Quotes about children

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"Reflections on Working Towards Peace" in Architects of Peace: Visions of Hope in Words and Images (2000) edited by Michael Collopy http://www.scu.edu/ethics/architects-of-peace/Bhutto/essay.html
Context: To make peace, one must be an uncompromising leader. To make peace, one must also embody compromise.
Throughout the ages, leadership and courage have often been synonymous. Ultimately, leadership requires action: daring to take steps that are necessary but unpopular, challenging the status quo in order to reach a brighter future.
And to push for peace is ultimately personal sacrifice, for leadership is not easy. It is born of a passion, and it is a commitment. Leadership is a commitment to an idea, to a dream, and to a vision of what can be. And my dream is for my land and my people to cease fighting and allow our children to reach their full potential regardless of sex, status, or belief.

Apocalypse Descending (2002)
Context: I'm an utterly orthodox feminist in the political or social sense: I want equal rights for women, period, and I vote that way. I support social programs that help women and children; I'm pro-choice, in favor of anything that makes it easier for women to raise their kids, with or without men, in conventional or unconventional family units.
But do I think the world would be a better place if it were run solely by women? No; not any more than I think a solely patriarchal model is an ideal.

Directive (1947)

How to Succeed at Vampire Slaying and Keep Your Soul (2005)
Context: Children are the world's most ardent traditionalists. They like things stable and categorized. They want to know what girls can do and what girls can't do. Television, like it or not, teaches them a lot of these rules.

Source: Cosmos (1980), p. 318
Context: The choice is with us still, but the civilization now in jeopardy is all humanity. As the ancient myth makers knew, we are children equally of the earth and the sky. In our tenure on this planet we've accumulated dangerous evolutionary baggage — propensities for aggression and ritual, submission to leaders, hostility to outsiders — all of which puts our survival in some doubt. But we've also acquired compassion for others, love for our children and desire to learn from history and experience, and a great soaring passionate intelligence — the clear tools for our continued survival and prosperity. Which aspects of our nature will prevail is uncertain, particularly when our visions and prospects are bound to one small part of the small planet Earth. But up there in the immensity of the Cosmos, an inescapable perspective awaits us. There are not yet any obvious signs of extraterrestrial intelligence and this makes us wonder whether civilizations like ours always rush implacably, headlong, toward self-destruction. National boundaries are not evident when we view the Earth from space. Fanatical ethnic or religious or national chauvinisms are a little difficult to maintain when we see our planet as a fragile blue crescent fading to become an inconspicuous point of light against the bastion and citadel of the stars. Travel is broadening.

Ch 1
A Canticle for Leibowitz (1959), Fiat Homo
Context: He had never seen a "Fallout," and he hoped he'd never see one. A consistent description of the monster had not survived, but Francis had heard the legends. He crossed himself and backed away from the hole. Tradition told that the Beatus Leibowitz himself had encountered a Fallout, and had been possessed by it for many months before the exorcism which accompanied his Baptism drove the fiend away.
Brother Francis visualized a Fallout as half-salamander, because, according to tradition, the thing was born in the Flame Deluge, and as half-incubus who despoiled virgins in their sleep, for, were not the monsters of the world still called "children of the Fallout"? That the demon was capable of inflicting all the woes which descended upon Job was recorded fact, if not an article of creed.

Review http://www.rogerebert.com/reviews/great-movie-the-wizard-of-oz-1939 of The Wizard of Oz (22 December 1996)
Reviews, Four star reviews
Context: The elements in The Wizard of Oz powerfully fill a void that exists inside many children. For kids of a certain age, home is everything, the center of the world. But over the rainbow, dimly guessed at, is the wide earth, fascinating and terrifying. There is a deep fundamental fear that events might conspire to transport the child from the safety of home and strand him far away in a strange land. And what would he hope to find there? Why, new friends, to advise and protect him. And Toto, of course, because children have such a strong symbiotic relationship with their pets that they assume they would get lost together.

Remarks on the House floor, in debates on Cod Fishery bill (February 1792) http://books.google.com/books?id=DmkFAAAAQAAJ&pg=PA363&dq=%22they+may+take+into+their+own+hands+the+education%22&hl=en&ei=3lGmTpvpEcOftweb7YQg&sa=X&oi=book_result&ct=result&resnum=3&ved=0CDcQ6AEwAg#v=onepage&q=%22they%20may%20take%20into%20their%20own%20hands%20the%20education%22&f=false
1790s
Context: If Congress can apply money indefinitely to the general welfare, and are the sole and supreme judges of the general welfare, they may take the care of religion into their own hands; they may establish teachers in every State, county, and parish, and pay them out of the public Treasury; they may take into their own hands the education of children, establishing in like manner schools throughout the Union; they may undertake the regulation of all roads other than post roads. In short, every thing, from the highest object of State legislation, down to the most minute object of police, would be thrown under the power of Congress; for every object I have mentioned would admit the application of money, and might be called, if Congress pleased, provisions for the general welfare.

Christopher Hitchens vs. Alister McGrath, 11/10/2007 http://www.youtube.com/watch?v=xq-KiDdYvsY&t=15m17s
2000s, 2007
Context: On our integrity, our basic integrity, knowing right from wrong and being able to choose a right action over a wrong one, I think one must repudiate the claim that one doesn't have this moral discrimination innately, that, no, it must come only from the agency of a celestial dictatorship which one must love and simultaneously fear. What is it like to lie to children and tell them that they have an authority, that they must love and be terrified of it at the same time. What's that like? I want to know. And that we don't have an innate sense of right and wrong, children don't have an innate sense of fairness and decency, which of course they do. What is it like?

The Paris Review interview (1982)
Context: I never wrote my books especially for children. … When I sat down to write Mary Poppins or any of the other books, I did not know children would read them. I’m sure there must be a field of “children’s literature” — I hear about it so often — but sometimes I wonder if it isn’t a label created by publishers and booksellers who also have the impossible presumption to put on books such notes as “from five to seven” or “from nine to twelve.” How can they know when a book will appeal to such and such an age?
If you look at other so-called children’s authors, you’ll see they never wrote directly for children. Though Lewis Carroll dedicated his book to Alice, I feel it was an afterthought once the whole was already committed to paper. Beatrix Potter declared, “I write to please myself!” And I think the same can be said of Milne or Tolkien or Laura Ingalls Wilder.
I certainly had no specific child in mind when I wrote Mary Poppins. How could I? If I were writing for the Japanese child who reads it in a land without staircases, how could I have written of a nanny who slides up the banister? If I were writing for the African child who reads the book in Swahili, how could I have written of umbrellas for a child who has never seen or used one?
But I suppose if there is something in my books that appeals to children, it is the result of my not having to go back to my childhood; I can, as it were, turn aside and consult it (James Joyce once wrote, “My childhood bends beside me”). If we’re completely honest, not sentimental or nostalgic, we have no idea where childhood ends and maturity begins. It is one unending thread, not a life chopped up into sections out of touch with one another.
Once, when Maurice Sendak was being interviewed on television a little after the success of Where the Wild Things Are, he was asked the usual questions: Do you have children? Do you like children? After a pause, he said with simple dignity: “I was a child.” That says it all.<!--
But don’t let me leave you with the impression that I am ungrateful to children. They have stolen much of the world’s treasure and magic in the literature they have appropriated for themselves. Think, for example, of the myths or Grimm’s fairy tales — none of which were written especially for them — this ancestral literature handed down by the folk. And so despite publishers’ labels and my own protestations about not writing especially for them, I am grateful that children have included my books in their treasure trove.

