Quotes about destiny

page 12

"The Solitary" (1810), st. 2

The Honest Whore (1604), Part i, Act iv. Sc. 4.
Compare: "Cæsar said he loved the treason, but hated the traitor", Plutarch, Life of Romulus.
Compare: "treason is loved of many, but the Traitor hated of all", Robert Greene, Pandosto (1588).

Concerning the National Question and Social Patriotism http://www.marxists.org/archive/tito/1948/11/26.htm Speech held at the Slovene Academy of Arts and Sciences, November 26, 1948, Ljubljana
Speeches

From the Cenotaph at the Isthmos

on the Passion Play at Oberammergau, 5 July 1942.
Disputed, (1941-1944) (published 1953)

Source: Star Maker (1937), Chapter III: The Other Earth; 3. The Prospects of the Race (pp. 44-45)

"The Coming of Age of The Origin of Species" (1880) http://aleph0.clarku.edu/huxley/CE2/CaOS.html; Collected Essays, vol. 2
1880s

Blood Meridian (1985)

Statement issued at Nuremberg, 1946. Quoted in "The Trial of the Germans" - Page 341 - by Eugene Davidson - History - 1997

Source: Translations, The Aeneid of Virgil (1866), Book V, p. 175

[paraphrasing the view of Seneca], p. 34.
The Art of Life (2008)

Source: Dimension of Miracles (1968), Chapter 21 (p. 136)

To Leon Goldensohn, May 12, 1946, from "The Nuremberg Interviews" by Leon Goldensohn, Robert Gellately - History - 2004

The London Literary Gazette, 1826

Sect. 13
Variant translations: I believe that the civilisation into which India has evolved is not to be beaten in the world. Nothing can equal the seeds sown by our ancestry. Rome went; Greece shared the same fate; the might of the Pharaohs was broken; Japan has become westernised; of China nothing can be said; but India is still, somehow or other, sound at the foundation.
Greece, Egypt, Rome — all have been erased from this world, yet we continue to exist. There is something in us, that our character never ceases from the face of this world, defying global hostility for centuries.
1900s, Hind Swaraj (1908)

The Tragic Sense of Life (1913), X : Religion, the Mythology of the Beyond and the Apocatastasis

Speech in Westminster Hall (30 November 1954) for his eightieth birthday, quoted in The Times (1 December 1954), p. 11
Post-war years (1945–1955)

"Letter from Prison" http://www.unification.net/news/BoHiPak20061106.html, 2006

Source: The Voyage of the Beagle (1839), chapter XVII: "Galapagos Archipelago" (second edition, 1845), pages 393-394 http://darwin-online.org.uk/content/frameset?pageseq=406&itemID=F14&viewtype=image

(27th July 1822) Sketches from Drawings by Mr. Dagley. Sketch the First. Time arresting the Career of Pleasure.
The London Literary Gazette, 1821-1822

Contact with Space (1957)

Egualmente apprestato ad ogni sorte,
Si prometta vittoria, e sprezzi morte.
Canto X, stanza 38 (tr. Wickert)
Gerusalemme Liberata (1581)

Junagadh (Gujarat) Mirat-i-Ahmdi, translated into English by M.F. Lokhandwala, Baroda, 1965,pp 47-52

"The Concept of Truth in Formalized Languages" (1931) in Logic, Semantics, Metamathematics: Papers from 1923 to 1938 (1956) Tr. J. H. Woodger.

Speech in Birmingham (5 March 1925), quoted in On England, and Other Addresses (1926), pp 25-27.
1925

Shampoo Planet (1992)

"Philosophy and Fate"
The Protestant Era (1948)

The House in Paris (1935)

Eino Leino. "The Harp-Of-the-Wind," (1905), Leevi Lehto (transl.), in: Leevi Lehto. Leevi Lehto. Finnish poetry: then and now, January 2005. Published online at upenn.edu. Accessed 20-03-2013

