Quotes about change

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Nobel lecture (2005)
Context: What is required is a new mindset and a change of heart, to be able to see the person across the ocean as our neighbour.
Finally, I have hope because of what I see in my children, and some of their generation.
I took my first trip abroad at the age of 19. My children were even more fortunate than I. They had their first exposure to foreign culture as infants, and they were raised in a multicultural environment. And I can say absolutely that my son and daughter are oblivious to colour and race and nationality. They see no difference between their friends Noriko, Mafupo, Justin, Saulo and Hussam; to them, they are only fellow human beings and good friends.
Globalization, through travel, media and communication, can also help us — as it has with my children and many of their peers — to see each other simply as human beings.

The Usurpation Of Language (1910)
Context: Of all the media of expression employed by man (and let us never forget that they are many) none are so unstable, none so quick to change their meaning, as words. Even sculpture, architecture, painting, in their noblest works, speak differently under different conditions; but these arts are relatively immortal compared with speech.

Bande Mataram, 16 April 1907
India's Rebirth
Context: There are periods in the history of the world when the unseen Power that guides its destinies seems to be filled with a consuming passion for change and a strong impatience of the old. The Great Mother, the Adya Shakti, has resolved to take the nations into Her hand and shape them anew. These are periods of rapid destruction and energetic creation, filled with the sound of cannon and the trampling of armies, the crash of great downfalls, and the turmoil of swift and violent revolutions; the world is thrown into the smelting pot and comes out in a new shape and with new features. They are periods when the wisdom of the wise is confounded and the prudence of the prudent turned into a laughing-stock....

On successful marriage. Associated Press interview (1997).
Context: First of all, you have to marry the right person. If you marry the wrong person for the wrong reasons, then no matter how hard you work, it's never going to work, because then you have to completely change yourself, completely change them, completely — by that time, you're both dead. So I think you have to marry for the right reasons, and marry the right person.

Kéramos http://www.worldwideschool.org/library/books/lit/poetry/TheCompletePoeticalWorksofHenryWadsworthLongfellow/chap22.html, st. 3 (1878).
Context: Turn, turn, my wheel! All things must change
To something new, to something strange;
Nothing that is can pause or stay;
The moon will wax, the moon will wane,
The mist and cloud will turn to rain,
The rain to mist and cloud again,
To-morrow be to-day.

The Economic Tendency of Freethought (1890)
Context: "For it must needs that offences come, but woe to him through whom the offence cometh." The crimes of the future are the harvests sown of the ruling classes of the present. Woe to the tyrant who shall cause the offense!
Sometimes I dream of this social change. I get a streak of faith in Evolution, and the good in man. I paint a gradual slipping out of the now, to that beautiful then, where there are neither kings, presidents, landlords, national bankers, stockbrokers, railroad magnates, patentright monopolists, or tax and title collectors; where there are no over-stocked markets or hungry children, idle counters and naked creatures, splendor and misery, waste and need. I am told this is farfetched idealism, to paint this happy, povertyless, crimeless, diseaseless world; I have been told I "ought to be behind the bars" for it.
Remarks of that kind rather destroy the white streak of faith. I lose confidence in the slipping process, and am forced to believe that the rulers of the earth are sowing a fearful wind, to reap a most terrible whirlwind. When I look at this poor, bleeding, wounded World, this world that has suffered so long, struggled so much, been scourged so fiercely, thorn-pierced so deeply, crucified so cruelly, I can only shake my head and remember:

A Christian Manifesto (1982)
Context: Cambridge historians who aren't Christians would tell you that if it wasn't for the Wesley revival and the social change that Wesley's revival had brought, England would have had its own form of the French Revolution. It was Wesley saying people must be treated correctly and dealing down into the social needs of the day that made it possible for England to have its bloodless revolution in contrast to France's bloody revolution.

9 October 2009.
Twitter messages
Context: Remember, each one of us has the power to change the world.
Power works in mysterious ways. You don’t have to do much. Visualise the domino effect And just start thinking PEACE.
The message will circulate faster than you think. It’s Time For Action. The Action is PEACE. Spread the word. Spread PEACE. I love you!

"Putting Words in the President's Mouth" (12 October 2004)

Introduction.
Magick Book IV : Liber ABA, Part III : Magick in Theory and Practice (1929)
Context: Magick is the Science and Art of causing Change to occur in conformity with Will.
(Illustration: It is my Will to inform the World of certain facts within my knowledge. I therefore take "magical weapons", pen, ink, and paper; I write "incantations" — these sentences — in the "magical language" ie, that which is understood by the people I wish to instruct; I call forth "spirits", such as printers, publishers, booksellers and so forth and constrain them to convey my message to those people. The composition and distribution of this book is thus an act of Magick by which I cause Changes to take place in conformity with my Will.)
In one sense Magick may be defined as the name given to Science by the vulgar.

Response to the question: "I have listened to you for many years and I have become quite good at watching my thoughts and being aware of every thing I do, but I have never touched the deep waters or experienced the transformation of which you speak. Why?"
1950s, Freedom From the Self (1955)
Context: The questioner wants to know why, after these many years of watching, he hasn't found the deep waters. Why should he find them? Do you understand? You think that by watching your own thoughts you are going to get a reward: if you do this, you will get that. You are really not watching at all, because your mind is concerned with gaining a reward. You think that by watching, by being aware, you will be more loving, you will suffer less, be less irritable, get something beyond; so your watching is a process of buying. With this coin you are buying that, which means that your watching is a process of choice; therefore it isn't watching, it isn't attention. To watch is to observe without choice, to see yourself as you are without any movement of desire to change, which is an extremely arduous thing to do; but that doesn't mean that you are going to remain in your present state. You do not know what will happen if you see yourself as you are without wishing to bring about a change in that which you see. Do you understand?

