Kenny Smith Quotations

We want them to have a day normalcy.

We really hadn't gotten any type of rhythm yet. The activity was there but the achievement wasn't. I told the guys we needed to have something to show for what we had done up to that point.

We had a whole bunch of people living on boats, waiting to find out just what had happened.

We recommend you do it from a ladder, it's safer.

Oh, we're most definitely concerned. You always are when somebody does something and does it well. They have possession receivers and a quarterback that does a good job. We're playing a team that can create big plays and we can't afford to let them have that.

People would game plan for Bryce because he could flat-out shoot the ball, and there was no doubt about it. What people don't know about him is his tenacity on defense.

One of the biggest reasons is to make sure the water flows away from the house. You don't want the water to break into the foundation.

He has to let everyone know he's the best player on the floor. It could be arrogance, but it sure is fun to watch.

He found us. He called and said he wanted to play.

He just did whatever it took to win. There was nothing he didn't feel like he couldn't do. If it needed to be done, he would try to make it happen.

I think we're there; I think we're ready to go. The kids played hard, and these first games are tough, so we'll just get ready for the next one.

I think that any other year he would be playing. But because (there's) so many great forwards in the West, it's difficult to do that. But (Paul) is one of the top five guards in the Western Conference without question.

Our Gautier Rotary tournament is one of the best in Jackson County. Last year we had to turn people away. We always have a great time and it all benefits the community.

I wish I knew the answer to why. I think part of it was they picked up their intensity a little bit, and the things that were open for us in the first half, they covered up (in the second half).

We're a fullback-oriented offense. Our fullback Patrick Harris gets most of the carries. But our big-play guy has been our tailback Eric Crenshaw.

We played a good team tonight, and they exposed a weakness of ours that was not being able to take care of the ball. That's why we scheduled these guys. It will make us better.

We plan to have a great time. So get your golfing buddies together and help support our community kids. They need it more than ever this year.

We kind of flip-flopped the way I thought it would be. We played methodical, error-free football in the opener against Cabot when I would expect us to make mistakes. Last week, we made a lot of mental mistakes and had missed blocking assignments.

This year, we expanded his role by necessity. He had to score because of our injuries, and that is tough for point guards to do unless you're Steve Nash. In our situation, he not only had to get the ball to the right people, but he had to score.

We moved the ball much better tonight. We worked hard at it in practice. We did a much better job of moving the ball around, cutting and making things happen.

We've got to work on the third quarter. It's been our Achilles heel all year. We got to do something to get us a good look at the basket. Maybe we'll go in at half and meditate. I don't know what it is, but we've got to do something.

We give more awards than a lot of tournaments do.

We were one game away from being in the final four. I thought our kids played with intensity and heart, and they never gave up.

These are the types of communities where we come from, and this is one way we can help take care of our own.

The second thing that happened was that we didn't get them the ball when we had our scorers open. It was kind of a double-edged sword for us.

The most improved player in the whole Valley. No doubt about it. It was all guts. He's not a kid that you sit down and watch lots of film with because he is what I would call not the most cerebral player, but he's the toughest player.

That was a 10. Even after 15 times it was a 10.

This group of seniors is a special group. There are a lot of teams that don't like to come to practice. This team wasn't like that. They loved to come to practice; they loved to talk basketball; they loved to try to do whatever they had to do to win.

I told them we have to hand things out ourselves. Don't send your handlers. Don't send your agent. I don't want to see your assistants. These people want to see you. That is the message we want to send, and everyone agreed.

OK, I feel you. But I know one thing. If a NASCAR driver ever got on the court with me, they wouldn't be able to keep up. That would be like me driving a bus in a NASCAR race.

They broke that window out, reached inside and unhooked the chain and unbolted the dead bolt. Then we had a screw through the door that's why he had to kick the door in.

In the first half, we controlled it, and in the second half, they did. That ended up being the biggest difference in the game.

In the second half, they came out on fire and did what they had to do.

In the last two years, we've been a six seed and four seed, so I take it as a compliment (being the No. 1 seed) and that we're making progress.

C'mon Benny, Houston is the fourth-largest city in America. It's a melting pot of charismatic tastemakers, athletes and United States movers and shakers. We have everybody who makes trends coming out to the NBA All-Star Game on Sunday night.

. . . Grandfathers all the way down to grandchildren are watching this tournament together. Some of those grandfathers played in it, and it's a great tradition.

Terence: nihil humanum alienum a me-"nothing human is alien to me," the greatest expression of ancient megalopsychia or great-souled and cosmopolitan "magnanimity."