Brute sub occasu solis trans Gallica regna
Insula in occeano est habitata gigantibus olim.
Nunc deserta quidem gentibus apta tuis.
Illa tibi fietque tuis locus aptus in aevum;
Hec erit et natis altera Troia tuis,
Hic de prole tua reges nascentur et ipsis
Totius terrae subditus orbis erit.
Bk. 1, ch. 11; p. 101.
Historia Regum Britanniae (History of the Kings of Britain)

1960s

Ancient Israel’s Faith and History: An Introduction the Bible in Context (2001)

Books, What's So Great About America (2003)

Source: Love and Will (1969), p. 136
Context: The daimonic power does not merely take the individual over as its victim, but works through him psychologically, it clouds his judgment, makes it harder for him to see reality, but still leaves him with the responsibility for the act. This is the age old dilemma of my own personal responsibility even though I am ruled by fate. It is the ultimate statement that truth and reality are psychologized only to a limited extent. Aeschylus is not impersonal but transpersonal, a believer in fate and moral responsibility at the same time.

Source: 1840s, The Concept of Anxiety (1844), p. 96-97
Context: Anxiety and nothing always correspond to each other. As soon as the actuality of freedom and of spirit is posited, anxiety is canceled. But what then does the nothing of anxiety signify more particularly in paganism. This is fate. Fate is a relation to spirit as external. It is the relation between spirit and something else that is not spirit and to which fate nevertheless stands in a spiritual relation. Fate may also signify exactly the opposite, because it is the unity of necessity and accidental. … A necessity that is not conscious of itself is eo ipso the accidental in relation to the next moment. Fate, then, is the nothing of anxiety.

1850s, The Present Aspect of the Slavery Question (1859)
Context: Mister Douglas in his speech at Memphis expressly says, 'Whenever a territory has a climate, soil, and productions making it the interest of the inhabitants to encourage slave property, they will pass a slave-code and give it encouragement'. He adds that they have a right to do it, and in his late speech at Columbus he declares that there must be no interference with any action of any state, insisting, according to the report, amid great laughter at the exquisite humor of the witticism, 'If you go over to Virginia to steal her Negroes, I trust she will catch you and put you in jail with other thieves'. Ah, Mr. Douglas! Mr. Douglas! if the little child just born to you were stolen from your arms and sold into slavery, and you went through fire and water to rescue her, would you say so airily, so jauntily, with such pleasant humor, that if you went to steal her you trust you would be caught and put in jail with other thieves? And yet not more do you love that child hanging at this moment upon her mother's bosom, than an old slave mother whom I know in the hospital across the river loved the child who forty years ago was torn from her breast and sold, and of whose fate for forty years that silent, sorrowing Rachel has not heard?

PENN Address (2004)
Context: When the potatoes ran out, millions of Irish men, women and children packed their bags got on a boat and showed up right here. And we're still doing it. We're not even starving anymore, loads of potatoes. In fact if there's any Irish out there, I've breaking news from Dublin, the potato famine is over you can come home now. But why are we still showing up? Because we love the idea of America.
We love the crackle and the hustle, we love the spirit that gives the finger to fate, the spirit that says there's no hurdle we can't clear and no problem we can't fix.

Context: : These have often been attributed to Thomas Jefferson, but also to Thomas Paine, Abraham Lincoln, and many others; Lord Denning in The Road to Justice (1988) states that the phrase originated in a statement of Irish orator John Philpot Curran in 1790: "It is the common fate of the indolent to see their rights become a prey to the active. The condition upon which God hath given liberty to man is eternal vigilance."

St. 3.
Ode Recited at the Harvard Commemoration http://www.readbookonline.net/readOnLine/1169/ (July 21, 1865)
Context: The little that we do
Is but half-nobly true;
With our laborious hiving
What men call treasure, and the gods call dross,
Life seems a jest of Fate's contriving,
Only secure in every one's conniving,
A long account of nothings paid with loss.

Source: Aeneid (29–19 BC), Book I, Line 382

Quoted in "Contexts" (1982) by Irena Klepfisz http://www.theparisreview.org/interviews/4569/the-art-of-fiction-no-29-katherine-anne-porter

1960s, The American Promise (1965)
Context: At times history and fate meet at a single time in a single place to shape a turning point in man's unending search for freedom. So it was at Lexington and Concord. So it was a century ago at Appomattox. So it was last week in Selma, Alabama. There, long-suffering men and women peacefully protested the denial of their rights as Americans. Many were brutally assaulted. One good man, a man of God, was killed.