The Sun My Heart (1996)
Context: Our Earth, our green beautiful Earth is in danger, and all of us know it. Yet we act as if our daily lives have nothing to do with the situation of the world. If the Earth were your body, you would be able to feel many areas where she is suffering. Many people are aware of the world's suffering, and their hearts are filled with compassion. They know what needs to be done, and they engage in political, social, and environmental work to try to change things. But after a period of intense involvement, they become discouraged, because they lack the strength needed to sustain a life of action. Real strength is not in power, money, or weapons, but in deep, inner peace. If we change our daily lives—the way we think, speak, and act—we change the world. The best way to take care of the environment is to take care of the environmentalist.

Connections (1979), 1 - The Trigger Effect
Context: An invention acts rather like a trigger, because, once it's there, it changes the way things are, and that change stimulates the production of another invention, which in turn, causes change, and so on. Why those inventions happened, between 6,000 years ago and now, where they happened and when they happened, is a fascinating blend of accident, genius, craftsmanship, geography, religion, war, money, ambition... Above all, at some point, everybody is involved in the business of change, not just the so-called "great men." Given what they knew at the time, and a moderate amount of what's up here [pointing to head], I hope to show you that you or I could have done just what they did, or come close to it, because at no time did an invention come out of thin air into somebody's head, [snaps fingers] like that. You just had to put a number of bits and pieces, that were already there, together in the right way.

"Mr Macmillan's appeal to South Africans", The Times, 4 February 1960, p. 15.
Speech to the South African Parliament, 3 February 1960.
1960s
Context: The most striking of all the impressions I have formed since I left London a month ago is of the strength of this African national consciousness. In different places it may take different forms but it is happening everywhere. The wind of change is blowing through this continent. Whether we like it or not, this growth of national consciousness is a political fact. We must all accept it as a fact.

Donovan: "We are all one shining Being" (1998)
Context: When I was 14 or 15 I wanted to be a protest singer like Pete Seeger and Woody Guthrie. My father was a socialist and worked with the unions. I thought change was to change the government and to change from one system, capitalism, to socialism and to make the poor of the world happy. But when I opened the book The Way of Zen by Alan Watts and I opened up the Diamond Sutra, and Lao Tsu’s Tao Te Ching, I realized that the problem of suffering was much deeper than governments and social problems. The problems were very deep. They were nothing short of changing the way we look at reality. Therefore I became a teacher, or a reflection of the teachings. Phil Ochs, the great protest singer, said I had given up protest, and Joan Baez said to Bob Dylan, “He’s given up protest.” But what I had given up was looking for the answer in social change. The change was to be a spiritual change. The suffering was coming from an erroneous view of reality...

Man's Rise to Civilization (1968)
Context: What most impresses the people around the prophet is the personality change he has undergone.... when stress reaches a certain intensity in the culture, only certain individuals feel called forth to become prophets while most do not. In any event, the prophet has emerged in a new cultural role, and his personality is liberated from the stress that called his response into being in the first place. Immune to the stress under which his brethren still suffer, he must appear to them supernatural.

Rolling Stone interview (2005)
Context: I'm wary of faith outside of actions. I'm wary of religiosity that ignores the wider world. In 2001, only seven percent of evangelicals polled felt it incumbent upon themselves to respond to the AIDS emergency. This appalled me. I asked for meetings with as many church leaders as would have them with me. I used my background in the Scriptures to speak to them about the so-called leprosy of our age and how I felt Christ would respond to it. And they had better get to it quickly, or they would be very much on the other side of what God was doing in the world.
Amazingly, they did respond. I couldn't believe it. It almost ruined it for me — 'cause I love giving out about the church and Christianity. But they actually came through: Jesse Helms, you know, publicly repents for the way he thinks about AIDS.
I've started to see this community as a real resource in America. I have described them as "narrow-minded idealists." If you can widen the aperture of that idealism, these people want to change the world. They want their lives to have meaning.

A Door in the Hive (1989), Flickering Mind
Context: You are the stream, the fish, the light,
the pulsing shadow.
You the unchanging presence, in whom all
moves and changes.
How can I focus my flickering, perceive
at the fountain's heart
the sapphire I know is there?

Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 410
Context: When, O crowned Jesus; when, O loving Saviour; when, O patient and just Judge — when wilt Thou come forth from Thy hiding, and change tears to smiles, and groans to joys? When shall that choral song burst forth, sweeping through the air, and circling about Thy throne, which shall proclaim the redemption of the world to the Lord God?

Nano Reid (1950)
Context: Each work of art is a complete entity existing in its own right and by its own particular logic. It has its own reality and is independent of any particular creed or theory as a justification for its existence. This is not to say that artistic development may be considered as a self-sufficient process unrelated to social reality, because art is always concerned with the deeper and fundamentally human things; and any consideration of art is a consideration of humanity. But it does mean that we cannot apply the principles and logic of the past to a new work of art and hope to understand it. The eternal verities with which the artist is concerned do not change, but our conception of art does, as does our conception of form, and these must be extended if we are to understand fully and basically the meaning of a new work. It is a complex matter, but the elemental principles are always simple. The mass of modern art theory that developed around the fantastic changes of this century's painting can be largely ignored; only one or two fundamental principles are important. Probably most important in the new aesthetics from the painter's point of view was the statement of Degas, seventy years ago, in his unheeded advice to the Impressionists. He spoke then of a "Transformation in which imagination collaborates with memory... It is very well to copy what one sees; it is much better to draw what one has retained in one's memory”…This attitude, and all it implies, underlines the work of practically every painter of importance since 1900. Ultimately, it meant that the day of stage props and models was gone, and that imagination was recognised as the most important quality in an artist.

