
Masaru Ibuka's mission statement for Sony, cited in: Mihaly Csikszentmihalyi (2004), Good Business: Leadership, Flow, and the Making of Meaning. p. 57
Lee Kuan Yew, Before Singapore's independence, Malaysian Parliamentary Debates, Dec 18, 1964
1960s
Masaru Ibuka's mission statement for Sony, cited in: Mihaly Csikszentmihalyi (2004), Good Business: Leadership, Flow, and the Making of Meaning. p. 57
Writing on religious fanaticism in The Emory Wheel student newspaper, October 1987
1960s, Address to Cornell College (1962)
“It is dangerous to be right in matters where established men are wrong.”
Il est dangereux d’avoir raison dans des choses où des hommes accrédités ont tort.
"Catalogue pour la plupart des écrivains français qui ont paru dans Le Siècle de Louis XIV, pour servir à l'histoire littéraire de ce temps," Le Siècle de Louis XIV (1752)
The most frequently attributed variant of this quote is: It is dangerous to be right when the government is wrong.
Citas
“Our society is changing so rapidly that none of us can know what it is or where it is going.”
Testimony in The Public Television Act of 1967 : Hearings Before the Subcommittee on Communications, by the United States Congress, p. 167
Context: Our society is changing so rapidly that none of us can know what it is or where it is going. All of us who are mature feel that there are historic principles of behavior and morality, of things that we all believe in that are being lost, not because young people couldn't believe in them, but because there is no language for translating them into contemporary terms.
The search for that language, the search for the ways to tell young people what we know as we grow older — the permanent and wonderful things about life — will be one of the great functions of this system. We are losing this generation. We all know that. We need a way to get them back.
1960s, How Long, Not Long (1965)
Context: If it may be said of the slavery era that the white man took the world and gave the Negro Jesus, then it may be said of the Reconstruction era that the southern aristocracy took the world and gave the poor white man Jim Crow. He gave him Jim Crow. And when his wrinkled stomach cried out for the food that his empty pockets could not provide, he ate Jim Crow, a psychological bird that told him that no matter how bad off he was, at least he was a white man, better than the black man. And he ate Jim Crow. And when his undernourished children cried out for the necessities that his low wages could not provide, he showed them the Jim Crow signs on the buses and in the stores, on the streets and in the public buildings. And his children, too, learned to feed upon Jim Crow, their last outpost of psychological oblivion. Thus, the threat of the free exercise of the ballot by the Negro and the white masses alike resulted in the establishment of a segregated society. They segregated southern money from the poor whites; they segregated southern mores from the rich whites; they segregated southern churches from Christianity; they segregated southern minds from honest thinking; and they segregated the Negro from everything. That’s what happened when the Negro and white masses of the South threatened to unite and build a great society: a society of justice where none would pray upon the weakness of others; a society of plenty where greed and poverty would be done away; a society of brotherhood where every man would respect the dignity and worth of human personality.
"To Practice Thrift and Oppose Embezzlement (1952)
1950's
Speech to the Zurich Economic Society “The New Renaissance” (14 March 1977) http://www.margaretthatcher.org/document/103336
Leader of the Opposition
Context: In our philosophy the purpose of the life of the individual is not to be the servant of the State and its objectives, but to make the best of his talents and qualities. The sense of being self-reliant, of playing a role within the family, of owning one's own property, of paying one's way, are all part of the spiritual ballast which maintains responsible citizenship, and provides the solid foundation from which people look around to see what more they might do, for others and for themselves. That is what we mean by a moral society; not a society where the State is responsible for everything, and no-one is responsible for the State.