As quoted in "What's On: Soul's latest talent" in Birmingham Evening Mail (12 February 2005).
Context: "Black Horse and the Cherry Tree" is inspired by old blues, Nashville psycho hillbillies & hazy memories. It tells the story of finding yourself lost on your path, and a choice has to be made. It's about gambling, fate, listening to your heart, and having the strength to fight the darkness that's always willing to carry you off.

Early Autumn : A Story of a Lady (1926)
Context: She had turned her back upon them all and no awful fate had overtaken her; instead, she had taken a firm hold upon life and made of it a fine, even glittering, success; and this is a thing which is not easily forgiven. <!-- p. 8

Psychedelic Society (1984)
Context: !-- ~28m57s -->Because too much we have lived in the light of the idea that your ideology will be dictated to you essentially by geography! And if you're born in India, you'll find out that the Cosmos is one way; if you're born in Brooklyn, you find out it's another way. What we need to do is transcend these localized grids of fate, which make us what we are but don't want to be.

1940s, Third inaugural address (1941)

IV, 10, 27.
Historiarum Alexandri Magni Macedonis Libri Qui Supersunt, Book IV

Prologue
The Path of the King (1921)
Context: Generations follow, oblivious of the high beginnings, but there is that in the stock which is fated to endure. The sons and daughters blunder and sin and perish, but the race goes on, for there is a fierce stuff of life in it. It sinks and rises again and blossoms at haphazard into virtue or vice, since the ordinary moral laws do not concern its mission. Some rags of greatness always cling to it, the dumb faith that sometime and somehow that blood drawn from kings it never knew will be royal again. Though nature is wasteful of material things, there is no waste of spirit. And then after long years there comes, unheralded and unlooked-for, the day of the Appointed Time...

The Challenge of Peace speech https://books.google.co.uk/books?id=l-8zjFmqrWsC&pg=PA58&lpg=PA58&dq=%22I+am+convinced+that+the+United+Nations+provides+the+best+road+to+the+future+for+those+who+have+confidence+in+our+capacity+to+shape+our+own+fate+on+this+planet.%22+-quotes&source=bl&ots=4qdPUuEgR7&sig=veV7jGeSlmXbDn1FGnWvTky3kSM&hl=en&sa=X&ved=0ahUKEwjb04WzhLnNAhXBtBoKHbSPAQEQ6AEIHjAA#v=onepage&q=%22I%20am%20convinced%20that%20the%20United%20Nations%20provides%20the%20best%20road%20to%20the%20future%20for%20those%20who%20have%20confidence%20in%20our%20capacity%20to%20shape%20our%20own%20fate%20on%20this%20planet.%22%20-quotes&f=false, 1980
Context: I do not expect miracles or spectacular successes - sound political progress is seldom based in either - but I am convinced that the United Nations provides the best road to the future for those who have confidence in our capacity to shape our own fate on this planet.

Judith Grant interview (1999)
Context: I literally never meet anybody who ever talks about God as something other than a kind of big man. I think God is a wondrous spirit, infinite, eternal, and unchangeable, but only interested in men as part of a giant creation which is pulsing with life.
People say, when a relative dies: "Oh, how could God have taken her away so young and with so much before her?" God doesn't give a bugger about how young she is. He probably isn't noticing particularly. That's just the way a lot of things happen. A lot gets spilled, you know, in nature. When you look at what's going on out there now, those trees are dropping seeds by literally the hundreds of thousands and millions, and one or two of them may take on. I think that that is the way that God functions. He doesn't care nearly as much about individuals and individual fates as we would like to suppose. But by trying to ally ourselves with the totality of things, we may get into Tao as they say in the East and be part of it, really take part in it, and not just regard ourselves as a kind of miraculous creation and the rest just sort of stage scenery against which we perform.