Please Use Your Liberty to Promote Ours (1997)
Context: We have faith in the power to change what needs to be changed but we are under no illusion that the transition from dictatorship to liberal democracy will be easy, or that democratic government will mean the end of all our problems. We know that our greatest challenges lie ahead of us and that our struggle to establish a stable, democratic society will continue beyond our own life span.
But we know that we are not alone. The cause of liberty and justice finds sympathetic responses around the world. Thinking and feeling people everywhere, regardless of color or creed, understand the deeply rooted human need for a meaningful existence that goes beyond the mere gratification of material desires. Those fortunate enough to live in societies where they are entitled to full political rights can reach out to help their less fortunate brethren in other areas of our troubled planet.

The Lancet Volume 371, Issue 9608, Pages 180 - 181, (19 January 2008) http://www.thelancet.com/journals/lancet/article/PIIS0140-6736%2807%2961870-4/fulltext
Context: With climate change and health crises rightfully receiving international attention, the time has come to focus on hunger as a top priority. WHO regards hunger and malnutrition as the gravest threat to public health, and climate change threatens to further destabilise already fragile food-production systems.

Esthétique du Mal (1944)
Context: One might have thought of sight, but who could think
Of what it sees, for all the ill it sees?
Speech found the ear, for all the evil sound,
But the dark italics it could not propound.
And out of what sees and hears and out
Of what one feels, who could have thought to make
So many selves, so many sensuous worlds,
As if the air, the mid-day air, was swarming
With the metaphysical changes that occur,
Merely in living as and where we live.

A Thousand Splendid Suns (2007)

Source: The Monkey Grammarian (1974), Ch. 2
Context: Fixity is always momentary. It is an equilibrium, at once precarious and perfect, that lasts the space of an instant: a flickering of the light, the appearance of a cloud, or a slight change in temperature is enough to break the repose-pact and unleash the series of metamorphoses. Each metamorphosis, in turn, is another moment of fixity succeeded by another change and another unexpected equilibrium. No one is alone, and each change here brings about another change there. No one is alone and nothing is solid: change is comprised of fixities that are momentary accords.

"Body Pleasure and the Origins of Violence" (1975)
Context: The world has only a limited time to change its custom of resolving conflicts violently. It is uncertain... how many future generations it will take to transform out psychobiology of violence into one of peace.

Source: The Soul of a Butterfly (2004), p. xvi
Context: Over the years my religion has changed and my spirituality has evolved. Religion and spirituality are very different, but people often confuse the two. Some things cannot be taught, but they can be awakened in the heart. Spirituality is recognizing the divine light that is within us all. It doesn't belong to any particular religion; it belongs to everyone.

Getting Started, p. 5
How to Argue and Win Every Time (1995)
Context: While birds can fly, only humans can argue. Argument is the affirmation of our being. It is the principal instrument of human intercourse. Without argument the species would perish. As a subtle suggestion, it is the means by which we aid another. As a warning, it steers us from danger. As exposition, it teaches. As an expression of creativity, it is the gift of ourselves. As a protest, it struggles for justice. As a reasoned dialogue, it resolves disputes. As an assertion of self, it engenders respect. As an entreaty of love, it expresses our devotion. As a plea, it generates mercy. As charismatic oration it moves multitudes and changes history. We must argue — to help, to warn, to lead, to love, to create, to learn, to enjoy justice — to be.

"Introduction"
The Defendant (1901)
Context: There runs a strange law through the length of human history — that men are continually tending to undervalue their environment, to undervalue their happiness, to undervalue themselves. The great sin of mankind, the sin typified by the fall of Adam, is the tendency, not towards pride, but towards this weird and horrible humility.
This is the great fall, the fall by which the fish forgets the sea, the ox forgets the meadow, the clerk forgets the city, every man forgets his environment and, in the fullest and most literal sense, forgets himself. This is the real fall of Adam, and it is a spiritual fall. It is a strange thing that many truly spiritual men, such as General Gordon, have actually spent some hours in speculating upon the precise location of the Garden of Eden. Most probably we are in Eden still. It is only our eyes that have changed.

Source: Simone Weil : An Anthology (1986), The Power of Words (1937), p. 222
Context: There is no area in our minds reserved for superstition, such as the Greeks had in their mythology; and superstition, under cover of an abstract vocabulary, has revenged itself by invading the entire realm of thought. Our science is like a store filled with the most subtle intellectual devices for solving the most complex problems, and yet we are almost incapable of applying the elementary principles of rational thought. In every sphere, we seem to have lost the very elements of intelligence: the ideas of limit, measure, degree, proportion, relation, comparison, contingency, interdependence, interrelation of means and ends. To keep to the social level, our political universe is peopled exclusively by myths and monsters; all it contains is absolutes and abstract entities. This is illustrated by all the words of our political and social vocabulary: nation, security, capitalism, communism, fascism, order, authority, property, democracy. We never use them in phrases such as: There is democracy to the extent that... or: There is capitalism in so far as... The use of expressions like "to the extent that" is beyond our intellectual capacity. Each of these words seems to represent for us an absolute reality, unaffected by conditions, or an absolute objective, independent of methods of action, or an absolute evil; and at the same time we make all these words mean, successively or simultaneously, anything whatsoever. Our lives are lived, in actual fact, among changing, varying realities, subject to the casual play of external necessities, and modifying themselves according to specific conditions within specific limits; and yet we act and strive and sacrifice ourselves and others by reference to fixed and isolated abstractions which cannot possibly be related either to one another or to any concrete facts. In this so-called age of technicians, the only battles we know how to fight are battles against windmills.

