Listen, three eyes," he said, "don't you try to outweird me, I get stranger things than you free with my breakfast cereal.
Douglas AdamsRead
From another direction he felt the sensation of being a sheep startled by a flying saucer, but it was virtually indistinguishable from the feeling of being a sheep startled by anything else it ever encountered, for they were creatures who learned very little on their journey through life, and would be startled to see the sun rising in the morning, and astonished by all the green stuff in the fields.
Interpretation
This quote reflects on the simplicity and naivety of creatures, suggesting that they often fail to learn from experiences.
In this quote, Douglas Adams uses the metaphor of sheep being startled to illustrate how those who lack awareness and curiosity may go through life without truly understanding their surroundings. The comparison to being startled by a flying saucer highlights the absurdity of their ignorance, as they react to familiar situations as if they are entirely new and shocking, indicating a missed opportunity for growth and learning.
In practice
During a discussion on education, one might use this quote to highlight the importance of experiential learning.
Listen, three eyes," he said, "don't you try to outweird me, I get stranger things than you free with my breakfast cereal.
"What's so unpleasant about being drunk?" "Ask a glass of water."
Protect me from knowing what I don't need to know. Protect me from even knowing that there are things to know that I don't know. Protect me from knowing that I decided not to know about the things that I decided not to know about. Amen. [...] Lord, lord, lord. Protect me from the consequences of the above prayer.
Computers are still technology because we are still wrestling with it: it's still being invented; we're still trying to work out how it works. There's a world of game interaction to come that you or I wouldn't recognise. It's time for the machines to disappear. The computer's got to disappear into all of the things we use.
What the computer in virtual reality enables us to do is to recalibrate ourselves so that we can start seeing those pieces of information that are invisible to us but have become important for us to understand.
We are stuck with technology when all we really want is just stuff that works. How do you recognize something that is still technology? A good clue is if it comes with a manual.
Lord, if I thought you were listening, I'd pray for this above all: that any church set up in your name should remain poor, and powerless, and modest. That it should wield no authority except that of love. That it should never cast anyone out. That it should own no property and make no laws. That it should not condemn, but only forgive.
Not all that is presented to us as history has really happened; and what really happened did not actually happen the way it is presented to us; moreover, what really happened is only a small part of all that happened. Everything in history remains uncertain, the largest events as well as the smallest occurrence.
One individual may die for an idea, but that idea will, after his death, incarnate itself in a thousand lives.
Death is more certain than the morrow, than night following day, than winter following summer. Why is it then that we prepare for the night and for the winter time, but do not prepare for death. We must prepare for death. But there is only one way to prepare for death - and that is to live well.
Environmental history was . . . born out of a moral purpose, with strong political commitments behind it, but also became, as it matured, a scholarly enterprise that had neither any simple, nor any single, moral or political agenda to promote. Its principal goal became one of deepening our understanding of how humans have been affected by their natural environment through time and, conversely, how they have affected that environment and with what results.
Whatever sympathy I feel towards religions, whatever admiration for some of their adherents, whatever historical or biological necessity I see in them, whatever metaphorical truth, I cannot accept them as credible explanations of reality; and they are incredible to me in proportion to the degree that they require my belief in positive human attributes and intervenient powers in their divinities.
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