Way of Wyrd, Introduction : What is "Wyrd"? http://www.wayofwyrd.com/introduction_pc.html
Context: Wyrd is the unfolding of our personal destiny. It has sometimes been translated into modern English as "fate." But it is much deeper than that. It does not see our lives as "pre-determined." Rather, it is an all-encompassing view which connects us to all things, thoughts, emotions, events in the cosmos as if through the threads of an enormous, invisible but dynamic web. Today, scientists know intellectually that all things are interconnected. But the power of Wyrd is to realise this in our inner being, and to know how to use it to manifest our personal destiny.
Today, through a deep connection with wyrd, we are inspired to see our lives in a new and empowering way. It restores our experience of the healing power of love, nature and creativity. It is about letting into our lives the guidance of an extended universe of spirit. It brings ancient wisdom together with modern science in the service of enhancing our lives, and the integrity of our human presence on the planet.

Source: Ulysses (1842), l. 63-70
Context: It may be that the gulfs will wash us down;
It may be that we shall touch the Happy Isles,
And see the great Achilles, whom we knew.
Though much is taken, much abides; and though
We are not now that strength which in old days
Moved earth and heaven, that which we are, we are —
One equal temper of heroic hearts,
Made weak by time and fate, but strong in will
To strive, to seek, to find, and not to yield.

Source: 1890s, The Principles of Psychology (1890), Ch. 4

Black Boy (1945)

Letter to François Adriaan van der Kemp (16 February 1809)
1800s
Context: I will insist that the Hebrews have done more to civilize men than any other nation. If I were an atheist, and believed in blind eternal fate, I should still believe that fate had ordained the Jews to be the most essential instrument for civilizing the nations. If I were an atheist of the other sect, who believe or pretend to believe that all is ordered by chance, I should believe that chance had ordered the Jews to preserve and propagate to all mankind the doctrine of a supreme, intelligent, wise, almighty sovereign of the universe, which I believe to be the great essential principle of all morality, and consequently of all civilization.

"Entre oui et non" in L'Envers et l'endroit (1937), translated as "Between Yes and No", in World Review magazine (March 1950), also quoted in The Artist and Political Vision (1982) by Benjamin R. Barber and Michael J. Gargas McGrath
Context: Don't let them tell us stories. Don't let them say of the man sentenced to death "He is going to pay his debt to society," but: "They are going to cut off his head." It looks like nothing. But it does make a little difference. And then there are people who prefer to look their fate in the eye.

Review of Magnolia (1999), in review for Great Movies (27 November 2008) http://www.rogerebert.com/reviews/great-movie-magnolia-1999
Reviews, Four star reviews
Context: Magnolia is a film of sadness and loss, of lifelong bitterness, of children harmed and adults destroying themselves. As the narrator tells us near the end, "We may be through with the past, but the past is never through with us." In this wreckage of lifetimes, there are two figures, a policeman and a nurse, who do what they can to offer help, hope and love. … The central theme is cruelty to children, and its lasting effect. This is closely linked to a loathing or fear of behaving as we are told, or think, that we should. … As an act of filmmaking, it draws us in and doesn't let go. It begins deceptively, with a little documentary about amazing coincidences (including the scuba diver scooped by a fire-fighting plane and dumped on a forest fire) … coincidences and strange events do happen, and they are as real as everything else. If you could stand back far enough, in fact, everything would be revealed as a coincidence. What we call "coincidences" are limited to the ones we happen to notice. … In one beautiful sequence, Anderson cuts between most of the major characters all simultaneously singing https://www.youtube.com/watch?v=aNmKghTvj0E Aimee Mann's "It's Not Going to Stop." A directorial flourish? You know what? I think it's a coincidence. Unlike many other "hypertext movies" with interlinking plots, Magnolia seems to be using the device in a deeper, more philosophical way. Anderson sees these people joined at a level below any possible knowledge, down where fate and destiny lie. They have been joined by their actions and their choices.
And all leads to the remarkable, famous, sequence near the film's end when it rains frogs. Yes. Countless frogs, still alive, all over Los Angeles, falling from the sky. That this device has sometimes been joked about puzzles me. I find it a way to elevate the whole story into a larger realm of inexplicable but real behavior. We need something beyond the human to add another dimension. Frogs have rained from the sky eight times this century, but never mind the facts. Attend instead to Exodus 8:2, which is cited on a placard in the film: "And if thou refuse to let them go, behold, I will smite your whole territory with frogs." Let who go? In this case, I believe, it refers not to people, but to fears, shames, sins.
Magnolia is one of those rare films that works in two entirely different ways. In one sense, it tells absorbing stories, filled with detail, told with precision and not a little humor. On another sense, it is a parable. The message of the parable, as with all good parables, is expressed not in words but in emotions. After we have felt the pain of these people, and felt the love of the policeman and the nurse, we have been taught something intangible, but necessary to know.