Source: Liber Null & Psychonaut (1987), p. 45
Context: It is a mistake to consider any belief more liberated than another. It is the possibility of change which is important. Every new form of liberation is destined to eventually become another form of enslavement for most of its adherents. There is no freedom from duality on this plane of existence, but one may at least aspire to choice of duality.

Source: Present Status of the Philosophy of Law and of Rights (1926), Ch. I : What is Behind Us?, p. 1.
Context: When law was held to come direct from the gods, it required a bold man and a prophet to propose a change in it. Perhaps it is still true that a law-maker ought to be something of a prophet. But if so, we are committed in western lands to the belief that prophetic capacity is widespread: the making of law goes on everywhere merrily and apace.
In the midst of this vast labor it becomes clear to us that the more we relieve the gods of their burdens, the more we need to know what the gods know, the general principles on which law should be made. And if this knowledge were universal, and were applied in good faith, the law-makers themselves would in turn be relieved! In either case, then, we are bound to keep trying for a systematic grasp of those principles of law which we now possess in vague and fragmentary fashion.

Speech to the Eighth Annual American Constitution Society National Convention (17 June 2010) http://www.franken.senate.gov/?p=news&id=865
Context: Some of the same people who were instrumental in the Federalist Society’s effort to change our legal system are now working to help corporations increase their control over the flow of information.
If you control the flow of information, you can control the conversation around important issues. If you can control the conversation, you can change this country. … But we can’t be satisfied with stopping conservatives and their corporate clients from controlling the narrative when it comes to our legal system.
We have to fight back with our own.
In our narrative, the legal system doesn’t exist to help the powerful grow more powerful – it exists to guarantee that every American is entitled to justice
In our narrative, we defend our individual rights and liberties against corporate encroachment just as fiercely as we defend them against government overreach.

“Relativism and the Use of Language,” p. 132-133.
Language is Sermonic (1970)
Context: This is what has happened to the word “liberalism.” In the nineteenth century, this word referred to an ideal of maximum individual liberty and minimum state interference, to put it generally. Today, it is being used to refer to something like the ideal of the welfare state, which involves many restrictions upon liberty. Now if those who use the word thus could be brought into a semantic disputation, I think they would argue that the new meaning is justified because the old meaning is no longer possible. And if we pushed them to explain why it is no longer possible, I think they would answer that “circumstances have changed.” I would want to ask them next what changed circumstances have to do with an ideal construct. What they have done is to take the old term “liberalism,” whose meaning polarized around a concept of personal liberty, and to use this to mean something like philanthropic activity through the machinery of the state. The two ideas are manifestly discrete, but they have used the word for the second idea because it carries with it some of the value connotations of the old one. The second idea is, according to them, the only context in which a benevolent man can now operate. In fact, however, liberalism in the old sense is still there as a viable ideal if the mind is disposed to receive that ideal. When they say that the old meaning is no longer possible in the circumstances, what they are really indicating is that they prefer the new circumstances. Then they make the substitution, in disregard of the transcendental basis of language. I believe that this is a very general truth. When a person blames a change of meaning upon changed facts, he is yielding to the facts and using them to justify a change that should not be made except by “ideal” consent. He is committing the fallacy of supposing that the reason for such change can lie outside the realm of discourse itself — that meaning must somehow tag along after empirical reality. All of this seems to reflect a purely materialist or “physicalist” view of the world. But if one believes that physical reality is the sole determinant of all things, including meanings, one collapses the relationship between what is physical and what is symbolic of meaning and value. it is another evidence of bow the modem mind is trying to surrender its constitutive powers to the objective physical world.

The Great Illusion (1910)
Context: The elaborate financial interdependence of the modern world has grown up in spite of ourselves. Men are fundamentally just as disposed as they were at any time to take wealth that does not belong to them. But their relative interest in the matter has changed.
In very primitive conditions robbery is a moderately profitable enterprise. Where the rewards of labor are small and uncertain, and where all wealth is portable, the size of a man’s wealth depends a good deal on the size of his club and the agility with which he wields it. But to the man whose wealth so largely depends upon his credit, dishonesty has become as precarious and profitless as honest toil was in more primitive times. The instincts of the City man may at bottom be just as predatory as those of the robber baron, but taking property by force has been rendered impossible by the force of commercial events.

2010s, Farewell Speech (2017)
Context: I want to recognize all of you who are here in this audience. We have our educators, our leaders, our young people who have been with us since we launched Reach Higher https://www.whitehouse.gov/reach-higher back in 2014. Now, when we first came up with this idea, we had one clear goal in mind: We wanted to make higher education cool. We wanted to change the conversation around what it means and what it takes to be a success in this country. Because let's be honest, if we're always shining the spotlight on professional athletes or recording artists or Hollywood celebrities, if those are the only achievements we celebrate, then why would we ever think kids would see college as a priority?

The old moral code restricted sexual experience to marriage, because copulation could not be effectively separated from parentage, and parentage could be made responsible only through marriage. But to-day the dissociation of sex from reproduction has created a situation unforeseen by our fathers. All the relations of men and women are being changed by this one factor; and the moral code of the future will have to take account of these new facilities which invention has placed at the service of ancient desires.
Our Changing Morals, in The Mansions of Philosophy: A Survey of Human Life and Destiny, (1929), Simon and Schuster, New York, ch. 5. p. 119.