Among the multitudes will be found many who cannot discriminate between what is merely wanted and what is needed, what is necessary for bare subsistence and what is indispensable for the sake of the freedom and clarity of one's higher powers.

Nothing in our politics is any longer driven or designed by individual humans who have a name and a face; we have sunk from theism into impersonal and depersonalizing deism, a scheme of rule by alien and implacable abstract metaphysical forces.

If you like capitalism, you will positively love depressions, because they are one and the same, like manic-depressives and their cycles, like spouse-abusers and their storms of violence.

I can't convince myself that it does much good to try to challenge the everyday political delusions and dementias of Americans at large. Their contained and confined mentalities by far prefer the petty and parochial prisons of the kind of sense they have been trained and rewarded for making out of their lives (and are punished for deviating from them). What it costs them ultimately to be such slaves and infants and ideological zombies is a thought too monstrous and rending and spiky for them even to want to glance at.

Should a reasonable person not demand that philosophy should not be foolishly purveyed before people incompetent to see the point of it, as pearls before swine? For Nietzsche is utterly correct: philosophy is only for the healthy and whole-minded, the sick it has always only made even sicker. By means of philosophy they dig themselves even deeper into their pathetic delusions.

I regret not getting brutally forthright with human beings a hell of a lot sooner than I did. Civility and obliquity are wasted on people who will not make the effort to be harsher or stricter on their own gooey egos than they are on other people.

Human life is an extension of the principles of nature, and human civilization is a venture extrapolated out of human natures: man and his natural potential are the root of the entire human domain. The great task of all philosophizing is to become competent to interpret and steer the potential developmental forces in human natures and in the human condition, both of which are prodigiously fatalistic.

Myth is the practical metabolism of our soulish life, the logic of our obsessions and oversights for which we have no language or code. Myth is the "morality" that the ineffable puts upon us, our unaccountable imperatives, our inexplicably selective clarity and obscurity, the mortal one-sidedness of our talents and wits, the passion and apathy that make such a transient passage through our hapless minds; that weave a pattern of fatality others will see before we do. Myth is distinctively human or sublime higher-order instinct, the "reason" in culture that reason knows not of.

So successful has the ideological-political-cultural purge been executed that it is hard indeed to find vigorous liberals, and no energetic, coherent and cogent leftists at all can find expression in our controlled media and educational systems. Forget about wholesale culture- or civilization-critics like Marxists. Universities have to be purged of any "radicalism" that can see through to the roots of issues and pathologies, for the same reasons that workers have to have nascent unions aborted among them and contrarian newspapers and media have to be starved of advertising.

"Cynicism," like "heresy" and "heterodoxy" and "atheism" and "agnosticism" and "paganism" and "heathenism," is above all else a way for organized orthodoxy's caste of official censors to encyst and segregate and thus neutralize all contrarian forms of seeing and thinking, all (necessarily implicitly) prohibited and repressed ways of exercising disruptive and iconoclastic intuition and intellection (for to analyze and explain these things too openly is to give them publicity and potential cogency when the point is to asphyxiate them).

(The terms douloi, banausoi and aristoi) are in a way more precise, but what is more vital and valuable, they are more comprehensive: they project a concept of psychic order that embraces entire fields that we have no other way of seeing all together as the working of a single principle. If we think of the human domain as the collaboration and the conflict of these three diverse character-types, we can understand the weave and the stress and polemics of their very different basal teleologies or ultimate governing purposes of life.

The only measures that count are progress over your own self, and triumph over the vacant abstractions that most people mistake for thinking.

Human beings "belong" to some minor comity or enclave of faith at the expense of the clarity and autarkia of their intelligence and conscience, of course. "Belonging" is another way of saying: "capitulating to."

I have always been spurred on by my not finding expressed anywhere the kinds of perspectives that I thought these issues most perspicuously needed and deserved; but that is just another way of saying that Americans have overwhelmingly expunged from their public understanding the strongest and most clarifying resources out of ancient and traditional European cultures. By far we prefer our familiar and user-friendly parochialisms, and there is no percentage in trying to pry these pachydermal plates apart.

One can hardly appreciate how academia has perverted its highest tasks and "ideals" without pondering long and hard the implications of Jacques Barzun's House of Intellect and its Hegelian/Bergsonian contrast between rigidified "intellect" and always-growing "intelligence." This fundamentally Hegelian distinction, needless to say, cuts to the quick of the contrast between Platonic and Aristotelian forms of philosophy.

Always, a form of self-equilibration, a soul or psyche, is trying to assert itself, to continue the melody of its self-realized life.

