“[H]e was now a cold observer, looking on mankind as the subject of his experiment, and, at length, converting man and woman to be his puppets, and pulling the wires that moved them to such degrees of crime as were demanded by his study.
Thus Ethan Brand became a fiend. He began to be so from the moment that his moral nature had ceased to keep the pace of improvement with his intellect.”

p, 125
"Ethan Brand" (1850)

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Nathaniel Hawthorne128

American novelist and short story writer (1804 – 1879) 1804–1864

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“Every man naturally persuades himself that he can keep his resolutions, nor is he convinced of his imbecility but by length of time and frequency of experiment.”

Samuel Johnson (1709–1784) English writer

Prayers and Meditations, No. 1770 (1785)

“The white-haired father now approached Ethan Brand, and gazed steadily into his face.
"They tell me you have been all over the earth," said he, wringing his hands with earnestness. "You must have seen my daughter, for she makes a grand figure in the world, and everybody goes to see her. Did she send any word to her old father, or say when she was coming back?"
Ethan Brand's eye quailed beneath the old man's. That daughter, from whom he so earnestly desired a word of greeting, was the Esther of our tale, the very girl whom, with such cold and remorseless purpose, Ethan Brand had made the subject of a psychological experiment, and wasted, absorbed, and perhaps annihilated her soul, in the process.”

Nathaniel Hawthorne (1804–1864) American novelist and short story writer (1804 – 1879)

"Ethan Brand" (1850)

“I find that a man is as old as his work. If his work keeps him from moving forward, he will look forward with the work.”

William Ernest Hocking (1873–1966) American philosopher

As quoted in The Little Giant Encyclopedia of Inspirational Quotes (2005) by Wendy Toliver, p. 18.

“A dissertation on the rights of man in a state of nature. He asserted that every man, merely natural, was an independent sovereign, subject to no law, but the law written on his heart, and revealed to him by his Maker in the constitution of his nature and the inspiration of his understanding and his conscience. His right to his life, his liberty, no created being could rightfully contest. Nor was his right to his property less incontestable. The club that he had snapped from a tree, for a staff or for defence, was his own. His bow and arrow were his own; if by a pebble he had killed a partridge or a squirrel, it was his own. No creature, man or beast, had a right to take it from him. If he had taken an eel, or a smelt, or a sculpion, it was his property. In short, he sported upon this topic with so much wit and humor, and at the same time so much indisputable truth and reason, that he was not less entertaining than instructive. He asserted that these rights were inherent and inalienable. That they never could be surrendered or alienated but by idiots or madmen, and all the acts of idiots and lunatics were void, and not obligatory by all the laws of God and man.”

John Adams (1735–1826) 2nd President of the United States

1810s, Letter to William Tudor (1818)

“To remove these one had to account for an “observer” (that is at least for one subject):
(i) Observations are not absolute but relative to an observer’s point of view (i. e., his coordinate system: Einstein);
(ii) Observations affect the observed so as to obliterate the observer’s hope for prediction (i. e., his uncertainty is absolute: Heisenberg).
After this, we are now in the possession of the truism that a description (of the universe) implies one who describes it”

Heinz von Foerster (1911–2002) Austrian American scientist and cybernetician

observes it
Source: 1980s, Notes on an epistemology for living things, 1981, p.258

“Behavior that was innocent and amoral on the animal level of man’s development became immoral as man moved upward on his evolutionary path, and, assisted by prophets, seers and saints, higher and higher moral peaks were discerned. When we come to Jesus, the moral demand made upon man by his new insights was impossible to reach were it not that he offered power to become and claimed himself to be the Way as well as the Goal.”

Leslie Weatherhead (1893–1976) English theologian

Source: The Christian Agnostic (1965), p.243-244

“…Clemenza's overriding responsibility is to his family. He takes a moment out of his routine madness to remember that he had promised his wife that he would bring dessert home. His instruction to his partner in crime is an entire moral manifesto in six little words: 'Leave the gun. Take the cannoli.”

Sarah Vowell book Take the Cannoli

On the Godfather and family
Take the Cannoli (2000)

“Nothing is so cruel as to try and force a man beyond his natural pace.”

Samuel Butler (1835–1902) novelist

Capping a Success
The Note-Books of Samuel Butler (1912), Part X - The Position of a HomoUnius Libri

“We're all so clogged with dead ideas
passed from generation to generation
that even the best of us don't know the way out
We invented the Revolution
but we don't know how to run it
Look everyone wants to keep something from the past
a souvenir of the old regime
This man decides to keep a painting
This one keeps his mistress
He [pointing] keeps his garden
He [pointing] keeps his estate
He keeps his country house
He keeps his factories
This man couldn't part with his shipyards
This one kept his army
and that one keeps his king”

Peter Weiss Marat/Sade

Marat, act 1, scene 15 (p. 34)
Marat/Sade (1963)

“The worldly-minded … were unable to see why God should not give men their due if men, on their part, fulfilled their obligations. … A new man had emerged. He was demanding his rights; he was conscious of his importance. As he was before men, so would he be before God. What he had acquired materially or morally was his own, his very own, and neither king nor God might dispute his possession with him. He loved his God as he loved his king, but on condition that both respected his rights.”

Bernard Groethuysen (1880–1946) French literary historian, translator and writer

Source: The Bourgeois: Catholicism vs. Capitalism in Eighteenth-Century France (1927), p. 89

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