Nothing Will Die (1830)

"Myth and Archetype in Science Fiction" (1976)
Context: True myth may serve for thousands of years as an inexhaustible source of intellectual speculation, religious joy, ethical inquiry, and artistic renewal. The real mystery is not destroyed by reason. The fake one is. You look at it and it vanishes. You look at the Blond Hero — really look — and he turns into a gerbil. But you look at Apollo, and he looks back at you. The poet Rilke looked at a statue of Apollo about fifty years ago, and Apollo spoke to him. “You must change your life,” he said. When true myth rises into consciousness, that is always its message. You must change your life.

1910s, "Law and the Court" (1913)

Response to question on what it feels like to have been the ABC News Anchorman for 20 years.
Larry King Interview (8 September 2003)
Context: Seems like yesterday; seems like forever—all at the same time. It's sort of, how do you measure it? Do you measure the fact that I'm 20 years older? No. I think I measure it by the events. You know, I came just as the Cold War was coming to an end. When you think about the events that we've been through, from the fall of the Berlin Wall to, I guess you'd say, 9/11 being the culmination at the end of that — of that scope — what extraordinary changes there have been.

Neuromancer (1984)
Context: Wintermute was hive mind, decision maker, effecting change in the world outside. Neuromancer was personality. Neuromancer was immortality. Marie-France must have built something into Wintermute, the compulsion that had driven the thing to free itself, to unite with Neuromancer.

Ten Times One is Ten (1870)
Context: That day the whole world held festival. All schools were dismissed, — all banks and workshops and factories closed, — all "unnecessary labor suspended," as the great salutes and the great chimes came booming out, which announced the agreement of a world of self-forgetting men. That day, do I say? Every day from that day was festival, — century after century. So soon as the world once learned the infinite blessing of Active Love, and stayed it by Faith, and enjoyed it in Hope, there was no danger that the world should unlearn that lesson.
That lesson — if this vision of a possibility prove true — comes to the world by no change of law; by no new revelation, nor other gospel than the world has now. It comes simply as man after man and woman after woman lead such unselfish lives, as all of us see sometimes, as all would be glad to live...

Facebook remarks (21 April 2011) http://www.facebook.com/permalink.php?story_fbid=10150164249167771&id=46678187770
Context: I change my story by changing what I believe about myself. When I clean up the lies I believe about myself, the lies I believe about other people change. Every time I change myself, my whole story changes to adapt to the new main character.

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Context: The Immortal Principle was first called water by Thales. Anaximenes called it air. The Pythagoreans called it number and were thus the first to see the Immortal Principle as something nonmaterial. Heraclitus called the Immortal Principle fire and introduced change as part of the Principle. He said the world exists as a conflict and tension of opposites. He said there is a One and there is a Many and the One is the universal law which is immanent in all things. Anaxagoras was the first to identify the One as nous, meaning "mind."
Parmenides made it clear for the first time that the Immortal Principle, the One, Truth, God, is separate from appearance and from opinion, and the importance of this separation and its effect upon subsequent history cannot be overstated. It's here that the classic mind, for the first time, took leave of its romantic origins and said, "The Good and the True are not necessarily the same," and goes its separate way. Anaxagoras and Parmenides had a listener named Socrates who carried their ideas into full fruition.

1960, The New Frontier
Context: But I think the American people expect more from us than cries of indignation and attack. The times are too grave, the challenge too urgent, and the stakes too high — to permit the customary passions of political debate. We are not here to curse the darkness, but to light the candle that can guide us through that darkness to a safe and sane future. As Winston Churchill said on taking office some twenty years ago: if we open a quarrel between the present and the past, we shall be in danger of losing the future. Today our concern must be with that future. For the world is changing. The old era is ending. The old ways will not do. [... ] It is a time, in short, for a new generation of leadership — new men to cope with new problems and new opportunities.

Independence Day speech (1828)
Context: There is, in the institutions of this country, one principle, which, had they no other excellence, would secure to them the preference over those of all other countries. I mean — and some devout patriots will start — I mean the principle of change.
I have used a word to which is attached an obnoxious meaning. Speak of change, and the world is in alarm. And yet where do we not see change? What is there in the physical world but change? And what would there be in the moral world without change?

As quoted in "Angus may be a king-maker" by Deborah McDermott in Seacoast Online (11 March 2012) http://www.seacoastonline.com/apps/pbcs.dll/article?AID=/20120311/NEWS/203110325/-1/NEWSMAP
Context: I think I can honestly say that if Olympia had announced her retirement because of ill health or to spend more time with Jock I probably wouldn't have run. … What perked me up is why she is leaving. Olympia has 30 years of seniority, she's likable, she works very hard, and if she can't make it work, nobody in either party is going to make it work. … I don't have any illusions it will be easy, but I do think particularly if the two parties are closely divided, I will have an influence … I might have a chance of starting a movement toward change in this broken system. This country has serious problems, but you can't address them if the institution set up to address the problems is broken.

Testimony before the US Senate Committee on Environment and Public Works (28 September 2005)
Context: I want to state emphatically that nothing in my remarks should be taken to imply that we can ignore our environment, or that we should not take climate change seriously. On the contrary, we must dramatically improve our record on environmental management. That is why a focused effort on climate science, aimed at securing sound, independently verified answers to policy questions, is so important now.

Donovan: "We are all one shining Being" (1998)
Context: Today I can’t comment on what the problem is in China, Russia, or Africa without realizing again and again the Diamond Sutra, which says that we look at the world and see it as separate but in fact, this is an illusion, but the reality is that we are one shining being. Until this can be understood, I can’t see any change. But I see some change now. There is a world consciousness. In the "old" New Age, they talked about the Age of Aquarius being an age of enlightenment. And now when a man goes to the moon he sees the earth. Before when someone did meditation he or she could meditate on the earth and the moon but now a man and a woman can see that we are on one planet and that the water is polluted and that the air is dirty. So these are changes that are important. But when we spoke about these things in the 60s people said we were dreamers.

