We see in order to move; we move in order to see.
Interpretation
Perception and action are intertwined; we need to observe to act and act to observe.
This quote by William Gibson emphasizes the interdependence of perception and action. It suggests that our ability to understand and navigate the world around us is grounded in a cyclical relationship where seeing leads to movement and movement enhances our ability to see, reflecting the dynamic nature of experience and knowledge acquisition.
In practice
This quote could be used in a discussion on learning and exploration.
She knows, now, absolutely, hearing the white noise that is London, that Damien's theory of jet lag is correct: that her mortal soul is leagues behind her, being reeled in on some ghostly umbilical down the vanished wake of the plane that brought her here, hundreds of thousands of feet above the Atlantic. Souls can't move that quickly, and are left behind, and must be awaited, upon arrival, like lost luggage.
If you've read a lot of vintage science fiction, as I have at one time or another in my life, you can't help but realise how wrong we get it. I have gotten it wrong more times than I've gotten it right. But I knew that when I started; I knew that before I wrote a word of science fiction.
I think I'd probably tell you that it's easier to desire and pursue the attention of tens of millions of total strangers than it is to accept the love and loyalty of the people closest to us.
As a writer of fiction who deals with technology, I necessarily deal with the history of technology and the history of technologically induced social change. I roam up and down it in a kind of special way because I roam down it into history, which is invariably itself a speculative affair.
His eyes were eggs of unstable crystal, vibrating with a frequency whose name was rain and the sound of trains, suddenly sprouting a humming forest of hair-fine glass spines.
I don't have to write about the future. For most people, the present is enough like the future to be pretty scary.
One cannot long remain so absorbed in contemplation of emptiness without being increasingly attracted to it. In vain one bestows on it the name of infinity; this does not change its nature. When one feels such pleasure in non-existence, one's inclination can be completely satisfied only by completely ceasing to exist.
Nothing can tend so much to humble us before the mercy and justice of God as the consideration of His benefits and our own sins. Let us, then, consider what He has done for us, and what we have done against Him; let us call to mind our sins in detail, and His gracious benefits in like manner, remembering that whatever there is of good in us is not ours, but His, and then we need not be afraid of vainglory or of taking complacency in ourselves.
There is a perverse mood of the mind which is rather soothed than irritated by misconstruction; and in quarters where we can never be rightly known, we take pleasure, I think, in being consummately ignored. What honest man on being casually taken for a housebreaker does not feel rather tickled than vexed at the mistake?
What sort of world might it have been if Eve had refused the servants offer and had said to him instead, βlet me not be like God. Let me be what I was made to be - let me be a woman'?
The theological virtue of hope is the patient and trustful willingness to live without closure, without resolution, and still be content and even happy because our Satisfaction is now at another level, and our Source is beyond ourselves.
A country which does not respect the rights of its own citizens will not respect the rights of its neighbours
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