competence and moral merit, without regard for candidates' social status or origins.
“Inclusive Care” and “Rejecting Aggression.” To achieve social order and exemplify the key virtue of ren (humanity, goodwill), people must inclusively care for each other, having as much concern for others' lives, families, and communities as for their own, and in their relations with others seek to benefit them. Military aggression is wrong for the same reasons that theft, robbery, and murder are: it harms others in pursuit of selfish benefit, while ultimately failing to benefit Heaven, the spirits, or society as a whole.
“Thrift in Utilization” and “Thrift in Funerals.” To benefit society and care for the welfare of the people, wasteful luxury and useless expenditures must be eliminated. Seeking always to bring wealth to the people and order to society, the ren (humane) person avoids wasting resources on extravagant funerals and prolonged mourning (which were the custom in ancient China).
“Heaven's Intention” and “Elucidating Ghosts.” Heaven is the noblest, wisest moral agent, so its intention is a reliable, objective standard of what is morally right (yi) and must be respected. Heaven rewards those who obey its intention and punishes those who defy it, hence people should strive to be humane and do what is right. Social and moral order (zhi) can be advanced by encouraging belief in ghosts and spirits who reward the good and punish the wicked.
“Rejecting Music” and “Rejecting Fatalism.” The humane (ren) person opposes the extravagant musical entertainment and other luxuries enjoyed by rulers and high officials, because these waste resources that could otherwise be used for feeding and clothing the common people. Fatalism is not ren, because by teaching that our lot in life is predestined and human effort is useless, it interferes with the pursuit of economic wealth, a large population, and social order (three primary goods that the humane person desires for society). Fatalism fails to meet a series of justificatory criteria and so must be rejected.
Television is our culture's principal mode of knowing about itself. Therefore -- and this is the critical point -- how television stages the world becomes the model for how the world is properly to be staged. It is not merely that on the television screen entertainment is the metaphor for all discourse. It is that off the screen the same metaphor prevails.
It is not that television is entertaining but that it has made entertainment itself the natural format for the representation of all experience... The problem is not that television presents us with entertaining subject matter but that all subject matter is presented as entertaining.
Sensate culture, has these features: The defining cultural principle is that true reality is sensory – only the material world is real. There is no other reality or source of values. This becomes the ubiquitous organizing principle of society. It permeates every aspect of culture and defines the basic mentality. People are unable to think in any other terms. Sensate culture pursues science and technology, but dedicates little creative thought to spirituality or religion. Dominant values are wealth, health, bodily comfort, sensual pleasures, power and fame. Ethics, politics, and economics are utilitarian and hedonistic. All ethical and legal precepts are considered mere man-made conventions, relative and changeable.
Art and entertainment emphasize sensory stimulation. In the decadent stages of Sensate culture there is a frenzied emphasis on the new and the shocking (literally, sensationalism).
Religious institutions are mere relics of previous epochs, stripped of their original substance, and tending to fundamentalism and exaggerated fideism (the view that faith is not compatible with reason).
This closed system of media-oriented political entertainment continually preempts genuine public dialogue and debate about the issues that most affect people
Scientific truth is too beautiful to be sacrificed for the sake of light entertainment or money. Astrology is an aesthetic affront. It cheapens astronomy, like using Beethoven for commercial jingles.
Art is moral passion married to entertainment. Moral passion without entertainment is propaganda, and entertainment without moral passion is television.
Moral passion without entertainment is propaganda and entertainment without moral passion is television.
Disease is a physical process that generally begins that equality which death completes.
One who falsely identifies himself as the material body or mind automatically feels entitled to exploit the material world. But when we realize our eternal spiritual nature and Lord Krsna’s supreme proprietorship over all that be, we renounce our false enjoying propensity by the strength of spiritual knowledge.
The person who can feel joy because he is not ill or injured lives a happy life.
Some men, in truth, live that they may eat, as the irrational creatures, “whose life is their belly, and nothing else.” But the Instructor enjoins us to eat that we may live. For neither is food our business, nor is pleasure our aim; but both are on account of our life here, which the Word is training up to immortality. Wherefore also there is discrimination to be employed in reference to food. And it is to be simple, truly plain, suiting precisely simple and artless children—as ministering to life, not to luxury. And the life to which it conduces consists of two things—health and strength; to which plainness of fare is most suitable, being conducive both to digestion and lightness of body, from which come growth, and health, and right strength, not strength that is wrong or dangerous and wretched, as is that of athletes produced by compulsory feeding. We must therefore reject different varieties, which engender various mischiefs, such as a depraved habit of body and disorders of the stomach, the taste being vitiated by an unhappy art—that of cookery, and the useless art of making pastry. For people dare to call by the name of food their dabbling in luxuries, which glides into mischievous pleasures. Antiphanes, the Delian physician, said that this variety of viands was the one cause of disease; there being people who dislike the truth, and through various absurd notions abjure moderation of diet, and put themselves to a world of trouble to procure dainties from beyond seas.
When I return to a better temper, after having been under the impressions of black melancholy; that is, from being morose, sullen, discontented, impatient, quarrelsome; I cannot help saying, what a beast and a devil I was; meaning that I am no longer. An open confession of this kind, is looked upon as a mark of great ingenuousness, when, in truth, it is nothing but self-deception, counterfeit humility, and a stratagem to reinstate myself in my own good opinion, or in the esteem of others. The style of the confession should run in the present tense, ‘I am, I am, I am;’ for the nature is the same, though at present it may be smoothed over with a handsome appearance, as a filthy puddle is always the same, though it does not always smell alike.
Around here, however, we don’t look backwards for very long. We keep moving forward, opening up new doors and doing new things, because we’re curious… and curiosity keeps leading us down new paths.
Cartoon animation offers a medium of storytelling and visual entertainment which can bring pleasure and information to people of all ages everywhere in the world.
Childishness? I think it's the equivalent of never losing your sense of humor. I mean, there's a certain something that you retain. It's the equivalent of not getting so stuffy that you can't laugh at others.
Fancy being remembered around the world for the invention of a mouse!
Movies can and do have tremendous influence in shaping young lives in the realm of entertainment towards the ideals and objectives of normal adulthood.
My biggest problem? Well, I'd say it's been my biggest problem all my life. Money. It takes a lot of money to make these dreams come true. From the very start it was a problem.