Address to the European Parliament (2015)
Context: I and countless other Muslims, have been taught from our earliest years that our religion demanded respect and caring for others. The Prophet Mohammad, peace and blessings be upon him, said: “None of you has faith until you love for your neighbour what you love for yourself.”
This is what it means to be a Muslim.
Among the very names of God, we hear: the Compassionate, the All-Merciful. All my life, every day, I have heard and used the greeting, Assalamu aleikum — a wish for the other to be blessed with peace.
This is what it means to be a Muslim.
More than a thousand years before the Geneva Conventions, Muslim soldiers were ordered not to kill a child, a woman or an old person, not to destroy a tree, not to harm a priest, not to destroy a church.
These are the same values of Islam we were taught in school as children: not to destroy or desecrate a place where God is worshipped, not a mosque, not a church, not a synagogue.
This is what it means to be a Muslim. These are the values I teach my children and they will hand on to theirs.

Speaking Of Love (1980)
Context: Go around — listen to how many times a day you say, "I love" instead of, "I hate." Isn't it interesting that children, as they learn the process of language, always learn the word "no" years before they learn the word "yes"? Ask linguists where they hear it. Maybe if they heard more of "I love, I love, I love" they'd hear it sooner and more often.

"The Tide Is Turning (After Live Aid)", on Radio K.A.O.S. (1987)
Context: Who is the strongest, who is the best
Who holds the aces, the East or the West
This is the crap that our children are learningBut ooh, the tide is turning.

"Paranoid Android"
Lyrics, OK Computer (1997)

The God-Seeker (1949)
Context: It did seem sounder to build houses which he could build than to teach children a gospel which he did not altogether understand in a Sioux language which he could not quite speak. He reflected, 'If I could put over some kind of equality for Mark Shadrock and Black Wolf, that would be enough heavenly progress for me.' ~ Ch. 53

As quoted in Elevator Music (1994) by Joseph Lanza
Context: I began to become an adult when I was 24 and got married and had children. That matures you, but I wouldn't say I was fully an adult until I was in my forties. The trouble with the whole adult debate is that if you're asking 18-year-olds to go out and fight wars for you then you can't deny them adult rights even though in sorts of other ways they wouldn't qualify until they were about 25. These days adolescence stretches much further into adulthood than it used to. There's no longer any encouragement to be mature.

Nobel Prize Lecture (1993)
Context: Tongue-suicide is not only the choice of children. It is common among the infantile heads of state and power merchants whose evacuated language leaves them with no access to what is left of their human instincts for they speak only to those who obey, or in order to force obedience. The systematic looting of language can be recognized by the tendency of its users to forgo its nuanced, complex, mid-wifery properties for menace and subjugation. Oppressive language does more than represent violence; it is violence; does more than represent the limits of knowledge; it limits knowledge. Whether it is obscuring state language or the faux-language of mindless media; whether it is the proud but calcified language of the academy or the commodity driven language of science; whether it is the malign language of law-without-ethics, or language designed for the estrangement of minorities, hiding its racist plunder in its literary cheek — it must be rejected, altered and exposed. It is the language that drinks blood, laps vulnerabilities, tucks its fascist boots under crinolines of respectability and patriotism as it moves relentlessly toward the bottom line and the bottomed-out mind. Sexist language, racist language, theistic language — all are typical of the policing languages of mastery, and cannot, do not permit new knowledge or encourage the mutual exchange of ideas.

Songs My Mother Taught Me (1994)
Context: I have always considered my life a private affair and the business of no one beyond my family and those I love. Except for moral and political issues that aroused in me a desire to speak out, I have done my utmost throughout my life, for the sake of my children and myself, to remain silent … But now, in my seventieth year, I have decided to tell the story of my life as best I can, so that my children can separate the truth from the myths that others have created about me, as myths are created about everyone swept up in the turbulent and distorting maelstrom of celebrity in our culture.

1963, American University speech
Context: I have, therefore, chosen this time and this place to discuss a topic on which ignorance too often abounds and the truth is too rarely perceived — yet it is the most important topic on earth: world peace. What kind of peace do I mean? What kind of peace do we seek? Not a Pax Americana enforced on the world by American weapons of war. Not the peace of the grave or the security of the slave. I am talking about genuine peace, the kind of peace that makes life on earth worth living, the kind that enables men and nations to grow and to hope and to build a better life for their children — not merely peace for Americans but peace for all men and women — not merely peace in our time but peace for all time.

As quoted in "Malala Yousafzai and Kailash Satyarthi Are Awarded Nobel Peace Prize" by Alan Cowell and Declan Walsh, in The New York Times (10 October 2014) http://www.nytimes.com/2014/10/11/world/europe/kailash-satyarthi-and-malala-yousafzai-are-awarded-nobel-peace-prize.html?_r=0
Context: Poverty must not be used as an excuse to continue child labor and exploitation of children … It’s a triangular relationship between child labor, poverty and illiteracy, and I have been trying to fight all of these things together.

The Reivers (1962)
Context: When grown people speak of the innocence of children, they dont really know what they mean. Pressed, they will go a step further and say, Well, ignorance then. The child is neither. There is no crime which a boy of eleven had not envisaged long ago. His only innocence is, he may not be old enough to desire the fruits of it, which is not innocence but appetite; his ignorance is, he does not know how to commit it, which is not ignorance but size. But Boon didn't know this. He must seduce me. And he had so little time: only from the time the train left until dark.

Letter to Mrs. T. P. Hyatt (1895)
Context: There are heaps of things I would like to do, but there is no time to do them. The most gorgeous ideas float before the imagination, but time, money, and alas! inspiration to complete them do not arrive, and for any work to be really valuable we must have time to brood and dream a little over it, or else it is bloodless and does not draw forth the God light in those who read. I believe myself, that there is a great deal too much hasty writing in our magazines and pamphlets. No matter how kindly and well disposed we are when we write we cannot get rid of the essential conditions under which really good literature is produced, love for the art of expression in itself; a feeling for the music of sentences, so that they become mantrams, and the thought sings its way into the soul. To get this, one has to spend what seems a disproportionate time in dreaming over and making the art and workmanship as perfect as possible.
I could if I wanted, sit down and write steadily and without any soul; but my conscience would hurt me just as much as if I had stolen money or committed some immorality. To do even a ballad as long as The Dream of the Children, takes months of thought, not about the ballad itself, but to absorb the atmosphere, the special current connected with the subject. When this is done the poem shapes itself readily enough; but without the long, previous brooding it would be no good. So you see, from my slow habit of mind and limited time it is all I can do to place monthly, my copy in the hands of my editor when he comes with a pathetic face to me.

Source: The Dream of a Ridiculous Man (1877), III
Context: The children of the sun, the children of their sun — oh, how beautiful they were! Never had I seen on our own earth such beauty in mankind. Only perhaps in our children, in their earliest years, one might find, some remote faint reflection of this beauty. The eyes of these happy people shone with a clear brightness. Their faces were radiant with the light of reason and fullness of a serenity that comes of perfect understanding, but those faces were gay; in their words and voices there was a note of childlike joy. Oh, from the first moment, from the first glance at them, I understood it all! It was the earth untarnished by the Fall; on it lived people who had not sinned. They lived just in such a paradise as that in which, according to all the legends of mankind, our first parents lived before they sinned; the only difference was that all this earth was the same paradise. These people, laughing joyfully, thronged round me and caressed me; they took me home with them, and each of them tried to reassure me. Oh, they asked me no questions, but they seemed, I fancied, to know everything without asking, and they wanted to make haste to smoothe away the signs of suffering from my face.

