They say you can't study Kabbalah until you are at least 40 years old. You know why? You have to have experienced at least one generation making the same mistakes as the previous one.
David MametRead
The honest man might observe... that no one gets something for nothing; that politicians go in poor and go out rich; that the Government screws up everything it touches; and that the Will to Believe is best confined to the Religious Venue, as to practice it elsewhere is just too damned expensive.
Interpretation
The quote critiques the nature of politics and the cost of belief outside religious contexts.
David Mamet's quote reflects a cynical view on politics and belief systems, suggesting that honesty reveals the inherent flaws within governmental systems and the futility of expecting benefits without consequence. He argues that politicians often become wealthy through public service, and emphasizes that belief, while essential in religious contexts, can lead to costly implications when applied elsewhere in society.
In practice
In a discussion on political integrity during a college lecture.
They say you can't study Kabbalah until you are at least 40 years old. You know why? You have to have experienced at least one generation making the same mistakes as the previous one.
My alma mater is the Chicago Public Library. I got what little educational foundation I got in the third-floor reading room, under the tutelage of a Coca-Cola sign.
You know, young actors say all the time, 'Should I use my own life experience?' And my response is, 'What choice do you have?'
It's hard for a Jew of my generation, an American Jew, who is philo-Zionistic, not to romanticize Israel.
You can't write about history without writing about politics at some point. History is about movements of people. 'What is criminality and what is government' is a theme that runs through every history.
Every reiteration of the idea that nothing matters debases the human spirit.
Why don’t you try wandering with me to the Palace of Not-Even-Anything
Still everyone, including the abbot, had said that he was running away from his grief. They'd had no idea what they were talking about. He'd cradled his grief, almost to the point of loving it. For so long he refused to give it up, because leaving it behind was like leaving her.
We oppose the death penalty not just for what it does to those guilty of heinous crimes, but for what it does to all of us: It offers the tragic illusiion that we can defend life by taking life.
Giving is the business of the rich.
If 30 Australians drowned in Sydney Harbour, it would be a national tragedy. But when 30 or more refugees drown off the Australian coast, it is a political question.
Religion is like a knife: you can either use it to cut bread, or stick in someone's back.
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