It is man's intrinsic and irreducible self-responsibility to humanize himself, to exercise his entire range of rational and moral resources to raise his mode of being and seeing and acting above not just that of animals, but also above that of the majority of subhuman (never to be self-realized) humans who will never draw themselves into a self-punishing position of focal self-diagnosis and self-accountability.

Take a good long look at human beings in their actual practices and motives; bring the utmost psychological and bio-economic factors to bear on making sense of their illusions and delusions. What then would the truth have to be, such that such human beings are FIT TO KNOW IT at all, even provisionally or tentatively?

There is a form of poetic and esthetic and moral genius necessary to make philosophical issues truly incandesce for students, and even though I indeed had some world-class professors myself when I went through the curriculum, I rarely saw such gnosic or concretist/poetic passion among them. I am not speaking of broad histrionics or melodramatic delivery, but rather a moral investment of concern, of loving delight and pathos in exposing one's consciousness to the full horrific and magnificent implications of the materials.

Values and verdicts never bother me half as much as people trying to weasel their way around them, or people compromising their reason to pander to their own prejudices and preconceptions, which they are so rarely competent to look in the face.

Hegel understood the Heisenbergian reality of knowing: yes, it would be nice if we could somehow delicately capture the truth and bring it closer to ourselves without altering it, "like a bird caught with a limestick." But the reality is, every truth we manage to know is altered, deformed by our very "encheiresis naturae," by the act of our taking-in-hand of nature (to borrow the alchemists' phrase from Goethe's Faust).

Philosophy exists in profoundest opposition to rhetoric, which is speaking for the sake of producing or controlling some effect in others' perceptions. Philosophy is about the caustic or cauterizing effect of the truth, not the currying of sensibilities.

In late modernity we grow more and more accustomed to politicians and public figures who are indebted to their appetites for their "values," to their intellectual sloth for their "principles," to their rhetorical cleverness for their "conscience," and to their regimented conformism for their "philosophy."

"The people" is that massive portion of a society that lives by its pathetic subjection to sheer immediacy or self-obviousness, and that therefore uncritically seizes upon the most simplistic and abstract ways of filling its vacuous self-consciousness. Not philosophy but dogma and rhetoric, not rationality but indoctrination and conditioning, provide the cultural junkfood by which the Many perfunctorily slake their thirst and hunger.

American democracy is a chess-game in which pawns imagine themselves to be free individuals with wills of their own: that delusion is one of the rules of the game, without which the game could not continue. I doubt anyone, no matter how sharp and sharp-tongued, could succeed in getting across to high school students how vital an acute mind is for just keeping a grip on one's life and earnings in our mendacious politics and economics. No wonder our school system is devoutly dedicated to demoralizing and blunting such minds.

It is the cruelest of all ironies that moderns imagine themselves to be (abstractly understood) "individuals," because in actuality moderns are "types," abstracted and self-abstractive victims of a process of stereotyping that afflicts even would-be rebels and anarchists.

The approach of intellect or noesis will forever be an effete and limited sort of thing by contrast with the vigor and color of gnosis; but in academia there is virtually nothing but noetic minds to be found, and the very idea of gnosis is alien and untranslatable, not to mention discreditable.

The music of all the different media of life-memories, images, feeling-tones, poetic-musical connotations of phrasing-is kaleidoscopic and doesn't repeat itself or recur. -People who think they are trapped in a river of regularized and ever-repeating time are merely the victims of their own ordinarizing minds that have elaborated for them a prison-cell of everydayness. The fountains of time, history, life, inspiration, etc. are fresh every instant, if one knows how to grasp them with some finesse: every instant within natural, historical, and personal time is unique.

I know one thing. If a NASCAR driver ever got on the court with me, they wouldn't be able to keep up. That would be like me driving a bus in a NASCAR race.

Misfortune occurs or can occur to anyone, of any sort of character. The eudaimonic has more resources to avoid it (being in autonomous control of his appetites and assumptions) and more resources to deal with it if it occurs (being better able to put it in perspective and maintain his own evenness of self-mastery). Tragedy as a dramatic form is meant to foster the ethos of sophrosyne or moderation, "nothing to excess"; it nurtures a sense of distance from the dominant illusions and delusions that may infect even aristoi.

We should bear the intelligence and taste of the architect or the gardener in how we shape the becoming of our self. Too much precision ("stringency") is simply misplaced, a formalism inappropriate to the kind of matter we have to deal with (and to be).