Life & Times of Michael K (1983)
Context: He closed his eyes and tried to recover in his imagination the mudbrick walls and reed roof of her stories, the garden of prickly pear, the chickens scampering for the feed scattered by the little barefoot girl. And behind that child, in the doorway, her face obscured by shadow, he searched for a second woman, the woman from whom his mother had come into the world. When my mother was dying in the hospital, he thought, when she knew her end was coming, it was not me she looked to but someone who stood behind me: her mother or the ghost of her mother. To me she was a woman but to herself she was still a child calling to her mother to hold her hand and help her. And her own mother, in the secret life we do not see, was a child too. I come from a line of children without end.

Letter to Lucy Webb Hayes (23 November 1864)
Diary and Letters of Rutherford Birchard Hayes (1922 - 1926)
Context: When the weather is bad as it was yesterday, everybody, almost everybody, feels cross and gloomy. Our thin linen tents — about like a fish seine, the deep mud, the irregular mails, the never to-be-seen paymasters, and “the rest of mankind,” are growled about in “old-soldier” style. But a fine day like today has turned out brightens and cheers us all. We people in camp are merely big children, wayward and changeable.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 84-85

Source: The Politics of Experience (1967), p. 58
Context: Long before a thermonuclear war can come about, we have had to lay waste our own sanity. We begin with the children. It is imperative to catch them in time. Without the most thorough and rapid brainwashing their dirty minds would see through our dirty tricks. Children are not yet fools, but we shall turn them into imbeciles like ourselves, with high I. Q. s if possible.
From the moment of birth, when the Stone Age baby confronts the twentieth-century mother, the baby is subjected to these forces of violence, called love, as its mother and father, and their parents and their parents before them, have been. These forces are mainly concerned with destroying most of its potentialities, and on the whole this enterprise is successful.

Opening lines
The Napoleon of Notting Hill (1904)
Context: The human race, to which so many of my readers belong, has been playing at children’s games from the beginning, and will probably do it till the end, which is a nuisance for the few people who grow up. And one of the games to which it is most attached is called “Keep to-morrow dark,” and which is also named (by the rustics in Shropshire, I have no doubt) “Cheat the Prophet.” The players listen very carefully and respectfully to all that the clever men have to say about what is to happen in the next generation. The players then wait until all the clever men are dead, and bury them nicely. They then go and do something else. That is all. For a race of simple tastes, however, it is great fun.
For human beings, being children, have the childish wilfulness and the childish secrecy. And they never have from the beginning of the world done what the wise men have seen to be inevitable.

"Only Love" by Jacques Brel as translated on the album After Midnight (1988)
Translations and adaptations
Context: We have only love,
to help us find our way,
as we go out into the world.
So... like laughing children we’ll go
singing love wherever we go.

Opening lines
The Napoleon of Notting Hill (1904)
Context: The human race, to which so many of my readers belong, has been playing at children’s games from the beginning, and will probably do it till the end, which is a nuisance for the few people who grow up. And one of the games to which it is most attached is called “Keep to-morrow dark,” and which is also named (by the rustics in Shropshire, I have no doubt) “Cheat the Prophet.” The players listen very carefully and respectfully to all that the clever men have to say about what is to happen in the next generation. The players then wait until all the clever men are dead, and bury them nicely. They then go and do something else. That is all. For a race of simple tastes, however, it is great fun.
For human beings, being children, have the childish wilfulness and the childish secrecy. And they never have from the beginning of the world done what the wise men have seen to be inevitable.

Section 4.4 <!-- p. 198 - 199-->
The Crosswicks Journal, A Circle of Quiet (1972)
Context: "Why do you write for children?" My immediate response to this question is, "I don't."... If it's not good enough for adults, it's not good enough for children. If a book that is going to be marketed for children does not interest me, a grownup, then I am dishonoring the children for whom the book is intended, and I am dishonoring books. And words.
Sometimes I answer that if I have something I want to say that is too difficult for adults to swallow, then I will write it in a book for children. This is usually good for a slightly startled laugh, but it's perfectly true. Children still haven't closed themselves off with fear of the unknown, fear of revolution, or the scramble for security. They are still familiar with the inborn vocabulary of myth. It was adults who thought that children would be afraid of the Dark Thing in Wrinkle, not children, who understand the need to see thingness, non-ness, and to fight it.

Life Without Principle (1863)
Context: Do we call this the land of the free? What is it to be free from King George and continue the slaves of King Prejudice? What is it to be born free and not to live free? What is the value of any political freedom, but as a means to moral freedom? Is it a freedom to be slaves, or a freedom to be free, of which we boast? We are a nation of politicians, concerned about the outmost defences only of freedom. It is our children's children who may perchance be really free.

The Sense of Wonder (1965)
Context: A child's world is fresh and new and beautiful, full of wonder and excitement. It is our misfortune that for most of us that clear-eyed vision, that true instinct for what is beautiful and awe-inspiring, is dimmed and even lost before we reach adulthood. If I had influence with the good fairy who is supposed to preside over the christening of all children I should ask that her gift to each child in the world be a sense of wonder so indestructible that it would last throughout life, as an unfailing antidote against the boredom and disenchantments of later years, the sterile preoccupation with things that are artificial, the alienation from the sources of our strength.

Source: The Emperor's New Mind (1989), Ch. 10, Where Lies the Physics of the Mind?, p. 448–9 (p. 580 in 1999 edition).
Context: Beneath all this technicality is the feeling that it is indeed "obvious" that the conscious mind cannot work like a computer, even though much of what is involved in mental activity might do so.
This is the kind of obviousness that a child can see—though the child may, later in life, become browbeaten into believing that the obvious problems are "non-problems", to be argued into nonexistence by careful reasoning and clever choices of definition. Children sometimes see things clearly that are obscured in later life. We often forget the wonder that we felt as children when the cares of the "real world" have begun to settle on our shoulders. Children are not afraid to pose basic questions that may embarrass us, as adults, to ask. What happens to each of our streams of consciousness after we die; where was it before we were born; might we become, or have been, someone else; why do we perceive at all; why are we here; why is there a universe here at all in which we can actually be? These are puzzles that tend to come with the awakenings of awareness in any one of us — and, no doubt, with the awakening of self-awareness, within whichever creature or other entity it first came.

"A Defence of Baby-Worship"
The Defendant (1901)
Context: The humorous look of children is perhaps the most endearing of all the bonds that hold the Cosmos together. Their top-heavy dignity is more touching than any humility; their solemnity gives us more hope for all things than a thousand carnivals of optimism; their large and lustrous eyes seem to hold all the stars in their astonishment; their fascinating absence of nose seems to give to us the most perfect hint of the humour that awaits us in the kingdom of heaven.

What Is A Jazz Composer? (1971)
Context: Let my children have music! Let them hear live music. Not noise. My children! You do what you want with your own!

