Reassert means to confirm or to state again with confidence. Its antonyms, which are words with opposite meanings, are words that suggest doubt, disagreement, or rejection. Some antonyms of reassert are renounce, revoke, retract, disavow, deny, contradict, negate, challenge, and dispute. For example, when you renounce something, you publicly declare that you no longer support or agree with it. When you revoke something, you cancel or annul it. When you dispute something, you argue against its validity or truth. The use of antonyms can help you to express your thoughts more accurately and to avoid misunderstandings in your communication.

What are the antonyms for Reassert?

• v.

  • declare
  • abandon
  ,
  • conceal
  ,
  • confuse
  ,
  • contradict
  ,
  • deny
  ,
  • disavow
  ,
  • disclaim
  ,
  • disown
  ,
  • fail
  ,
  • forget
  ,
  • hide
  ,
  • ignore
  ,
  • mumble
  ,
  • obscure
  ,
  • oppose
  ,
  • refuse
  ,
  • reject
  ,
  • renounce
  ,
  • repudiate
  ,
  • retract
  ,
  • retreat
  ,
  • suppress
  ,
  • take
  ,
  • veto
  ,
  • withhold
  .

Usage examples for Reassert

Famous quotes with Reassert

• In these confused times, the role of classical music is at the very core of the struggle to reassert cultural and ethical values that have always characterized our country and for which we have traditionally been honored and respected outside our shores.

  Lorin Maazel
• This new edition of – stripped-down and updated for the 21st century – has been launched to reassert, in thunder, that the movements of our time have generated a perspective or ideology of their own. It's as coherent an ideology as liberalism or Marxism – and far more relevant to our needs as life-loving human beings on a finite planet. In other words, gives us a common ground on which to stand.

  Mark Satin
• It's probably wrong to believe there can be any limit to the horror which the human mind can experience. On the contrary, it seems that some exponential effect begins to obtain as deeper and deeper darkness falls - as little as one may like to support the idea that when the nightmare grows black enough, horror spawns horror, one coincidental evil begets other, often more deliberate evils, until finally blackness seems to cover everything. And the most terrifying question of all may be just how much horror the human mind can stand and still maintain a wakeful, staring, unrelenting sanity. That such events have their own Rube Goldberg absurdity goes almost without saying. At some point, it all starts to become rather funny. That may be the point at which sanity begins either to save itself or to buckle and break down; that point at which one's sense of humor begins to reassert itself.

  Stephen King
• For a long time now there has been a rising tide of rebellion against this Western paramountcy, and a desire to reassert Muslim values and restore Muslim greatness. The Muslim has suffered successive stages of defeat. The first was his loss of domination in the world, to the advancing power of Russia and the West. The second was the undermining of his authority in his own country, through an invasion of foreign ideas and laws and ways of life and sometimes even foreign rulers or settlers, and the enfranchisement of native non-Muslim elements. The third—the last straw—was the challenge to his mastery in his own house, from emancipated women and rebellious children. It was too much to endure, and the outbreak of rage against these alien, infidel, and incomprehensible forces that had subverted his dominance, disrupted his society, and finally violated the sanctuary of his home was inevitable. It was also natural that this rage should be directed primarily against the millennial enemy and should draw its strength from ancient beliefs and loyalties.

  Bernard Lewis
• I seek a light that shall be new, yet old, the oldest indeed of all lights.... I seek not science, not religion, not Theosophy, but Veda—the truth about Brahman, not only about His essentiality, but about His manifestation, not a lamp on the way to the forest, but a light and a guide to joy and action in the world, the truth which is beyond opinion, the knowledge which all thought strives after—yasmin vijñate sarvam vijñatam [which being known, all is known]. I believe that Veda to be the foundation of the Sanatan Dharma; I believe it to be the concealed divinity within Hinduism,—but a veil has to be drawn aside, a curtain has to be lifted. I believe it to be knowable and discoverable. I believe the future of India and the world to depend on its discovery and on its application, not to the renunciation of life, but to life in the world and among men. (...) I find that Shankara had grasped much of Vedantic truth, but that much was dark to him. I am bound to admit what he realised; I am not bound to exclude what he failed to realise. Aptavakyam, authority, is one kind of proof; it is not the only kind: pratyaksa [direct knowledge] is more important. (...) It is irrelevant to me what Max Müller thinks of the Veda or what Sayana thinks of the Veda. I should prefer to know what the Veda has to say for itself and, if there is any light there on the unknown or on the infinite, to follow the ray till I come face to face with that which it illumines. Europe has formed certain views about the Veda and the Vedanta, and succeeded in imposing them on the Indian intellect.... When a hundred world-famous scholars cry out, “This is so”, it is hard indeed for the average mind, and even minds above the average but inexpert in these special subjects not to acquiesce.... Nevertheless a time must come when the Indian mind will shake off the darkness that has fallen upon it, cease to think or hold opinions at second and third hand and reassert its right to judge and enquire in a perfect freedom into the meaning of its own Scriptures. When that day comes we shall, I think, discover that the imposing fabric of Vedic theory is based upon nothing more sound or true than a foundation of loosely massed conjectures. We shall question many established philological myths,—the legend, for instance, of an Aryan invasion of India from the north, the artificial and inimical distinction of Aryan and Dravidian which an erroneous philology has driven like a wedge into the unity of the homogenous Indo-Afghan race; the strange dogma of a “henotheistic”[5] Vedic naturalism; the ingenious and brilliant extravagances of the modern sun and star myth weavers. (...) Verification by experience and experiment is the only standard of truth, not antiquity, not modernity. Some of the ideas of the ancients or even of the savage now scouted by us may be lost truths or statements of valid experience from which we have turned or become oblivious; many of the notions of the modern schoolmen will certainly in the future be scouted as erroneous and superstitious.

  Sri Aurobindo

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