Source: 1840s, The Concept of Anxiety (1844), p. 96-97
Context: Anxiety and nothing always correspond to each other. As soon as the actuality of freedom and of spirit is posited, anxiety is canceled. But what then does the nothing of anxiety signify more particularly in paganism. This is fate. Fate is a relation to spirit as external. It is the relation between spirit and something else that is not spirit and to which fate nevertheless stands in a spiritual relation. Fate may also signify exactly the opposite, because it is the unity of necessity and accidental. … A necessity that is not conscious of itself is eo ipso the accidental in relation to the next moment. Fate, then, is the nothing of anxiety.

Kaddish for a Child Not Born (1990)
Context: What we usually mean by fate is what we least understand, that is to say, ourselves, that subversive, unknown individual constantly plotting against us, whom, estranged and alienated but still bowing with disgust before his might, we call, for the of simplicity, fate.

Variant translation:
She was one of those pretty and charming girls, born by a blunder of destiny in a family of employees. She had no dowry, no expectations, no means of being known, understood, loved, married by a man rich and distinguished; and she let them make a match for her with a little clerk in the Department of Education.
La Parure (The Necklace) (1884)
Context: The girl was one of those pretty and charming young creatures who sometimes are born, as if by a slip of fate, into a family of clerks. She had no dowry, no expectations, no way of being known, understood, loved, married by any rich and distinguished man; so she let herself be married to a little clerk of the Ministry of Public Instruction.

Ch 8
The Rahotep series, Book 3: Egypt: The Book of Chaos (2011)
Context: A little distance had opened between us, almost unnoticed, rarely acknowledged. We made love infrequently. The couch was for sleep at the end of exhausting days. I confided in her less often. Perhaps that is the fate of all marriages.

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. XIX : Grand Pontiff, p. 316
Context: That which we say and do, if its effects last not beyond our lives, is unimportant. That which shall live when we are dead, as part of the great body of law enacted by the dead, is the only act worth doing, the only Thought worth speaking. The desire to do something that shall benefit the world, when neither praise nor obloquy will reach us where we sleep soundly in the grave, is the noblest ambition entertained by man.
It is the ambition of a true and genuine Mason. Knowing the slow processes by which the Deity brings about great results, he does not expect to reap as well as sow, in a single lifetime. It is the inflexible fate and noblest destiny, with rare exceptions, of the great and good, to work, and let others reap the harvest of their labors. He who does good, only to be repaid in kind, or in thanks and gratitude, or in reputation and the world's praise, is like him who loans his money, that he may, after certain months, receive it back with interest. To be repaid for eminent services with slander, obloquy, or ridicule, or at best with stupid indifference or cold ingratitude, as it is common, so it is no misfortune, except to those who lack the wit to see or sense to appreciate the service, or the nobility of soul to thank and reward with eulogy, the benefactor of his kind. His influences live, and the great Future will obey; whether it recognize or disown the lawgiver.

Source: Going Bovine (2009), p. 338
Context: Balder holds up a completely blank rune. Wyrd. The beginning and the end. Fate.
I don't know what that means, but it's not doing anything to uncreep me.

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."