A paraphrase of Oliver Wendell Holmes, Sr., in "The Poet at the Breakfast-Table" in The Atlantic Monthly Vol. 29 (1872), p. 231: "I like children, — he said to me one day at table. — I like 'em, and I respect 'em. Pretty much all the honest truth-telling there is in the world is done by them".
Misattributed

The World Wildlife Fund Congress, London, (1970)
The Environmental Revolution: Speeches on Conservation, 1962–77 (1978)
Context: It is an old cliche to say that the future is in the hands of the young. This is no longer true. The quality of life to be enjoyed or the existence to be survived by our children and future generations is in our hands now.

St. 4
The Revenge (1878)

Ch 30
A Canticle for Leibowitz (1959), Fiat Voluntas Tua
Context: They sang as they lifted the children into the ship. They sang old space chanteys and helped the children up the ladder one at a time and into the hands of the sisters. They sang heartily to dispel the fright of the little ones. When the horizon erupted, the singing stopped. They passed the last child into the ship. The horizon came alive with flashes as the monks mounted the ladder. The horizons became a red glow. A distant cloudbank was born where no cloud had been. The monks on the ladder looked away from the flashes. When the flashes were gone, they looked back. The visage of Lucifer mushroomed into hideousness above the cloudbank, rising slowly like some titan climbing to its feet after ages of imprisonment in the Earth.

In an interview shortly before he was killed, responding to a question by David Frost about how his obituary should read.
Context: Something about the fact that I made some contribution to either my country, or those who were less well off. I think back to what Camus wrote about the fact that perhaps this world is a world in which children suffer, but we can lessen the number of suffering children, and if you do not do this, then who will do this? I'd like to feel that I'd done something to lessen that suffering.

On his background in Hollywood and the risks of adaptioning one's work for the screen, at Authors@Google (August 2011) http://www.youtube.com/watch?v=QTTW8M_etko
Context: Sometimes I think some of my fellow novelists who have not worked in television and film are very naive about this process. They get an offer and there's the dump truck full of money and they sign it, they cash the check and then they're not involved in the series. They may get invited to the premiere and they come out of the premiere looking like all of their children had just been gassed, with a stunned look on their face because everything has been changed.

Revolution (2014)
Context: On the short walk to the front past the others, either bowing or kneeling or whirling or howling, I feel glad that my life is this way; so full of jarring experience. Sometimes you feel that life is full and beautiful, all these worlds, all these people, all these experiences, all this wonder. You never know when you will encounter magic. Some solitary moment in a park can suddenly burst open with a spray of preschool children in high-vis vests, hand in hand; maybe the teacher will ask you for directions, and the children will look at you, curious and open, and you’ll see that they are perfect. In the half-morning half-gray glint, the cobwebs on bushes are gleaming with such radiant insistence, you can feel the playful unknown beckoning. Behind impassive stares in booths, behind the indifferent gum chew, behind the car horns, there is connection.

Open letter to US President Donald Trump (2018)
Context: A good leader tries to embody the best qualities of his or her organization. A good leader sets the example for others to follow. A good leader always puts the welfare of others before himself or herself.
Your leadership, however, has shown little of these qualities. Through your actions, you have embarrassed us in the eyes of our children, humiliated us on the world stage and, worst of all, divided us as a nation.
If you think for a moment that your McCarthy-era tactics will suppress the voices of criticism, you are sadly mistaken.

As quoted in The Bulletin of the Atomic Scientists Vol. 37 (1981); also in Boston Globe obituary of George F. Kennan by Mark Feeney (18 March 2005) D23. http://www.boston.com/news/globe/obituaries/articles/2005/03/18/george_kennan_dies_at_101_devised_cold_war_policy Cited in James Carroll, House of War, Boston & New York: Houghton Mifflin Co., (2006), chapter 7, note 140, p. 581.
Context: For the love of God, for the love of your children and of the civilization to which you belong, cease this madness. You are mortal men. You are capable of error. You have no right to hold in your hands — there is no one wise enough and strong enough to hold in his hands — destructive power sufficient to put an end to civilized life on a great portion of our planet.

Savitri (1918-1950), Book Three : The Book of the Divine Mother
Context: I saw the Omnipotent's flaming pioneers
Over the heavenly verge which turns towards life
Come crowding down the amber stairs of birth;
Forerunners of a divine multitude,
Out of the paths of the morning star they came
Into the little room of mortal life.
I saw them cross the twilight of an age,
The sun-eyed children of a marvellous dawn,
The great creators with wide brows of calm,
The massive barrier-breakers of the world
And wrestlers with destiny in her lists of will,
The labourers in the quarries of the gods,
The messengers of the Incommunicable,
The architects of immortality.

Source: The Selfish Gene (1976, 1989), Ch. 3. Immortal Coils
Context: Genes do indirectly control the manufacture of bodies, and the influence is strictly one way: acquired characteristics are not inherited. No matter how much knowledge and wisdom you acquire during your life, not one jot will be passed on to your children by genetic means. Each new generation starts from scratch.

"A Defence of Baby-Worship"
The Defendant (1901)
Context: The truth is that it is our attitude towards children that is right, and our attitude towards grown-up people that is wrong. Our attitude towards our equals in age consists in a servile solemnity, overlying a considerable degree of indifference or disdain. Our attitude towards children consists in a condescending indulgence, overlying an unfathomable respect.

1963, Limited Nuclear Test Ban Treaty speech
Context: Continued unrestricted testing by the nuclear powers, joined in time by other nations which may be less adept in limiting pollution, will increasingly contaminate the air that all of us must breathe. Even then, the number of children and grandchildren with cancer in their bones, with leukemia in their blood, or with poison in their lungs might seem statistically small to some, in comparison with natural health hazards. But this is not a natural health hazard — and it is not a statistical issue. The loss of even one human life, or the malformation of even one baby — who may be born long after we are gone — should be of concern to us all. Our children and grandchildren are not merely statistics toward which we can be indifferent.

Source: Law and Authority (1886), II
Context: The hospitality of primitive peoples, respect for human life, the sense of reciprocal obligation, compassion for the weak, courage, extending even to the sacrifice of self for others which is first learnt for the sake of children and friends, and later for that of members of the same community — all these qualities are developed in man anterior to all law, independently of all religion, as in the case of the social animals. Such feelings and practices are the inevitable results of social life. Without being, as say priests and metaphysicans, inherent in man, such qualities are the consequence of life in common.
But side by side with these customs, necessary to the life of societies and the preservation of the race, other desires, other passions, and therefore other habits and customs, are evolved in human association. The desire to dominate others and impose one's own will upon them; the desire to seize upon the products of the labor of a neighboring tribe; the desire to surround oneself with comforts without producing anything, while slaves provide their master with the means of procuring every sort of pleasure and luxury — these selfish, personal desires give rise to another current of habits and customs.

Source: Mary Poppins (1934), Ch. 1 "East-Wind"
Context: Jane and Michael sat at the window watching for Mr. Banks to come home, and listening to the sound of the East Wind blowing through the naked branches of the cherry-trees in the Lane. The trees themselves, turning and bending in the half light, looked as though they had gone mad and were dancing their roots out of the ground.
"There he is!" said Michael, pointing suddenly to a shape that banged heavily against the gate. Jane peered through the gathering darkness.
"That's not Daddy," she said. "It's somebody else."
Then the shape, tossed and bent under the wind, lifted the latch of the gate, and they could see that it belonged to a woman, who was holding her hat on with one hand and carrying a bag in the other. As they watched, Jane and Michael saw a curious thing happen. As soon as the shape was inside the gate the wind seemed to catch her up into the air and fling her at the house. It was as though it had flung her first at the gate, waited for her to open it, and then had lifted and thrown her, bag and all, at the front door. The watching children heard a terrific bang, and as she landed the whole house shook.
"How funny! I've never seen that happen before," said Michael.

