“Not very far from here stood two towers that symbolized freedom, prosperity and progress. Half way around the globe stood two magnificent Buddha's that represented a culture of tolerance and a nation with a rich history. These symbols have been linked together through the global scourge of terrorism. Terror may have demolished these physical structures, however it strengthens the willpower of the international community never to let down the spirit and determination with which these icons were built”

— Hamid Karzai

studies.roashan.com/Contributions/Commentaries/DRRoashanArch/2002_09_14_karzai_gets_to_tell_the_world.htm Address to the United Nations http://institute-for-afghan (September 12, 2002]
2002

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Hamid Karzai 13

President of Afghanistan 1957

Allen Newell (1927–1992) American cognitive scientist

Source: Computer Science as Empirical Inquiry: Symbols and Search (1975), p. 120.

“Britain has never been cowed by fear or hatred or terror. Our Great British resolve faced down Hitler; it defeated Communism; it saw off the IRA’s assaults on our way of life. Time and again we have stood up to aggression and tyranny.”

David Cameron (1966) Former Prime Minister of the United Kingdom

2010s, 2015, Speech on (20 July 2015)

“Nevertheless it is evident — if only from the Greek example just cited — that proto-nationalism, where it existed, made the task of nationalism easier, however great the differences between the two, insofar as existing symbols and sentiments of proto-national community could he mobilized behind a modern cause or a modern state. But this is far from saying that the two were the same, or even that one must logically or inevitably lead into the other. For it is evident that proto-nationalism alone is clearly not enough to form nationalities, nations, let alone states.”

Eric Hobsbawm (1917–2012) British academic historian and Marxist historiographer

Source: Nations and nationalism since 1780 programme, myth, reality (1992), pp. 76–77.

“There are a number of theorems in ordinary algebra, which, though apparently proved to be true only for symbols representing numbers, admit of a much more extended application. Such theorems depend only on the laws of combination to which the symbols are subject, and are therefore true for all symbols, whatever their nature may be, which are subject to the same laws of combination. The laws with which we have here concern are few in number, and may be stated in the following manner. Let a, b represent two operations, u, v two subjects on which they operate, then the laws are
(1) ab(u) = ba (u),
(2) a(u + v) = a (u) + a (v),
(3) am. an. u = am + n. u.
The first of these laws is called the commutative law, and symbols which are subject to it are called commutative symbols. The second law is called distributive, and the symbols subject to it distributive symbols. The third law is not so much a law of combination of the operation denoted by a, but rather of the operation performed on a, which is indicated by the index affixed to a. It may be conveniently called the law of repetition, since the most obvious and important case of it is that in which m and n are integers, and am therefore indicates the repetition m times of the operation a.”

Duncan Gregory (1813–1844) British mathematician

That these are the laws employed in the demonstration of the principal theorems in Algebra, a slight examination of the processes will easily shew ; but they are not confined to symbols of numbers ; they apply also to the symbol used to denote differentiation.
p. 237 http://books.google.com/books?id=8lQ7AQAAIAAJ&pg=PA237; Highlighted section cited in: George Boole " Mr Boole on a General Method in Analysis http://books.google.com/books?pg=PA225-IA15&id=aGwOAAAAIAAJ&hl," Philosophical Transactions, Vol. 134 (1844), p. 225; Other section (partly) cited in: James Gasser (2000) A Boole Anthology: Recent and Classical Studies in the Logic of George Boole,, p. 52
Examples of the processes of the differential and integral calculus, (1841)

“SPAN ID=The_process_by>The process by means of which human beings can arbitrarily make certan things stand for other things may be called the symbolic process. Whenever two or more human beings can communicate with each other, they can, by agreement, make anything stand for anything. For example, here are two symbols:
X Y
We can agree to let X stand for buttons and Y for bows; then we can freely change our agreement and let X stand for […] North Korea, and Y for South Korea. We are, as human beings, uniquely free to manufacture and manipulate and assign values to our symbols as we please. Indeed, we can go further by making symbols that stand for symbols. […] This freedom to create symbols of any assigned value and to create symbols that stand for symbols is essential to what we call the symbolic process. </SPAN”