Source: In My Own Way: An Autobiography 1915-1965 (1972), p. xiii

The Tragic Sense of Life (1913), XI : The Practical Problem
Context: More than a century ago, in 1804, in Letter XC of that series that constitutes the immense monody of his Obermann, Sénancour wrote the words which I have put at the head of this chapter — and of all the spiritual descendants of the patriarchal Rousseau, Sénancour was the most profound and intense; of all the men of heart and feeling that France has produced, not excluding Pascal, he was the most tragic. "Man is perishable. That may be; but let us perish resisting, and if it is nothingness that awaits us, do not let us so act that it shall be a just fate." Change this sentence from it negative to the positive form — "And if it is nothingness that awaits us, let us so act that it shall be an unjust fate" — and you get the firmest basis of action for the man who cannot or will not be a dogmatist.

Source: Gertrude (1910), p. 236
Context: It was no different with my own life, and with Gertrude's and that of many others. Fate was not kind, life was capricious and terrible, and there was no good or reason in nature. But there is good and reason in us, in human beings, with whom fortune plays, and we can be stronger than nature and fate, if only for a few hours. And we can draw close to one another in times of need, understand and love one another, and live to comfort each other. And sometimes, when the black depths are silent, we can do even more. We can then be gods for moments, stretch out a commanding hand and create things which were not there before and which, when they are created, continue to live without us. Out of sounds, words, and other frail and worthless things, we can construct playthings — songs and poems full of meaning, consolation and goodness, more beautiful and enduring than the grim sport of fortune and destiny. We can keep the spirit of God in our hearts and, at times, when we are full of Him, He can appear in our eyes and our words, and also talk to others who do no know or do not wish to know Him. We cannot evade life's course, but we can school ourselves to be superior to fortune and also to look unflinchingly upon the most painful things.

Max Weber, letter to Ferdinand Tönnies, Feb. 19, 1909; As cited in: . Uncertain Victory: Social Democracy and Progressivism in European and American Thought, 1870-1920. Oxford University Press, 24 mrt. 1988. p. 498
Context: When I studied modern Catholic literature in Rome a few years ago, I became convinced how hopeless is to think that there are any scientific results this church cannot digest... I could not honestly participate in such anti-clericalism. It is true that I am absolutely unmusical in matters religious and that I have neither the need nor the ability to erect any religious edifices within me — that is simply impossible for me, and I reject it. But after examining myself carefully I must say that I am neither anti-religious nor irreligious. In this regard too I consider myself a cripple, a stunted man whose fate it is to admit honestly that he must put up with this state of affairs (so as not to fall for some romantic swindle)... For you a theologian of liberal persuasion (whether Catholic or Protestant) is necessarily most abhorrent as the typical representative of a halfway position; for me he is in human terms infinitely more valuable and interesting... than the intellectual (and basically cheap) pharisaism of naturalism, which is intolerably fashionable and in which there is much less life than in the religious position (again, depending on the case, of course!)

1970s, Remarks on pardoning Nixon (1974)
Context: It is not the ultimate fate of Richard Nixon that most concerns me, though surely it deeply troubles every decent and every compassionate person. My concern is the immediate future of this great country.
In this, I dare not depend upon my personal sympathy as a long-time friend of the former President, nor my professional judgment as a lawyer, and I do not.
As President, my primary concern must always be the greatest good of all the people of the United States whose servant I am. As a man, my first consideration is to be true to my own convictions and my own conscience.

The Myth of Sisyphus (1942), The Myth of Sisyphus
Context: There is no fate that can not be surmounted by scorn.
If the descent is thus sometimes performed in sorrow, it can also take place in joy. This word is not too much. Again I fancy Sisyphus returning toward his rock, and the sorrow was in the beginning.

Source: My Several Worlds (1954), p. 52 - 53
Context: Every event has had its cause, and nothing, not the least wind that blows, is accident or causeless. To understand what happens now one must find the cause, which may be very long ago in its beginning, but is surely there, and therefore a knowledge of history as detailed as possible is essential if we are to comprehend the present and be prepared for the future. Fate, Mr. Kung taught me, is not the blind superstition or helplessness that waits stupidly for what may happen. Fate is unalterable only in the sense that given a cause, a certain result must follow, but no cause is inevitable in itself, and man can shape his world if he does not resign himself to ignorance.