"John Vanderslice interviews St. Vincent (on the road)" in Brooklyn Vegan (24 April 2007) http://www.brooklynvegan.com/archives/2007/04/john_vanderslic_5.html
Context: The drug issue is hard to separate from a class issue, an education issue, a wonky foreign policy issue, and a race issue. What I do know is, be it caffeine, alcohol, cocaine, or adrenaline, let's face it: people like to get high. From Starbucks to Budweiser to your own brain, everybody's a pusher these days. If I could substitute another drug to be consumed in the country as much as alcohol is, it would be helium from children's birthday party balloons. Try not laughing when someone sounds like a chipmunk!

A New Testament (1927)
Context: We have not approached the time when we may speak to each other, but in the mornings sometimes I have heard, echoing far off, the sound of a trumpet. It is apparent that nations cannot exist for us. They are the playthings of children, such toys as children break from boredom and weariness. The branch of a tree is my country. My freedom sleeps in a mulberry bush. My country is in the shivering legs of a little lost dog.

Preface
Sackett's Land (1974)
Context: We are all of us, it has been said, the children of immigrants and foreigners — even the American Indian, although he arrived here a little earlier. What a man is and what he becomes is in part due to his heritage, and the men and women who came west did not emerge suddenly from limbo. Behind them were ancestors, families, and former lives. Yet even as the domestic cattle of Europe evolved into the wild longhorns of Texas, so the American pioneer had the characteristics of a distinctive type.
Physically and psychologically, the pioneers' need for change had begun in the old countries with their decision to migrate. In most cases their decisions were personal, ordered by no one else. Even when migration was ordered or forced, the people who survived were characterized by physical strength, the capacity to endure, and not uncommonly, a rebellious nature.
History is not made only by kings and parliaments, presidents, wars, and generals. It is the story of people, of their love, honor, faith, hope and suffering; of birth and death, of hunger, thirst and cold, of loneliness and sorrow. In writing my stories I have found myself looking back again and again to origins, to find and clearly see the ancestors of the pioneers.

A Slave is a Slave (1962)
Context: Oh, he won't think of it in those terms. He'll be preventing me from sabotaging the Emancipation. He doesn't want to wait three generations; he wants to free them at once. Everything has to be at once for six-month-old puppies, six-year-old children, and reformers of any age.

From Walt Disney World: Then, Now, & Forever: Too many people grow up. That's the real trouble with the world, too many people grow up. They forget. They don't remember what it's like to be 12 years old. They patronize, they treat children as inferiors. Well, I won't do that. I won't do that. I'll temper a story, yes. But I won't play down, and I won't patronize.
The Quotable Walt Disney (2001)
Context: That's the real trouble with the world, too many people grow up. They forget. They don't remember what it's like to be twelve years old. They patronize; they treat children as inferiors. I won't do that. I'll temper a story, yes. But I won't play down, and I won't patronize.

September 23, 1777, p. 363
Life of Samuel Johnson (1791), Vol III
Context: It must be agreed that in most ages many countries have had part of their inhabitants in a state of slavery; yet it may be doubted whether slavery can ever be supposed the natural condition of man. It is impossible not to conceive that men in their original state were equal; and very difficult to imagine how one would be subjected to another but by violent compulsion. An individual may, indeed, forfeit his liberty by a crime; but he cannot by that crime forfeit the liberty of his children.

1963, Address in the Assembly Hall at the Paulskirche in Frankfurt
Context: The mission is to create a new social order, rounded on liberty and justice, in which men are the masters of their fate, in which states are the servants of their citizens, and in which all men and women can share a better life for themselves and their children. That is the object of our common policy. To realize this vision, we must seek a world of peace — a world in which peoples dwell together in mutual respect and work together in mutual regard — a world where peace is not a mere interlude between wars, but an incentive to the creative energies of humanity. We will not find such a peace today, or even tomorrow. The obstacles to hope are large and menacing. Yet the goal of a peaceful world — today and tomorrow-must shape our decisions and inspire our purposes. So we are all idealists. We are all visionaries. Let it not be said of this Atlantic generation that we left ideals and visions to the past, nor purpose and determination to our adversaries. We have come too far, we have sacrificed too much, to disdain the future now. And we shall ever remember what Goethe told us — that the "highest wisdom, the best that mankind ever knew" was the realization that "he only earns his freedom and existence who daily conquers them anew."

ZNet, March 1999 http://www.chomsky.info/articles/199903--.htm.
Quotes 1990s, 1995-1999
Context: Every year thousands of people, mostly children and poor farmers, are killed in the Plain of Jars in Northern Laos, the scene of the heaviest bombing of civilian targets in history it appears, and arguably the most cruel: Washington's furious assault on a poor peasant society had little to do with its wars in the region. The worst period was from 1968, when Washington was compelled to undertake negotiations (under popular and business pressure), ending the regular bombardment of North Vietnam. Kissinger-Nixon then decided to shift the planes to bombardment of Laos and Cambodia. The deaths are from "bombies," tiny anti-personnel weapons, far worse than land-mines: they are designed specifically to kill and maim, and have no effect on trucks, buildings, etc. The Plain was saturated with hundreds of millions of these criminal devices, which have a failure-to-explode rate of 20%-30% according to the manufacturer, Honeywell. The numbers suggest either remarkably poor quality control or a rational policy of murdering civilians by delayed action. These were only a fraction of the technology deployed, including advanced missiles to penetrate caves where families sought shelter. Current annual casualties from "bombies" are estimated from hundreds a year to "an annual nationwide casualty rate of 20,000," more than half of them deaths, according to the veteran Asia reporter Barry Wain of the Wall Street Journal -- in its Asia edition. A conservative estimate, then, is that the crisis this year is approximately comparable to Kosovo, though deaths are far more highly concentrated among children -- over half, according to analyses reported by the Mennonite Central Committee, which has been working there since 1977 to alleviate the continuing atrocities. There have been efforts to publicize and deal with the humanitarian catastrophe. A British-based Mine Advisory Group ( MAG http://www.mag.org.uk/) is trying to remove the lethal objects, but the US is "conspicuously missing from the handful of Western organizations that have followed MAG," the British press reports, though it has finally agreed to train some Laotian civilians. The British press also reports, with some anger, the allegation of MAG specialists that the US refuses to provide them with "render harmless procedures" that would make their work "a lot quicker and a lot safer." These remain a state secret, as does the whole affair in the United States. The Bangkok press reports a very similar situation in Cambodia, particularly the Eastern region where US bombardment from early 1969 was most intense.