Language Education in a Knowledge Context (1980)
Context: It is precisely through one's learning about the total context in which the language of a subject is expressed that personality may be altered. If one learns how to speak history or mathematics or literary criticism, one becomes, by definition, a different person. The point to be stressed is that a subject is a situation in which and through which people conduct themselves, largely in language. You cannot learn a new form of conduct without changing yourself.

Source: Seven Great Statesmen in the Warfare of Humanity with Unreason (1915), p. 55-56
Context: Into the very midst of all this welter of evil, at a point in time to all appearance hopeless, at a point in space apparently defenseless, in a nation of which every man, woman, and child was under sentence of death from its sovereign, was born a man who wrought as no other has ever done for a redemption of civilization from the main cause of all that misery; who thought out for Europe the precepts of right reason in international law; who made them heard; who gave a noble change to the course of human affairs; whose thoughts, reasonings, suggestions, and appeals produced an environment in which came an evolution of humanity that still continues. Huig de Groot, afterward known to the world as Hugo Grotius was born at Delft in Holland on Easter day of 1583. It was at the crisis of the struggle between Spain and the Netherlands. That struggle had already continued for twenty years, and just after the close of his first year, in the very town where he was lying in his cradle, came its most fearful event, that which maddened both sides—the assassination of William of Orange, nominally by Balthazar Gerard, really by Philip II of Spain.

Perestroika: New Thinking For Our Country and the World (1987)
1980s

1930s, State of the Union Address (1935)
Context: Throughout the world, change is the order of the day. In every Nation economic problems, long in the making, have brought crises of many kinds for which the masters of old practice and theory were unprepared. In most Nations social justice, no longer a distant ideal, has become a definite goal, and ancient Governments are beginning to heed the call.
Thus, the American people do not stand alone in the world in their desire for change. We seek it through tested liberal traditions, through processes which retain all of the deep essentials of that republican form of representative government first given to a troubled world by the United States.

Source: Law and Authority (1886), I
Context: Men who long for freedom begin the attempt to obtain it by entreating their masters to be kind enough to protect them by modifying the laws which these masters themselves have created!
But times and tempers are changed. Rebels are everywhere to be found who no longer wish to obey the law without knowing whence it comes, what are its uses, and whither arises the obligation to submit to it, and the reverence with which it is encompassed. The rebels of our day are criticizing the very foundations of society which have hitherto been held sacred, and first and foremost amongst them that fetish, law.
The critics analyze the sources of law, and find there either a god, product of the terrors of the savage, and stupid, paltry, and malicious as the priests who vouch for its supernatural origin, or else, bloodshed, conquest by fire and sword. They study the characteristics of law, and instead of perpetual growth corresponding to that of the human race, they find its distinctive trait to be immobility, a tendency to crystallize what should be modified and developed day by day.

Innkeeper's wife
A Child is Born (1942)
Context: I am not tired.
I am expectant as a runner is
Before a race, a child before a feast day,
A woman at the gates of life and death,
Expectant for us all, for all of us
Who live and suffer on this little earth
With such small brotherhood. Something begins.
Something is full of change and sparkling stars.
Something is loosed that changes all the world.

On US President Andrew Jackson, as quoted in David Crockett: The Man and the Legend (1994) by James Atkins Shackford, p. 112
Context: Although our great man at the head of the nation, has changed his course, I will not change mine. … I was also a supporter of this administration after it came into power, and until the Chief Magistrate changed the principles which he professed before his election. When he quitted those principles, I quit him. I am yet a Jackson man in principles, but not in name... I shall insist upon it that I am still a Jackson man, but General Jackson is not; he has become a Van Buren man.

"Chancellor determined not to change course in the fight against inflation", The Times, 11 March 1981, p. 6.
1981 budget speech.

Holidays in Hell (1989)

The Syntax of Sorcery (2012)
Context: I'll say this much: virtually every advancement made by our species since civilization first peeked out of its nest of stone has been initiated by lone individuals, mavericks who more often than not were ignored, mocked, or viciously persecuted by society and its institutions. Society in general maintains such a vested interest in its cozy habits and solidified belief systems that it had rather die – or kill – than entertain change. Consider how threatened religious fundamentalists of all faiths remain to this day by science in general and Darwin in particular.
Cultural institutions by and large share one primary objective: herd control. Even when ostensibly benign, their propensity for manipulation, compartmentalization, standardization and suppression of potentially disruptive behavior or ideas, has served to freeze the evolution of consciousness practically in its tracks. In technological development, in production of material goods and creature comforts, we've challenged the very gods, but psychologically, emotionally, we're scarcely more than chimpanzees with bulldozers, baboons with big bombs.

Cause, Principle, and Unity (1584)
Context: This entire globe, this star, not being subject to death, and dissolution and annihilation being impossible anywhere in Nature, from time to time renews itself by changing and altering all its parts. There is no absolute up or down, as Aristotle taught; no absolute position in space; but the position of a body is relative to that of other bodies. Everywhere there is incessant relative change in position throughout the universe, and the observer is always at the centre of things.

"The Holy Dimension", p. 335 - 336
Moral Grandeur and Spiritual Audacity: Essays (1997)
Context: There are many creeds but only one faith. Creeds may change, develop, and grow flat, while the substance of faith remains the same in all ages. The overgrowth of creed may bring about the disintegration of that substance. The proper relation is a minimum of creed and a maximum of faith.

