Quotes which you must like..

Life is not a problem to be solved, but a reality to be experienced.

The most important thing is to enjoy your life - to be happy - it's all that matters.

Life isn't about finding yourself. Life is about creating yourself.

Very little is needed to make a happy life; it is all within yourself, in your way of thinking.

We do not remember days, we remember moments.

Life is really simple, but we insist on making it complicated.

In the end, it's not the years in your life that count. It's the life in your years.

Life is a dream for the wise, a game for the fool, a comedy for the rich, a tragedy for the poor.

Throughout life people will make you mad, disrespect you and treat you bad. Let God deal with the things they do, cause hate in your heart will consume you too.

The truth is you don't know what is going to happen tomorrow. Life is a crazy ride, and nothing is guaranteed.

Life is a song - sing it. Life is a game - play it. Life is a challenge - meet it. Life is a dream - realize it. Life is a sacrifice - offer it. Life is love - enjoy it.

The privilege of a lifetime is being who you are.

If you live long enough, you'll make mistakes. But if you learn from them, you'll be a better person. It's how you handle adversity, not how it affects you. The main thing is never quit, never quit, never quit.

One way to get the most out of life is to look upon it as an adventure.

Life's most persistent and urgent question is, 'What are you doing for others?'

Big Bright World......

The inspiration for the song, and the title specifically, came when Barbara MacDonald said to her husband singer/songwriter Pat MacDonald, "The future is looking so bright, we'll have to wear sunglasses!" But, while Barbara had made the comment in earnest – it was the early '80s, the two had met and married and were starting a family, their first EP was coming, their book was filling up with gigs – Pat heard the comment as an ironic quip and wrote down instead, "The future’s so bright, I gotta wear shades."[1]

From there, the lyrics to the song were born, but not the song as it ended up in the minds of popular culture. While Pat wrote a song of a young nuclear scientist and his rich future,[1] listening audiences heard a graduation theme song.

Pat revealed on VH1's 100 Greatest One-Hit Wonders of the 80s that the meaning of the song was widely misinterpreted as a positive perspective in regard to the near future. Pat somewhat clarified the meaning by stating that it was, contrary to popular belief, a "grim" outlook. While not saying so directly, he hinted at the idea that the bright future was in fact due to impending nuclear holocaust. The "job waiting" after graduation signified the demand for nuclear scientists to facilitate such events. Pat drew upon the multitude of past predictions which transcend several cultures that foreshadow the world ending in the 1980s, along with the nuclear tension at the height of the cold war to compile the song.

When they performed the song on the Joan Rivers show in 1989,[2] a third verse fit the ironic intent of the song:

I'm well aware of the world out there,

getting blown all the pieces, but what do I care?

Similarly, the group's EP Looks Like Dark to Me contains a slower version of the song with an additional verse, making clear the dark nature of the song's intent:

Blowin' up the lab,

Blowin' the professor,

Torn between two evils,

I always pick the lesser.

That same EP's title track also refers back to this song:

The future's been bright for so long now, it looks like dark to me.

The genesis of "Big Bright World", came from a three-night bout of insomnia suffered by the band's guitarist, Steve Marker, while staying in an apartment on Hollywood and Vine. "[It] was probably about the noisiest place in the world that I've ever been. I couldn't sleep... and I grabbed an acoustic guitar and just did this little riff with some of the chorus of that song," Marker Later recalled. He played it back for vocalist Shirley Manson, who loved it. "To me, it's probably the most anthemic track on the record," remarked drummer Butch Vig later. "We were really excited as a band to get back together and that song captures the excitement of us playing together for the first time in a long time," Manson added.

Nature is given by god

Nature is given by god....

Natural and legal rights are two types of rights. Legal rights are those bestowed onto a person by a given legal system. Natural rights are those not contingent upon the laws, customs, or beliefs of any particular culture or government, and therefore universal and inalienable (i.e., cannot be sold, transferred, or removed).

The concept of natural law is closely related to the concept of natural rights. During the Age of Enlightenment, the concept of natural laws was used to challenge the divine right of kings, and became an alternative justification for the establishment of a social contract, positive law, and government — and thus legal rights — in the form of classical republicanism.[dubious – discuss][original research?][clarification needed] Conversely, the concept of natural rights is used by others to challenge the legitimacy of all such establishments.

The idea of human rights is also closely related to that of natural rights: some acknowledge no difference between the two, regarding them as synonymous, while others choose to keep the terms separate to eliminate association with some features traditionally associated with natural rights. Natural rights, in particular, are considered beyond the authority of any government or international body to dismiss. The 1948 United Nations Universal Declaration of Human Rights is an important legal instrument enshrining one conception of natural rights into international soft law. Natural rights were traditionally viewed as exclusively negative rights, whereas human rights also comprise positive rights. Even on a natural rights conception of human rights, the two terms may not be synonymous.


Kant argued that our experiences are structured by necessary features of our minds. In his view, the mind shapes and structures experience so that, on an abstract level, all human experience shares certain essential structural features. Among other things, Kant believed that the concepts of space and time are integral to all human experience, as are our concepts of cause and effect.[4] One important consequence of this view is that one never has direct experience of things, the so-called Noumea world, and that what we do experience is the phenomenal world as conveyed by our senses. These claims summarize Kant's views upon the subject–object problem. Kant published other important works on ethics, religion, law, aesthetics, astronomy, and history. These included the Critique of Practical Reason (Kritik der praktischen Vernunft, 1788), the Metaphysics of Morals (Die Metaphysik der Sitten, 1797), which dealt with ethics, and the Critique of Judgment (Kritik der Urteilskraft, 1790), which looks at aesthetics and teleology.



The right to what is in essence inalienable is imprescriptible, since the act whereby I take possession of my personality, of my substantive essence, and make myself a responsible being, capable of possessing rights and with a moral and religious life, takes away from these characteristics of mine just that externality which alone made them capable of passing into the possession of someone else. When I have thus annulled their externality, I cannot lose them through lapse of time or from any other reason drawn from my prior consent or willingness to alienate them.

In discussion of social contract theory, "inalienable rights" were said to be those rights that could not be surrendered by citizens to the sovereign. Such rights were thought to be natural rights, independent of positive law. Some social contract theorists reasoned, however, that in the natural state only the strongest could benefit from their rights. Thus, people form an implicit social contract, ceding their natural rights to the authority to protect the people from abuse, and living henceforth under the legal rights of that authority.


Many historical apologies for slavery and illiberal government were based on explicit or implicit voluntary contracts to alienate any "natural rights" to freedom and self-determination. The de facto inalienability arguments of Hutcheson and his predecessors provided the basis for the anti-slavery movement to argue not simply against involuntary slavery but against any explicit or implied contractual forms of slavery. Any contract that tried to legally alienate such a right would be inherently invalid. Similarly, the argument was used by the democratic movement to argue against any explicit or implied social contracts of subjection (pactum subjectionis) by which a people would supposedly alienate their right of self-government to a sovereign as, for example, in Leviathan by Thomas Hobbes.