Concerning a Person whom he treated with Disregard, Chap. xxiv.
Bartlett's Familiar Quotations, 10th ed. (1919)

15
The Enchiridion (c. 135)

Speech at the Chamber of Commerce, New York City, New York (2 January 1896)
Context: What is the rule of honor to be observed by a power so strongly and so advantageously situated as this Republic is? Of course I do not expect it meekly to pocket real insults if they should be offered to it. But, surely, it should not, as our boyish jingoes wish it to do, swagger about among the nations of the world, with a chip on its shoulder, shaking its fist in everybody's face. Of course, it should not tamely submit to real encroachments upon its rights. But, surely, it should not, whenever its own notions of right or interest collide with the notions of others, fall into hysterics and act as if it really feared for its own security and its very independence.
As a true gentleman, conscious of his strength and his dignity, it should be slow to take offense. In its dealings with other nations it should have scrupulous regard, not only for their rights, but also for their self-respect. With all its latent resources for war, it should be the great peace power of the world. It should never forget what a proud privilege and what an inestimable blessing it is not to need and not to have big armies or navies to support. It should seek to influence mankind, not by heavy artillery, but by good example and wise counsel. It should see its highest glory, not in battles won, but in wars prevented. It should be so invariably just and fair, so trustworthy, so good tempered, so conciliatory, that other nations would instinctively turn to it as their mutual friend and the natural adjuster of their differences, thus making it the greatest preserver of the world's peace.
This is not a mere idealistic fancy. It is the natural position of this great republic among the nations of the earth. It is its noblest vocation, and it will be a glorious day for the United States when the good sense and the self-respect of the American people see in this their "manifest destiny." It all rests upon peace. Is not this peace with honor? There has, of late, been much loose speech about "Americanism." Is not this good Americanism? It is surely today the Americanism of those who love their country most. And I fervently hope that it will be and ever remain the Americanism of our children and our children's children.

An Old Man's Thoughts on Many Things, Of Education I
Context: The difficulty is to find teachers, particularly in the humble kind of schools, who can explain the elements of astronomy; but if teachers were taught such matters, they could explain them to others, and some of the teachers would be better employed in this way than in learning and teaching other things.... I believe that many children in the humblest schools will observe and learn as well as those in other schools. When children are younger, we must use other ways of training the eye to observe.

The History of Gutta Percha Willie, the Working Genius (1873)
Context: !-- After a few days, Willie got tired of [the water-wheel] — and no blame to him, for it was no earthly use beyond amusement, and that which can only amuse can never amuse long. --> I think the reason children get tired of their toys so soon is just that it is against human nature to be really interested in what is of no use. If you say that a beautiful thing is always interesting, I answer, that a beautiful thing is of the highest use. Is not the diamond that flashes all its colours into the heart of a poet as useful as the diamond with which the glazier divides the sheets of glass into panes for our windows?

Speech to the Institute of SocioEconomic Studies (15 September 1975) http://www.margaretthatcher.org/document/102769
Leader of the Opposition
Context: What are the lessons then that we've learned from the last thirty years? First, that the pursuit of equality itself is a mirage. What's more desirable and more practicable than the pursuit of equality is the pursuit of equality of opportunity. And opportunity means nothing unless it includes the right to be unequal and the freedom to be different. One of the reasons that we value individuals is not because they're all the same, but because they're all different. I believe you have a saying in the Middle West: ‘Don't cut down the tall poppies. Let them rather grow tall.’ I would say, let our children grow tall and some taller than others if they have the ability in them to do so. Because we must build a society in which each citizen can develop his full potential, both for his own benefit and for the community as a whole, a society in which originality, skill, energy and thrift are rewarded, in which we encourage rather than restrict the variety and richness of human nature.

Teaching as a Subversive Activity (1969)
Context: We can justify the list we will submit on several grounds. First, many of these questions have literally been asked by children and adolescents when they are permitted to respond freely to the challenge of "What's Worth Knowing?" Second, some of these questions are based on careful listening to students, even though they were not at the time asking questions. Very often children make declarative statements about things when they really mean only to elicit an informative response. In some cases, they do this because they have learned from adults that it is "better" to pretend that you know than to admit that you don't. (An old aphorism describing this process goes: Children enter school as question marks and leave as periods.) In other cases they do this because they do not know how to ask certain kinds of questions. In any event, a simple translation of their declarative utterances will sometimes produce a great variety of deeply felt questions.

The Robert Heinlein Interview, and other Heinleiniana (1973) by J. Neil Schulman (published in 1990)
Context: At the time I wrote Methuselah’s Children I was still politically quite naive and still had hopes that various libertarian notions could be put over by political processes… It [now] seems to me that every time we manage to establish one freedom, they take another one away. Maybe two. And that seems to me characteristic of a society as it gets older, and more crowded, and higher taxes, and more laws. I would say that my position is not too far from that of Ayn Rand's; that I would like to see government reduced to no more than internal police and courts, external armed forces — with the other matters handled otherwise. I'm sick of the way government sticks its nose in everything, now.

Just Say No (1986)
Context: And finally, to young people watching or listening, I have a very personal message for you: There's a big, wonderful world out there for you. It belongs to you. It's exciting and stimulating and rewarding. Don't cheat yourselves out of this promise. Our country needs you, but it needs you to be clear-eyed and clear-minded. I recently read one teenager's story. She's now determined to stay clean but was once strung out on several drugs. What she remembered most clearly about her recovery was that during the time she was on drugs everything appeared to her in shades of black and gray and after her treatment she was able to see colors again.
So, to my young friends out there: Life can be great, but not when you can't see it. So, open your eyes to life: to see it in the vivid colors that God gave us as a precious gift to His children, to enjoy life to the fullest, and to make it count. Say yes to your life. And when it comes to drugs and alcohol just say NO.

Source: The Causes of Evolution (1932), Ch. V What is Fitness?, p. 150.

St. 1
The Forsaken Merman (1849)
Context: Come, dear children, let us away;
Down and away below.
Now my brothers call from the bay;
Now the great winds shoreward blow;
Now the salt tides seaward flow;
Now the wild white horses play,
Champ and chafe and toss in the spray.
Children dear, let us away.
This way, this way!

The Life and Adventures of Santa Claus (1902)
Context: And, afterward, when a child was naughty or disobedient, its mother would say:
"You must pray to the good Santa Claus for forgiveness. He does not like naughty children, and, unless you repent, he will bring you no more pretty toys."But Santa Claus himself would not have approved this speech. He brought toys to the children because they were little and helpless, and because he loved them. He knew that the best of children were sometimes naughty, and that the naughty ones were often good. It is the way with children, the world over, and he would not have changed their natures had he possessed the power to do so.

Source: The Soul of a Butterfly (2004), p. xvii
Context: We all have the same God, we just serve him differently. Rivers, lakes, ponds, streams, oceans all have different names, but they all contain water. So do religions have different names, and they all contain truth, expressed in different ways forms and times. It doesn't matter whether you're a Muslim, a Christian, or a Jew. When you believe in God, you should believe that all people are part of one family. If you love God, you can't love only some of his children.

Technopoly: the Surrender of Culture to Technology (1992)
Context: In the United States, we can see such collisions everywhere... but... most clearly in the schools, where two great technologies confront each other in uncompromising aspect for the control of students' minds. On the one hand, there is the world of the printed word with its emphasis on logic, sequence, history, exposition, objectivity, detachment, and discipline. On the other there is the world of television with its emphasis on imagery, narrative, presentness, simultaneity, intimacy, immediate gratification, and quick emotional response. Children come to school having been deeply conditioned by the biases of television.... children who cannot organize their thought into logical structure even in a simple paragraph, children who cannot attend to lectures or oral explanations for more than a few minutes at a time... They are failures because there is a media war going on, and they are on the wrong side — at least for the moment.