1880s, Inaugural address (1881)
Context: The will of the nation, speaking with the voice of battle and through the amended Constitution, has fulfilled the great promise of 1776 by proclaiming 'liberty throughout the land to all the inhabitants thereof.' The elevation of the negro race from slavery to the full rights of citizenship is the most important political change we have known since the adoption of the Constitution of 1787. NO thoughtful man can fail to appreciate its beneficent effect upon our institutions and people. It has freed us from the perpetual danger of war and dissolution. It has added immensely to the moral and industrial forces of our people. It has liberated the master as well as the slave from a relation which wronged and enfeebled both. It has surrendered to their own guardianship the manhood of more than 5,000,000 people, and has opened to each one of them a career of freedom and usefulness.

Context: We have an obligation to one another, responsibilities and trusts. That does not mean we must be pigeons, that we must be exploited. But it does mean that we should look out for one another when and as much as we can; and that we have a personal responsibility for our behavior; and that our behavior has consequences of a very real and profound nature. We are not powerless. We have tremendous potential for good or ill. How we choose to use that power is up to us; but first we must choose to use it. We're told every day, "You can't change the world." But the world is changing every day. Only question is... who's doing it? You or somebody else?

"Sunshine Superman"
Sunshine Superman (1966)
Context: Sunshine came softly through my a-window today
Could've tripped out easy a-but I've a-changed my ways
It'll take time, I know it but in a while
You're gonna be mine, I know it, we'll do it in style
'Cause I made my mind up you're going to be mine.

Preface (1982 edition), p. ix
Capitalism and Freedom (1962)
Context: There is enormous inertia—a tyranny of the status quo—in private and especially governmental arrangements. Only a crisis—actual or perceived—produces real change. When that crisis occurs, the actions that are taken depend on the ideas that are lying around. That, I believe, is our basic function: to develop alternatives to existing policies, to keep them alive and available until the politically impossible becomes politically inevitable.

"A Sad Week in America" (10 March 2003)
2000s
Context: What the hell is going on here? How could this once-proud nation have changed so much, so drastically, in only a little more than two years. In what seems like the blink of an eye, this George Bush has brought us from a prosperous nation at peace to a broke nation at war.

1960s, Hell's Angels: The Strange and Terrible Saga of the Outlaw Motorcycle Gangs (1966)
Context: A man who has blown all his options can't afford the luxury of changing his ways. He has to capitalize on whatever he has left, and he can't afford to admit — no matter how often he's reminded of it — that every day of his life takes him farther and farther down a blind alley... Very few toads in this world are Prince Charmings in disguise. Most are simply toads... and they are going to stay that way... Toads don't make laws or change any basic structures, but one or two rooty insights can work powerful changes in the way they get through life. A toad who believes he got a raw deal before he even knew who was dealing will usually be sympathetic to the mean, vindictive ignorance that colors the Hell's Angels' view of humanity. There is not much mental distance between a feeling of having been screwed and the ethic of total retaliation, or at least the random revenge that comes with outraging the public decency.

"On Reading Fawcett's Lines On Revisiting Scenes Of Early Life" in Poems of the Late Francis Scott Key, Esq. (1857), p. 87.
Context: p>So sings the world's fond slave! so flies the dream
Of life's gay morn; so sinks the meteor ray
Of fancy into darkness; and no beam
Of purer light shines on the wanderer's way.So sings not he who soars on other wings
Than fancy lends him; whom a cheering faith
Warms and sustains, and whose freed spirit springs
To joys that bloom beyond the reach of death.And thou would'st live again! again dream o'er
The wild and feverish visions of thy youth
Again to wake in sorrow, and deplore
Thy wanderings from the peaceful paths of truth! Yet yield not to despair! be born again,
And thou shalt live a life of joy and peace,
Shall die a death of triumph, and thy strain
Be changed to notes of rapture ne'er to cease.</p

Independence Day speech (1828)
Context: Where men then are free to consult experience they will correct their practice, and make changes for the better. It follows, therefore, that the more free men are, the more changes they will make. In the beginning, possibly, for the worse; but most certainly in time for the better; until their knowledge enlarging by observation, and their judgment strengthening by exercise, they will find themselves in the straight, broad, fair road of improvement. Out of change, therefore, springs improvement; and the people who shall have imagined a peaceable mode of changing their institutions, hold a surety for their melioration. This surety is worth all other excellences. Better were the prospects of a people under the influence of the worst government who should hold the power of changing it, that those of a people under the best who should hold no such power. Here, then is the great beauty of American government.

http://www.paulglover.org/1105.html (“From the Middle Class to the Mutual Class”), 2011-05-07
Context: “All of America's institutions have become too big to change.  Like sumo wrestlers in a basketball game, they move too slow.  Big Government, Big Oil, Big Insurance, Big Finance, Big Agriculture, Big Highway, Big Education, Big Military, Big Prison, Big Police, Big Poverty-- these feed on disaster and control.  They no longer exist primarily to fix problems, but to grow.”

Prometheus
Poems (1851), Prometheus
Context: Sweet were change,
If but a change of tortures! But to grow
A motionless rock, fast as my strong prison,
Age after age, till circling suns outnumber
The sands upon the tide-worn beach! No hope,
Or that sad mockery of hope that fools
With dull despair, spanning the infinite!
Torment unmeasurable!

p. viii
Context: War has changed little in principle from the beginning of recorded history. The mechanized warfare of today is only an evolution of the time when men fought with clubs and stones, and its machines are as nothing without the men who invent them, man them and give them life. War is force- force to the utmost- force to make the enemy yield to our own will- to yield because they see their comrades killed and wounded- to yield because their own will to fight is broken. War is men against men. Mechanized war is still men against men, for machines are masses of inert metal without the men who control them- or destroy them.