The self-righteousness and other ego-puffery that makes missionaries and evangelists out of Christians is in truth a measure of how far they are from even the one thing they think is most certainly true, i.e. the confidence that they are truly Christians.

Most humans know their own "reason" only in the sense that Hume defined it, as "a slave to the passions"-and by "passions" he meant not moral passions or the passions of transcendent genius, but only low appetites or base desires, which society and economy ultimately shape and spur on in us.

This same formula by which Buddhists so anti-rationalistically and anti-banausically describe the "relation" between soul and body also applies to the relation between lover and lover, parent and child, member and community.

Like the priestly cult of the Middle Ages, the modern priestly cult of "scientific" psychotherapists exist overwhelmingly to stultify or blunt a too-acute insight into the powers benumbed in our personalities by our prevailing culture.

Nietzsche is absolutely correct, even more correct today than when he wrote it in Thus Spake Zarathustra: I looked all about me for human beings but all I saw were fragments, deformed creatures with too much eye or too much ear. This is what the modern culture of specialized intellect-the kind of one-sidedness that banausic utilitarianism alone can value-works so hard to produce.

Thinking is the subtlest form of self-polemics, the art of a certain finesse in psychological self-vivisection and self-crucifixion (Hegel of course called the path of self-disillusion the via dolorosa or "highway of despair," in Baillie's fine and florid rendering, like Jesus' route to Golgotha).

Americans are cultured from their earliest years to be either one-sided douloi or one-sided banausoi, i.e. either they cannot think abstractively/conceptually/orchestrally or else they can only think abstractively. Thinking in a truly rational dialectic between intuition and intellect is just beyond the reach of our nation of emotionalist helots. What prevails among us truly has to be called not thinking but "thinking," a pathetic surrogate for actual thinking for the benefit of existentially or modally crippled mentalities.

Damian Lillard is having a better year than Chris Paul. Lillard got snubbed when he was left off of the USA Men’s Basketball team, and now the All-Star team.

Soul one might say is more imperfectly infinite than spirit, because soul tends to abolish the ego-consciousness that it absorbs or overwhelms, reducing its particularizing structure to pure sublime feeling (immediacy); but spirit is more successfully infinite than soul, even though also more difficult and abstruse, because it digests the functions of consciousness into itself and thus preserves and deploys the senses and intelligence of conscious ego to higher ends.

Kafka's writings often display an insidious power to describe a wholly secular and "factical" world in which the eerie or "unheimlich" elements gang up behind or beneath the ego's awareness and immerse it in a waking dream of something Other, an alien world-order similar to ancient irrationalist cultures (in transition from primitivism to civilized mythos-culture).

I think we all have great opportunities individually but collectively our unit is so much bigger. Collectively our unit is something I've never seen on television. I don't look at our show as a basketball show. I look at our show as a sports and entertainment show.

Modern value-neutral society (Gesellschaft rather than Gemeinschaft) is systematized predation tempered not by conscience or values but rather merely by a system of law, which is no less corrupt with private interests and its own forms of predation. In modernity sophism is the order of the day, and this obliges its most adept practitioners to learn how to develop the art of appearing to be other than one actually is.

Indisputably we live in a shaped reality, an artificialism. Most people who grasp this are thinking only at a consumer-level, of the "things" they like and need and feel impelled to acquire. But our societal and political arrangements are just as much manipulations of game-pieces and rules as is any Atari or Sega product. The subliminal psychology that drives people to become addicted to games, not to be able to see over the edges of their labyrinths, is transferable to any field whatsoever.

Most people traffic in abstractions and generalizations because they are grossly incompetent at culturing their intuition or powers of evidency, refining it to grasp the Thisness (Haecceitas) of what is before them. Thinking is like a Stradivarius that has more potential variations in how it is played than any human can finitely perform or capture.

I am caught in a terrific bind of characterologically and rationally needing to think in the most comprehensive terms possible, forming a continuous system of argument with a gradient that runs from concrete to abstract, and unfortunately being caught also in a culture in which hardly anyone seems capable of applying himself to understand such a demanding form of argumentation.

A vital part of philosophizing is learning to trust one's own intuitivist intelligence, getting one's center of gravity back between one's feet. In our culture-so outer-directed, "objective" or extraverted-this is already heresy. This is self-mastering thinking, centered in what has been well-tested as certainties: autarkia or self-rule.

Intellect is merely a narrow and highly specific kind of thing that we DO, but our immediacy relates us to what we naturally and essentially ARE, the actualities of our full-dimensional existence.