Deeds Rather Than Words (1963)
Context: I don't believe in playing down to children, either in life or in motion pictures. I didn't treat my own youngsters like fragile flowers, and I think no parent should.
Children are people, and they should have to reach to learn about things, to understand things, just as adults have to reach if they want to grow in mental stature. Life is composed of lights and shadows, and we would be untruthful, insincere, and saccharine if we tried to pretend there were no shadows. Most things are good, and they are the strongest things; but there are evil things too, and you are not doing a child a favor by trying to shield him from reality. The important thing is to teach a child that good can always triumph over evil, and that is what our pictures attempt to do.

Revolution (2014)
Context: An unexpected benefit of this process is an increased compassion for others, a dawning recognition of the connection between us all. Since meditating I feel that the intuitive connection to others that I’ve always felt has been somehow enhanced. I’m lucky in that I have a mother who is pathologically loving and gentle. Who unfussily loves animals and children and tries to see the good in everyone—thank God, because in my case it was pretty well hidden. This perhaps-inherited positive trait, though, was redundant and unexpressed for much of my life as I was entangled in the sparkles and the spangles, mangled in the crackling drudge, addicted to attention and drugs.

1960s, Address to AFL–CIO (1961)
Context: Negroes are almost entirely a working people…. Our needs are identical with labor's needs: decent wages, fair working conditions, livable housing, old-age security, health and welfare measures, conditions in which families can grow, have education for their children and respect in the community. That is why Negroes support labor's demands and fight laws which curb labor. That is why the labor-hater and labor-baiter is virtually always a twin-headed creature, spewing anti-Negro epithets from one mouth and anti-labor propaganda from the other mouth.

Travis McGee series, A Tan and Sandy Silence (1972)
Context: We're all children. We invent the adult facade and don it and try to keep the buttons and the medals polished. We're all trying to give such a good imitation of being an adult that the real adults in the world won't catch on. Each of us takes up the shticks that compose the adult image we seek. I'd gone the route of lazy, ironic bravado, of amiable, unaffiliated insouciance. Tinhorn knights of a stumbling from Rent-A-Steed, maybe with one little area of the heart so pinched, so parched, I never dared let anything really lasting happen to me. Or dared admit the the flaw...
The adult you pretend to be convinces himself that the risk is worth the game, the game worth the risk. Tells himself the choice of life style could get him killed — on the Daytona track, in the bull ring, falling from the raw steel framework forty stories up, catching a rodeo hoof in the side of the head.
Adult pretenses are never a perfect fit for the child underneath, and when there is the presentiment of death, like a hard black light making panther eyes glow in the back of the cave, the cry is, "Mommy, mommy, mommy, it's so dark out there, so dark and so forever."

Source: Something More, A Consideration of the Vast, Undeveloped Resources of Life (1920), p. 43
Context: The present generation believes that it knows more about Jesus Christ than any preceding generation knew. Yet we are equally confident that our grandchildren's children will understand Jesus far better than we do. There is something more in him than we have been able to fathom.

"William McDonough: Godfather of Green", WNYC Studio 360 (18 March 2008).
Context: I can't imagine something being beautiful at this point in history if it's destroying the planet or causing children to get sick. How can anything be beautiful if it's not ecologically intelligent at this point?

Afterword to his short story "The Children's Story" (1963).
The Children's Story (1982)
Context: I asked all kinds of people of every age, "You know the 'I pledge allegiance…'" but before I could finish, at once they would all parrot it, the words almost always equally blurred. In every case discovered that not one teacher, ever — or anyone — had ever explained the words to any one of them. Everyone just had to learn it to say it. The Children's Story came into being that day. It was then that I realized how completely vulnerable my child's mind was — any mind for that matter — under controlled circumstances. Normally I write and rewrite and re-rewrite, but this story came quickly — almost by itself. Barely three words were changed. It pleases me greatly because it keeps asking me questions … Questions like what's the use of "I pledge allegiance" without understanding? Like why is it so easy to divert thoughts and implant others? Like what is freedom and why is it so hard to explain? The Children's Story keeps asking me all sorts of questions I cannot answer. Perhaps you can — then your children will…

The Life I Really Lived, part 1 (1979)
Context: In their sympathies, children feel nearer animals than adults. They frolic with animals, caress them, share with them feelings neither has words for. Have they ever stroked any adult with the love they bestow on a cat? Hugged any grownup with the ecstasy they feel when clasping a puppy?

On events after the end of World War II, Part I, Holland, p. 53
To Save a Life: Stories of Holocaust Rescue (2000)
Context: For several months I was incapable of feeling anything, completely inaccessible to my feelings — I did not laugh, I did not cry. The second thing was this amazing trauma, where I forgot the names of everyone I knew. That was very strange. I knew who everyone was: this was a friend from high school, this was my cousin, but I had to relearn every name. It was quite striking, that very strong reaction that I had. They have a name for it, I think: posttraumatic stress syndrome.
I don't sit here conquering great resistance to talk. It is not my way. I don't suffer the reliving of these memories with tremendous pain. It's very odd, but it's finished for me. That, of course, is never quite true. It isn't finished. I am like all of my generation; we are marked people. But I don't suffer; I can talk to you about it. Most of my family was killed. All of my father's and mother's sisters and brothers and their children, my sister and my old grandfather, they're all gone. Four out of five Jews in Holland never came back after the war — 80 percent.

Source: The Gospel of Sri Ramakrishna (1942), p. 867
Context: There is not a fellow under the sun who is my disciple. On the contrary, I am everybody's disciple. All are the children of God. All are His servants. I too am a child of God. I too am His servant.

Query XVII
1780s, Notes on the State of Virginia
Context: Difference of opinion is advantageous in religion. The several sects perform the office of a Censor morum over each other. Is uniformity attainable? Millions of innocent men, women, and children, since the introduction of Christianity, have been burnt, tortured, fined, imprisoned; yet we have not advanced one inch towards uniformity. What has been the effect of coercion? To make one half the world fools, and the other half hypocrites. To support roguery and error all over the earth. Let us reflect that it is inhabited by a thousand millions of people. That these profess probably a thousand different systems of religion. That ours is but one of that thousand. That if there be but one right, and ours that one, we should wish to see the 999 wandering sects gathered into the fold of truth. But against such a majority we cannot effect this by force. Reason and persuasion are the only practicable instruments. To make way for these, free enquiry must be indulged; and how can we wish others to indulge it while we refuse it ourselves?

1920s, Authority and Religious Liberty (1924)
Context: The evidence of this is all about us, in our wealth, our educational facilities, our charities, our religious institutions, and in the moral influence which we exert on the world. Most of all, it is apparent in the unexampled place which is held by the people who toil. Our inhabitants are especially free to promote their own welfare. They are unburdened by militarism. They are not called upon to support any imperialistic designs. Every mother can rest in the assurance that her children will find here a land of devotion, prosperity and peace. The tall shaft near which we are gathered and yonder stately memorial remind us that our standards of manhood are revealed in the adoration which we pay to Washington and Lincoln. They are unrivaled and unsurpassed. Above all else, they are Americans. The institutions of our country stand justified both in reason and in experience. I am aware that they will continue to be assailed. But I know they will continue to stand. We may perish, but they will endure. They are founded on the Rock of Ages.

"On the Sufferings of the World"
Parerga and Paralipomena (1851), Studies in Pessimism
Context: In early youth, as we contemplate our coming life, we are like children in a theatre before the curtain is raised, sitting there in high spirits and eagerly waiting for the play to begin. It is a blessing that we do not know what is really going to happen. Could we foresee it, there are times when children might seem like innocent prisoners, condemned, not to death, but to life, and as yet all unconscious of what their sentence means.