Teaching as a Subversive Activity (1969)
Context: Suppose all of the syllabi and curricula and textbooks in the schools disappeared. Suppose all of the standardized tests — city-wide, state-wide, and national — were lost. In other words, suppose that the most common material impeding innovation in the schools simply did not exist. Then suppose that you decided to turn this "catastrophe" into an opportunity to increase the relevance of schools. What would you do? We have a possibility for you to consider: suppose that you decide to have the entire "curriculum" consist of questions. These questions would have to be worth seeking answers to not only from your point of view but, more importantly, from the point of view of the students. In order to get still closer to reality, add the requirement that the questions must help the students to develop and internalize concepts that will help them to survive in the rapidly changing world of the present and future.... What questions would you have on your list? Take a pencil and list your questions...

Notes Toward a Supreme Fiction (1942), It Must Change
Context: Like a page of music, like an upper air,
Like a momentary color, in which swans
Were seraphs, were saints, were changing essences. The west wind was the music, the motion, the force
To which the swans curveted, a will to change,
A will to make iris frettings on the blank.

"Glitch," New Scientist (June 7, 2003)

First State of the Union Address (30 January 1961)
1961
Context: I have pledged myself and my colleagues in the cabinet to a continuous encouragement of initiative, responsibility and energy in serving the public interest. Let every public servant know, whether his post is high or low, that a man's rank and reputation in this Administration will be determined by the size of the job he does, and not by the size of his staff, his office or his budget. Let it be clear that this Administration recognizes the value of dissent and daring — that we greet healthy controversy as the hallmark of healthy change. Let the public service be a proud and lively career. And let every man and woman who works in any area of our national government, in any branch, at any level, be able to say with pride and with honor in future years: "I served the United States government in that hour of our nation's need." For only with complete dedication by us all to the national interest can we bring our country through the troubled years that lie ahead. Our problems are critical. The tide is unfavorable. The news will be worse before it is better. And while hoping and working for the best, we should prepare ourselves now for the worst.

Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: However fully man may recognise cosmic laws he will never be able to change them, because they are not his work. But every form of his social existence, every social institution which the past has bestowed on him as a legacy from remote ancestors, is the work of men and can be changed by human will and action or made to serve new ends. Only such an understanding is truly revolutionary and animated by the spirit of the coming ages. Whoever believes in the necessary sequence of all historical events sacrifices the future to the past. He explains the phenomena of social life, but he does not change them. In this respect all fatalism is alike, whether of a religious, political or economic nature. Whoever is caught in its snare is robbed thereby of life's most precious possession; the impulse to act according to his own needs. It is especially dangerous when fatalism appears in the gown of science, which nowadays so often replaces the cassock of the theologian; therefore we repeat: The causes which underlie the processes of social life have nothing in common with the laws of physical and mechanical natural events, for they are purely the results of human purpose, which is not explicable by scientific methods. To misinterpret this fact is a fatal self-deception from which only a confused notion of reality can result.

2000s, 2008, (2008)

Book III, lines 843–860 (tr. John Dryden)
De Rerum Natura (On the Nature of Things)

When I look at the overall diplomacy of the free world, particularly of the U.S., I can only see a repeat pattern of the same attempts made while hoping to obtain a different result. Something's got to change.
As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010

XVII. That the World is by nature Eternal.
On the Gods and the Cosmos

As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010

As quoted by Rachel Makabi, 'A Race Against Time' http://www.rezapahlavi.org/details_article.php?article=34&page=5, Newsweek International, Sept 4, 2006.
Interviews, 2006

XVII. That the World is by nature Eternal.
On the Gods and the Cosmos

As quoted in Cnaan Liphshiz. Obama ‘chickened out’ of confronting mullahs http://www.jpost.com/LandedPages/PrintArticle.aspx?id=272989. The Jerusalem Post. July 6, 2012.
Interviews, 2012

Iran: Unleashing Her Potential Through Freedom, Democracy and Human Rights http://www.rezapahlavi.org/details_article.php?article=465&page=1, Milton S. Eisenhower Symposium, Johns Hopkins University, Oct. 12, 2010.
Speeches, 2010

As quoted by Michel Bole-Richard, The regime is archaic. The country is on the brink of explosion http://www.rezapahlavi.org/details_article.php?article=4&page=6, Le Monde, June 18, 2005.
Interviews, 2005

As quoted in Damien McElroy, Exiled Crown Prince campaigns to bring Arab Spring to Iran http://www.telegraph.co.uk/news/worldnews/middleeast/iran/9117525/Exiled-Crown-Prince-campaigns-to-bring-Arab-Spring-to-Iran.html. The Telegraph. March 2, 2012.
Interviews, 2012

As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010

As quoted in Peter Godspeed, 'It is my duty' http://www.rezapahlavi.org/details_article.php?article=462&page=2, Canada National Post, September 24, 2010.
Interviews, 2010

Iran, Regime Change or Behavior Change: A false choice http://www.rezapahlavi.org/details_article.php?article=104&page=5, Hudson Institute, Apr. 3, 2007.
Speeches, 2007

As quoted in Peter Godspeed, 'It is my duty' http://www.rezapahlavi.org/details_article.php?article=462&page=2, Canada National Post, September 24, 2010.
Interviews, 2010

As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010

"Peace and Stability in the Middle East and Beyond: A Hostage to Iranian Intransigence and Adventurism." http://www.rezapahlavi.org/details_article.php?article=142&page=4, Oct. 24, 2007.
Speeches, 2007