And therefore we must seek dialogue in this networked world. We must ask which voice was actually attempting to make itself heard and saw no other possibility of gaining a hearing. To that extent, for a while this also represented a forced opening of a cosmopolitan view.

And the terror itself is an example of the world's uncontrollability.

All theory of modernity in sociology suggests that the more modernity there is, the less religion. In my theory we can realize that this is wrong: atheism is only one belief system among many.

And it also became clear that these conditions of inequality and historical injustice have given rise to a feeling of hate in the world - a deeply felt hate that cannot easily be overcome with a few good words.

The basic assumption of the secular society is that modernity overcomes religion.

Initially, the horrific images of September 11th triggered an enormous wave of solidarity.

We are living in a world that is beyond controllability.

You could say that we are living in an internally globalized country.

Europe itself is an embodiment of this diversity.

The world has become so complex that the idea of a power in which everything comes together and can be controlled in a centralized way is now erroneous.

But it then very soon became clear that the response of a war against terrorism, initially conceived of in a metaphorical sense, began to be taken increasingly seriously and came to entail waging a real war.

Global conditions are far too complex to be able to imagine that they could ever be really controlled by one power.

Nonetheless, we continue to be obsessed with finding or inventing a European nation which, as in the nation state, guarantees homogeneity and thus an appropriate form of democracy and centralized government.

That was the first major social sciences conference at which social scientists from all cultures wanted to reach a consensus on whether we can continue to pursue a national course in the social sciences or whether we need a cosmopolitan path that also connects us in a new way.

Western countries in particular can today no longer be separated from Muslim societies, because they have them within themselves. They are themselves internally globalized.

We do not yet have the solutions to these questions, but the awareness that we live in an endangered world is present in more and more life situations.

I forced myself to think what is the new concept and it became clear to me that it was risk, not only in technology and ecology, but in life and employment, too.

In the first instance, therefore, global terrorism created a kind of global community sharing a common fate, something we had previously considered impossible.

When they come to Europe, they are confronted by still closed borders. Thus, the concept of open borders is a very selective concept, one that is not taken seriously at all in the experience of non-Europeans.

Relinquishing apparent national sovereignty does not have to entail a loss of national sovereignty, but can actually be a benefit.

Neither science, nor the politics in power, nor the mass media, nor business, nor the law nor even the military are in a position to define or control risks rationally.

In the final analysis, terror is also another proof of the fact that the superpower is not really a superpower. It was vulnerable.

The idea that you surrender your identity when you relinquish national powers is unhelpful. No, indeed, precisely the opposite is the case: if done in an intelligent way, you attain the sovereignty to better solve national problems in cooperation with others.

Accordingly, globalization is not only something that will concern and threaten us in the future, but something that is taking place in the present and to which we must first open our eyes.

And therefore we must seek dialogue in this networked world. We must ask which voice was actually attempting to make itself heard and saw no other possibility of gaining a hearing. To that extent, for a while this also represented a forced opening of a cosmopolitan view.

I held a conference in Harvard where Americans said they didn't believe in risk. They thought it was just European hysteria. Then the terrorist attacks happened and there was a complete conversion. Suddenly terrorism was the central risk.

You need education. You need subsistence protection. We need jobs and social security. These are preconditions under which it will perhaps be possible to deal with these complex circumstances.

You cannot make peace with terrorists. The normal dividing lines between war and peace do not apply.

This experience actually means the very opposite: the largest military power was unable to stop such a sensitive attack and will be unable to rule out such a possibility in the future. Precisely this is the background to the United States' military interventions.

Accordingly globalization is not only something that will concern and threaten us in the future but something that is taking place in the present and to which we must first open our eyes.

Love is seeing without eyes, hearing without ears; hatred is nothing.

I had given up the guitar between '75 and '78. I completely lost interest. I was sick of hearing other guitar players and I was tired of my tunes.

You're going to be hearing a lot about one scrappy president.

I was always hearing that I was pale and thin and small.

We suspect Dr. Clutterbuck's sense of hearing must be injured: for him the 'ear trumpet' magnifies but distorts sound, rendering it less distinct than before.

Liberals claim to want to give a hearing to other views, but then are shocked and offended to discover that there are other views.

One of my sensory problems was hearing sensitivity, where certain loud noises, such as a school bell, hurt my ears. It sounded like a dentist drill going through my ears.

Sober up, and you see and hear everything you'd been able to avoid hearing before.

I answer a fan with a hearing heart first.

Asked at the hearing why she hadn't pressed the FBI more closely about what it knew, or didn't know, about domestic terrorist threats, Rice acted as though the question was an odd one: it wasn't her job. Well, in retrospect, it was and now certainly is.

Information comes through to me in 3 basic ways seen, hearing, and feeling the energy of the person that's crossed over. In which it is a symbolic type of language.

I'm tired of hearing it said that democracy doesn't work. Of course it doesn't work. We are supposed to work it.

I dare say that a majority of the American people think that having a fair hearing on an issue of importance in our relations with Mexico is extremely important to our national interest, as well as theirs.

Hearing, which, by the motion of the air, informs us of the motion of sounding or vibrating bodies.

I remember hearing someone say that good acting is more about taking off a mask than putting one on, and in movie acting, certainly that's true. With the camera so close, you can see right down into your soul, hopefully. So being able to do that in a way is terrifying, and in another way, truly liberating. And I like that about it.

It's all a matter of hearing what I like and seeing if I can make it fit into my style.

And when I've been away from my family and friends, I have felt good hearing some of those old songs.

I'm tired of hearing about money, money, money, money, money. I just want to play the game, drink Pepsi, wear Reebok.

The process of learning requires not only hearing and applying but also forgetting and then remembering again.