“As I have already mentioned in the introduction to this volume, this handbook is not destined to be the steppingstone in the search after wealth and honor, but it has to serve the purpose of studying Man the microcosm in relation to the macrocosmic Universe together with their laws... He who stands upon the purely materialistic position, an unbeliever in religious matters, ignoring supernatural phenomena and only concerned in material interests, undoubtedly will regard this book as sheer nonsense, and I am not purposed to convert such people to any faith or to change their ideas. This work has exclusively been written for those who seek...”

Chester W. Wright (1941). Economic History of the United States, p. xi-xii " Wright (1941)

The Analects, The Doctrine of the Mean
Context: The superior man does what is proper to the station in which he is; he does not desire to go beyond this. In a position of wealth and honor, he does what is proper to a position of wealth and honor. In a poor and low position, he does what is proper to a poor and low position. Situated among barbarous tribes, he does what is proper to a situation among barbarous tribes. In a position of sorrow and difficulty, he does what is proper to a position of sorrow and difficulty. The superior man can find himself in no situation in which he is not himself. In a high situation, he does not treat with contempt his inferiors. In a low situation, he does not court the favor of his superiors. He rectifies himself, and seeks for nothing from others, so that he has no dissatisfactions. He does not murmur against Heaven, nor grumble against men. Thus it is that the superior man is quiet and calm, waiting for the appointments of Heaven, while the mean man walks in dangerous paths, looking for lucky occurrences.

Alain Daniélou, in Gods of Love and Ecstasy: The Traditions of Shiva and Dionysus (1992), p. 90 http://books.google.co.in/books?id=QDQK7l13WIIC&pg=PA89. <!-- Inner Traditions / Bear & Co, 1 May 1992 -->
Context: Symbolically, Ganesha represents the basic unity of the macrocosm and microcosm, the immense being (the elephant) and the individual being (man). This highly implausible identity is however a fundamental reality and the key to all mystic or ritual experience as well as to Yogic possibilities. Without being aware of Ganesha, and without worshipping him, no accomplishment is possible.

Replies when he asked the reasons why he supported the Intelligent Design movement, in his interview with the Boston Globe (27 July 2005)
Context: I'm not pushing to have [ ID ] taught as an alternative to Darwin, and neither are they... What’s being pushed is to have Darwinism critiqued, to teach there’s a controversy. Intelligent design itself does not have any content... Much of what I've written about has been in reaction to the materialist superstition, the belief that the universe is a purely material phenomenon that can be reduced to physical and chemical laws. It's a concept that's infected the social sciences as well.

The Hidden Wisdom In The Holy Bible (1963), Volume III

Rome, or Reason? A Reply to Cardinal Manning. Part I. The North American Review (1888)
Context: It is probably safe to say that at one time, or during one phase of the development of man, everything was miraculous. After a time, the mind slowly developing, certain phenomena, always happening under like conditions, were called “natural,” and none suspected any special interference. The domain of the miraculous grew less and less—the domain of the natural larger; that is to say, the common became the natural, but the uncommon was still regarded as the miraculous. The rising and setting of the sun ceased to excite the wonder of mankind—there was no miracle about that; but an eclipse of the sun was miraculous. Men did not then know that eclipses are periodical, that they happen with the same certainty that the sun rises. It took many observations through many generations to arrive at this conclusion. Ordinary rains became “natural,” floods remained “miraculous.” But it can all be summed up in this: The average man regards the common as natural, the uncommon as supernatural. The educated man—and by that I mean the developed man—is satisfied that all phenomena are natural, and that the supernatural does not and can not exist.

Letter to Ottoline Morrell, January 30, 1916
1910s

In Jongkind's letter from The Netherlands, 25 Nov. 1855; as quoted by Victorine Hefting, in Jongkinds's Universe, Henri Scrépel, Paris, 1976, p. 37

Source: A History of Economic Thought (1939), Chapter VI, Marx, p. 295