
“Every man always has handy a dozen glib little reasons why he is right not to sacrifice himself.”
Source: The Gulag Archipelago 1918-1956
Source: The Old Curiosity Shop (1841), Ch. 35
“Every man always has handy a dozen glib little reasons why he is right not to sacrifice himself.”
Source: The Gulag Archipelago 1918-1956
Ich soll niemals anders verfahren als so, dass ich auch wollen könne, meine Maxime solle ein allgemeines Gesetz werden.
Kant's supreme moral principle or "categorical imperative"; Variant translations:
Act only on that maxim which you can at the same time will that it should become a universal law.
Act as if the maxim of thy action were to become by thy will a universal law of nature.
So act that your principle of action might safely be made a law for the whole world.
May you live your life as if the maxim of your actions were to become universal law.
Live your life as though your every act were to become a universal law.
Do not feel forced to act, as you're only willing to act according to your own universal laws. And that's good. For only willfull acts are universal. And that's your maxim.
Groundwork of the Metaphysics of Morals (1785)
From an op-Ed in the Guardian newspaper by Jay Leiderman 22 January 2013 http://www.theguardian.com/commentisfree/2013/jan/22/paypal-wikileaks-protesters-ddos-free-speech
Variant: Our best and brightest should be encouraged to find new methods of expression; direct action in protest must not stifled. The dawning of the digital age should be seen as an opportunity to expand our knowledge, and to collectively enhance our communication. Government should have the greatest interest in promoting speech – especially unpopular speech. The government should never be used to suppress new and creative – not to mention, effective – methods of speech and expression
The Eighteenth Brumaire of Louis Bonaparte (1852)
Context: Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past. The tradition of all dead generations weighs like a nightmare on the brains of the living. And just as they seem to be occupied with revolutionizing themselves and things, creating something that did not exist before, precisely in such epochs of revolutionary crisis they anxiously conjure up the spirits of the past to their service, borrowing from them names, battle slogans, and costumes in order to present this new scene in world history in time-honored disguise and borrowed language. Thus Luther put on the mask of the Apostle Paul, the Revolution of 1789-1814 draped itself alternately in the guise of the Roman Republic and the Roman Empire, and the Revolution of 1848 knew nothing better to do than to parody, now 1789, now the revolutionary tradition of 1793-95. In like manner, the beginner who has learned a new language always translates it back into his mother tongue, but he assimilates the spirit of the new language and expresses himself freely in it only when he moves in it without recalling the old and when he forgets his native tongue.
When we think about this conjuring up of the dead of world history, a salient difference reveals itself. Camille Desmoulins, Danton, Robespierre, St. Just, Napoleon, the heroes as well as the parties and the masses of the old French Revolution, performed the task of their time – that of unchaining and establishing modern bourgeois society – in Roman costumes and with Roman phrases.
“Do you always travel first-class, Mr. Hardman?”
“Yes, sir. The firm pays my travelling expenses.”
He winked.
Murder on the Orient Express (1934)
Letter to William H Herndon (10 July 1848)
1840s
Paul Lazarsfeld, "Introduction to the original edition," in: Norman Jacobs, Mass Media in Modern Society. (1992), p. 40