"A NOTE TO THOSE GROWNUPS WHO MIGHT READ THIS BOOK TO CHILDREN", as translated by Antonio T. de Nicolas (1985), p. xv.
‪Platero and I‬ (1917)
Context: Island of grace, of freshness and of joy, Golden Age of children; always I could find you in my life, a sea of mourning; let your breeze lend me its lyre high and sometimes senseless like the trill of the lark in the white sun of morning.
I have never written nor will I ever write anything for children, because I believe the child can read the books that grownups read, with some few exceptions that come to everyone's mind. There are of course exceptions too for men and for women.

Segment 144
Peoples Archive interview
Context: The extraordinary surprise that my first pictures provoked is unlikely to be continued. Many people saw them fifteen years ago, ten years ago. Now children see it on their computers when the computers do nothing else. The surprise is not there. The shock of novelty is not there. Therefore the unity that the shock of novelty, surprise, provided to all these activities will not continue. People will know about fractals earlier and earlier, more and more progressively. I think that the best future to expect and perhaps also the best future to hope for, is that fractal ideas will remain either as a peripheral or as a central tool in very many fields.

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. XIX : Grand Pontiff, p. 312
Context: The true Mason labors for the benefit of those that are to come after him, and for the advancement and improvement of his race. That is a poor ambition which contents itself within the limits of a single life. All men who deserve to live, desire to survive their funerals, and to live afterward in the good that they have done mankind, rather than in the fading characters written in men's memories. Most men desire to leave some work behind them that may outlast their own day and brief generation. That is an instinctive impulse, given by God, and often found in the rudest human heart; the surest proof of the soul's immortality, and of the fundamental difference between man and the wisest brutes. To plant the trees that, after we are dead, shall shelter our children, is as natural as to love the shade of those our fathers planted.

Source: Summerhill (1960), p. 12
Context: You cannot make children learn music or anything else without to some degree converting them into will-less adults. You fashion them into accepters of the status quo – a good thing for a society that needs obedient sitters at dreary desks, standers in shops, mechanical catchers of the 8:30 suburban train – a society, in short, that is carried on the shabby shoulders of the scared little man – the scared-to-death conformist.

Confessions Of A Sceptic
The Nemesis of Faith (1849)
Context: Long devotions are a weariness to healthy children. If, unhappily, they have been made unhealthy — if they have been taught to look into themselves, and made to imagine themselves miserable and fallen, and every moment exciting God's anger, and so need these long devotions — their premature sensibility will exhaust itself over comparative trifles; and, by and by, when the real occasion comes, they will find that, like people who talk of common things in superlatives, their imagination will have wasted what will then be really needed. Their present state will explain to themselves the unreality of their former state; but the heart will have used out its power, and thoughts, which have been made unreal, by an unreal use of them, will be unreal still, and for ever.

Rabbit, Run (1960)
Context: He feels the truth: the thing that has left his life has left irrevocably; no search would recover it. No flight would reach it. It was here, beneath the town, in these smells and these voices, forever behind him. The fullness ends when we give Nature her ransom, when we make children for her. Then she is through with us, and we become, first inside, and then outside, junk. Flower stalks.

Yes, Virginia, there is a Santa Claus (1897)
Context: Not believe in Santa Claus! You might as well not believe in fairies! You might get your papa to hire men to watch in all the chimneys on Christmas Eve to catch Santa Claus, but even if they did not see Santa Claus coming down, what would that prove? Nobody sees Santa Claus, but that is no sign that there is no Santa Claus. The most real things in the world are those that neither children nor men can see. Did you ever see fairies dancing on the lawn? Of course not, but that's no proof that they are not there. Nobody can conceive or imagine all the wonders there are unseen and unseeable in the world.
You may tear apart the baby's rattle and see what makes the noise inside, but there is a veil covering the unseen world which not the strongest man, nor even the united strength of all the strongest men that ever lived, could tear apart. Only faith, fancy, poetry, love, romance, can push aside that curtain and view and picture the supernal beauty and glory beyond. Is it all real? Ah,, in all this world there is nothing else real and abiding.
No Santa Claus! Thank, nay, ten times ten thousand years from now, he will continue to make glad the heart of childhood.

Orthodoxy (1884)
Context: Does anybody now believe in the story of the serpent? I pity any man or woman who, in this nineteenth century, believes in that childish fable. Why did Adam and Eve disobey? Why, they were tempted. By whom? The devil. Who made the devil? God. What did God make him for? Why did he not tell Adam and Eve about this serpent? Why did he not watch the devil, instead of watching Adam and Eve? Instead of turning them out, why did he not keep him from getting in? Why did he not have his flood first, and drown the devil, before he made a man and woman. And yet, people who call themselves intelligent—professors in colleges and presidents of venerable institutions—teach children and young men that the Garden of Eden story is an absolute historical fact. I defy any man to think of a more childish thing. This God, waiting around Eden—knowing all the while what would happen—having made them on purpose so that it would happen, then does what? Holds all of us responsible, and we were not there.

Johnny Got His Gun (1938)
Context: Put the guns into our hands and we will use them. Give us the slogans and we will turn them into realities. Sing the battle hymns and we will take them up where you left off. Not one, not ten, not ten thousand, not a million, not ten millions, not a hundred millions but a billion, two billions of us all — the people of the world. We will have the slogans and we will have the hymns and we will have the guns and we will use them and we will live. Make no mistake of it, we will live. We will be alive and we will walk and talk and eat and sing and laugh and feel and love and bear our children in tranquillity, in security, in decency, in peace. You plan the wars, you masters of men — plan the wars and point the way and we will point the gun.

Sermons, Sermon 3
Context: Children, to be truly in this stage is the deepest ground of genuine humility and annihilation. This, in truth, cannot be grasped by the senses. For here he receives the most If we had here with us a human being in his primal nobility, pure as Adam in paradise... his simple nature unadorned — that person would be so luminous and pure, so ravishing and richly favoured by God that no one would be able to comprehend his purity nor with his reason conceive of it profound insight possible into his nothingness. Here he sinks as deep as it is possible into the ground of humility; the deeper, the higher, because here high and deep are one and the same... In this state one achieves true unity of prayer spoken of in the epistle that truly brings it about that a person becomes one with God

Bewilderness (DVD, 2001)

The Gentle Falcon (1957)
Context: I was a lonely child though there were children in plenty on our land. But my nurse forbade me to play with them. She guarded my dignity; more than my mother, indeed, who being so great a lady took dignity for granted.
But in any case there was little time for them to play. There was work for even the smallest upon our land; some of our peasants had run away, tempted by ever-rising wages. Wages fixed by law were certainly low; but, like many another ruined in the French wars, we had no money to pay a penny more than the law laid down. All over the country men were running away from their masters and the land lost as many laborers as by the Black Death itself. <!-- p. 14

Address to the United Nations (1964)
Context: Those who kill their own children and discriminate daily against them because of the color of their skin; those who let the murderers of blacks remain free, protecting them, and furthermore punishing the black population because they demand their legitimate rights as free men — how can those who do this consider themselves guardians of freedom? The government of the United States is not the champion of freedom, but rather the perpetrator of exploitation and oppression against the peoples of the world and against a large part of its own population.