“A salvage service which hardly exceeds ordinary towage is naturally remunerated on a very different scale from an heroic rescue from imminent destruction.”

Ch VIII: The World As It Could Be Made, p. 129-130
1910s, Proposed Roads To Freedom (1918)
Context: One of the most horrible things about commercialism is the way in which it poisons the relations of men and women. The evils of prostitution are generally recognized, but, great as they are, the effect of economic conditions on marriage seems to me even worse. There is not infrequently, in marriage, a suggestion of purchase, of acquiring a woman on condition of keeping her in a certain standard of material comfort. Often and often, a marriage hardly differs from prostitution except by being harder to escape from. The whole basis of these evils is economic. Economic causes make marriage a matter of bargain and contract, in which affection is quite secondary, and its absence constitutes no recognized reason for liberation. Marriage should be a free, spontaneous meeting of mutual instinct, filled with happiness not unmixed with a feeling akin to awe: it should involve that degree of respect of each for the other that makes even the most trifling interference with liberty an utter impossibility, and a common life enforced by one against the will of the other an unthinkable thing of deep horror.

"The Cathedral" in The Atlantic Monthly (1846). *How, then, shall a Christian bear fruit? By efforts and struggles to obtain that which is freely given; by meditations on watchfulness, on prayer, on action, on temptation, and on dangers? No, there must be a full concentration of the thoughts and affections on Christ; a complete surrender of the whole being to him; a constant looking to him for grace. Christians in whom these dispositions are once firmly fixed, go on calmly as the sleeping infant borne in the arms of its mother. Christ reminds them of every duty in its time and place—reproves them for every error—counsels them in every difficulty, excites them to every needful activity. In spiritual, as in temporal matters, they take no thought for the morrow—for they know that Christ will be as accessible tomorrow as to-day, and that time imposes no barrier on his love. Their hope and trust rest solely on what he is willing and able to do for them; on nothing that they suppose themselves able and willing to do for him.
How To Live On Christ https://www.path2prayer.com/famous-christians-their-lives-and-writings-including-free-books/j-hudson-taylor-pioneer-missionary-to-china/harriet-beecher-stowe-how-to-live-on-christ; From Harriet Beecher Stowe's Introduction to Christopher Dean’s Religion as it Should Be, or, The Remarkable Experience and Triumphant Death of Ann Thane Peck

Anarchism: Its Philosophy and Ideal (1896)
Context: A different conception of society, very different from that which now prevails, is in process of formation. Under the name of Anarchy, a new interpretation of the past and present life of society arises, giving at the same time a forecast as regards its future, both conceived in the same spirit as the above-mentioned interpretation in natural sciences. Anarchy, therefore, appears as a constituent part of the new philosophy, and that is why Anarchists come in contact, on so many points, with the greatest thinkers and poets of the present day.
In fact, it is certain that in proportion as the human mind frees itself from ideas inculcated by minorities of priests, military chiefs and judges, all striving to establish their domination, and of scientists paid to perpetuate it, a conception of society arises, in which conception there is no longer room for those dominating minorities. A society entering into possession of the social capital accumulated by the labor of preceding generations, organizing itself so as to make use of this capital in the interests of all, and constituting itself without reconstituting the power of the ruling minorities. It comprises in its midst an infinite variety of capacities, temperaments and individual energies: it excludes none. It even calls for struggles and contentions; because we know that periods of contests, so long as they were freely fought out, without the weight of constituted authority being thrown on the one side of the balance, were periods when human genius took its mightiest flight and achieved the greatest aims. Acknowledging, as a fact, the equal rights of all its members to the treasures accumulated in the past, it no longer recognizes a division between exploited and exploiters, governed and governors, dominated and dominators, and it seeks to establish a certain harmonious compatibility in its midst — not by subjecting all its members to an authority that is fictitiously supposed to represent society, not by trying to establish uniformity, but by urging all men to develop free initiative, free action, free association.
It seeks the most complete development of individuality combined with the highest development of voluntary association in all its aspects, in all possible degrees, for all imaginable aims; ever changing, ever modified associations which carry in themselves the elements of their durability and constantly assume new forms, which answer best to the multiple aspirations of all.

Vol. II.
Yoshida Shoin Zenshu

Source: Selected Essays (1904), "Priest and Prophet" (1893), p. 130

Bjarne Stroustrup's FAQ: What is "legacy code"?, 2007-11-15 http://www.stroustrup.com/bs_faq.html#legacy,

The Revolt in the Desert (1927) Ch. 35

As quoted in Hitler and I, Otto Strasser, Boston, MA, Houghton Mifflin Company (1940) p. 106
Other remarks