Some form of gnosis or immediacy is attached to all thinking as its root-form or primitive origination; every act of thinking has this passive derivation, this coming-into-being of thinking not out of nothing (as it likes to imagine) but out of some unthinkable something. But the most self-abstractivist or self-reductivist kind of thinking cannot tolerate even the notion (much less the traumatic experience or confrontation) of an incurable pathos, a weakness or blind-spot, within consciousness. The very idea is an insult to the autonomy or self-determinability of ego/will/reason.

Academia is alas full of special interests and specialists who presumed it was possible to "leapfrog" over this or that entire line of development. These minds hoped to distance themselves from the pernicious vices of a whole way of thinking, but of course at the same time excluded all of its virtues too. Modern abstractivism in its simplex form (which does not preclude a high degree of articulate facility within the ambit of what is preconceived and accepted).

As always, the illusion of self-transcendence is far more facile and available than self-transcendence itself: in the vast majority of cases what human consciousness opens up to is merely a more encompassing form of finitude (another captivating illusion or delusion).

The problems of human subjectivity replicate themselves at many different scales, like the overtones and undertones in a stringed instrument striking ghost-intervals up and down into infinity. This is not Hegel's ingenuity, it is his responsiveness to the organic structure in us that echoes itself throughout the whole architecture.

When academics claim a topic is obsolete, they mean merely they are tired of flogging it with their cliches.

For those who do not make the transition to a matured, more spiritual self-will reason will indeed be no more than rationalization. Here is a prodigious parallel: just as in antiquity the dysdaimonic personality could not appreciate how his mentality was bound in by his characterological (banausic, doulic) biases, so in modernity the facile or abstractivist rationalist cannot comprehend how his "rationality" merely slavishly subserves his appetites, delusions, preconceptions, ideologies, etc.

The ideological are individuals ultimately swamped by the complexities of modern life and political and economic relations; they have deliberately attached themselves to some caricatural maven like Falwell or Limbaugh who speaks to their manipulable pathos. The gulf between such individuals' education or intellectual competence or information and the actual issues of our times is simply too great. They were bred to be culture-media for false consciousness, junkies who crawl on their bellies across broken glass for another hit of "clarifying wisdom" from some ideological Pope.

The anorexic is the fuse nakedly exposed to the direct power of modern media, a psyche whose wiring has no insulation. The anorexic is an analog to the ideologue, who is likewise devoid of common sense, independent ego, culture, intuitive intelligence, etc.: all the ideologue has to orient himself by is the formalist or abstractivist directives inlaid in modern mass-culture. Both are forms of the True Believer, minds in whom factors of self-active life are reduced to negligibility and pathos reigns.

Bourgeois society, rife with an atomism or monadism of secluded egos, is profoundly uncomfortable with topics of domination just because of the rift between how it sees itself (Kantian autonomism) and how it actually exists (pathetic prole-culture).

The key to all aristeia and wisdom and gnosis is a seed that conformist and mediocritist and democratist Americans haven't got even a scintilla of a prospect of nourishing, and that is sapere aude: DARE TO BE WISE.

Human cultures are all experiments in trying to find a form that will fit the matter of our immediacy; but it is absolutely not the case that all such experiments are of equal merit or value. Some cultures - and modernity is patently one - have managed to transmute consciousness into the "disease" that Nietzsche called it, the self-affliction of a self-centeredness that has purged itself of all vestiges of wisdom and value.

Ultimately the most profound problems with psychotherapy have always been that instead of possessing any contrarian or transcendent values to enable it to produce insights countervailing against our dysfunctional and incoherent and humanly destructive culture, its "therapists" have been virtually all shills or agents for this culture, trying to accommodate their patients to a fundamentally unhealthy and insane way of life.

I start off with the obvious, that it makes no sense either to believe or to disbelieve in God until a substantial and intelligent definition or concept should be offered. Belief or disbelief is a secondary consideration, contingent on the intelligibility and cogency of the premise; the primal unintelligence or irrationality of moderns is revealed by their eagerness to leap to a conclusion without ever being curious what the hell the original premise was.

"Playing" the resources of characterology for the sake of clarification and insight into the structures of actual existence is many times more daunting than playing a piano; it requires the thinking of chords of thoughts, not just isolated simplisms or abstracta; it demands the shaping or encompassing of morphological modes of intelligence that can comprehend gestalten, syndromes, historical and civilizational patterns in which it is not the particulars but their interactive significance (as an ensemble of actualities or principles) that is vital.

Between what human beings so naively and stupidly fear and what they most profoundly ought to fear-i.e. what they so pathogenically and addictively do to their own selves-there is a horrendous gulf and disparity.