S. I. Hayakawa book Language in Thought and Action

Source: Language in Thought and Action (1949), The Symbolic Process, p. 24

“Sikh extremism, separatism and militancy were a problem in India more than two decades ago. Today, Punjab is at peace and there is growth and prosperity. There are, however, some elements outside India, including in Canada, who try to keep this issue alive for their own purposes. In many cases, such elements have links to or are themselves wedded to terrorism.”

Manmohan Singh (1932) 13th Prime Minister of India

On the Khalistan movement, as quoted in "Manmohan Singh asks Canada to curb Sikh militancy from its soil" http://www.dnaindia.com/india/report-manmohan-singh-asks-canada-to-curb-sikh-militancy-from-its-soil-1401712, DNA India (25 June 2010)
2006-2010

“We are men and women from many lands, representing a rich variety of cultures. And we have been brought together to work in a great common cause: the survival and progress of mankind. The concept of unity in diversity … underlies our various pursuits at the United Nations.”

Kurt Waldheim (1918–2007) 4th Secretary-General of the United Nations, President of Austria

World-service speech http://www.srichinmoylibrary.com/stsg-8, 1978

“In objectification there are no primal realities, but only symbols. The objective spirit is merely a symbolism of spirit. Spirit is realistic while cultural and social life are symbolical.”

Nikolai Berdyaev (1874–1948) Russian philosopher

Source: Spirit and Reality (1946), p. 52
Context: Spirit, like flame, like freedom, like creativeness, is opposed to any social stagnation or any lifeless tradition. In terms of Kantian philosophy — terms which I consider erroneous and confusing — spirit appears as a thing in itself and objectification as a phenomenon. Another and truer definition would be, spirit is freedom and objectification is nature (not in the romantic sense). Objectification has two aspects: on the one hand it denotes the fallen, divided and servile world, in which the existential subjects, the personalities, are materialized. On the other it comprehends the agency of the personal subject, of spirit tending to reinforce ties and communications in this fallen world. Hence objectification is related to the problem of culture, and in this consists the whole complexity of the problem.
In objectification there are no primal realities, but only symbols. The objective spirit is merely a symbolism of spirit. Spirit is realistic while cultural and social life are symbolical. In the object there is never any reality, but only the symbol of reality. The subject alone always has reality. Therefore in objectification and in its product, the objective spirit, there can be no sacred reality, but only its symbolism. In the objective history of the world nothing transpires but a conventional symbolism; the idea of sacredness is peculiar to the existential world, to existential subjects. The real depths of spirit are apprehensible only existentially in the personal experience of destiny, in its suffering, nostalgia, love, creation, freedom and death.

“Nineteenth-century civilization rested on four institutions. The first was the balance-of-power system which for a century prevented the occurrence of any long and devastating war between the Great Powers. The second was the international gold standard which symbolized a unique organization of world economy. The third was the self-regulating market which produced an unheard-of material welfare. The fourth was the liberal state. Classified in one way, two of these institutions were economic, two political. Classified in another way, two of them were national, two international. Between them they determined the characteristic outlines of the history of our civilization.
Of these institutions the gold standard proved crucial; its fall was the proximate cause of the catastrophe. By the time it failed, most of the other institutions had been sacrificed in a vain effort to save it. But the fount and matrix of the system was the self-regulating market. It was this innovation which gave rise to a specific civilization.”

Karl Polanyi book The Great Transformation

The Great Transformation (1944), Ch. 1 : The Hundred Years' Peace

“This moment in time will be remembered for three things: the war against terror, sure; the Internet, probably; and how we let an entire continent, Africa, burst into flames and stood around with water in cans.”

Bono (1960) Irish rock musician, singer of U2

CNN Larry King Weekend (2002)

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