1930s, Address to the Governing Board of the Pan American Union (1939)
Context: There is no fatality which forces the Old World towards new catastrophe. Men are not prisoners of fate, but only prisoners of their own minds. They have within themselves the power to become free at any moment.

Speech to the thirtieth anniversary of the Junior Imperial League in Kingsway Hall (19 June 1926), quoted in Our Inheritance (London: Hodder and Stoughton, 1938), pp. 17-18.
1926
Context: You have to realize that these years in which we are living, the years into which we are entering, are going to be, as no years before have been, the real testing-time of democracy... We in this country may make a fearful mess of it; and if we make a mess of it, we shall get something much worse&mdash; we shall get a tyranny of some kind or other. I don't know what form of tyranny it may be. It may be the communist tyranny; it may be tyranny from the other end. But if you cannot evolve a sound and sane democracy, that will be the fate of the country.

Φιλεῖ δὲ τίκτειν Ὕβρις
μὲν παλαιὰ νεά-
ζουσαν ἐν κακοῖς βροτῶν
Ὕβριν τότ' ἢ τόθ', ὅτε τὸ κύριον μόλῃ.
Source: Oresteia (458 BC), Agamemnon, lines 763–766 (tr. Anna Swanwick)

Book II: The City, Ch. II
Casuals of the Sea (1916)

"The Knight, Death and the Devil," lines 34-39
The Seven-League Crutches (1951)
Context: Death and the devil, what are these to him?
His being accuses him — and yet his face is firm
In resolution, in absolute persistence;
The folds of smiling do for steadiness;
The face is its own fate — a man does what he must —
And the body underneath it says: I am.

Source: Oresteia (458 BC), Agamemnon, lines 1327–1329 (tr. E. D. A. Morshead)

Japan, the Beautiful and Myself (1969)
Context: "If you meet a Buddha, kill him. If you meet a patriarch of the law, kill him."
This is a well-known Zen motto. If Buddhism is divided generally into the sects that believe in salvation by faith and those that believe in salvation by one's own efforts, then of course there must be such violent utterances in Zen, which insists upon salvation by one's own efforts. On the other side, the side of salvation by faith, Shinran, the founder of the Shin sect, once said: "The good shall be reborn in paradise, and how much more shall it be so with the bad." This view of things has something in common with Ikkyu's world of the Buddha and world of the devil, and yet at heart the two have their different inclinations. Shinran also said: "I shall not take a single disciple."
"If you meet a Buddha, kill him. If you meet a patriarch of the law, kill him." "I shall not take a single disciple." In these two statements, perhaps, is the rigorous fate of art.

The Kasîdah of Hâjî Abdû El-Yezdî (1870)
Context: Haply the Law that rules the world allows to man the widest range;
And haply Fate's a Theist-word, subject to human chance and change.
This "I" may find a future Life, a nobler copy of our own,
Where every riddle shall be ree'd, where every knowledge shall be known;
Where 'twill be man's to see the whole of what on Earth he sees in part;
Where change shall ne'er surcharge the thought; nor hope defer'd shall hurt the heart.

"Men Made Out of Words"
Transport to Summer (1947)
Context: Life consists
Of propositions about life. The human
Revery is a solitude in which
We compose these propositions, torn by dreams, By the terrible incantations of defeats
And by the fear that the defeats and the dreams are one. The whole race is a poet that writes down
The eccentric propositions of its fate.

Man in the Modern Age (1933)
Context: The vicious circle of dread of war which leads the nations to arm themselves for self-protection, with the result that bloated armaments ultimately lead to the war which they were intended to avert, can be broken in either of two conceivable ways. There might arise a unique world power, brought into being by the unification of all those now in possession of weapons, and equipped with the capacity to forbid the lesser and unarmed nations to make war. On the other hand, it may arise by the working of a fate to us still inscrutable which, out of ruin, will disclose a way towards the development of a new human being. To will the discovery of this way would be blind impotence, but those who do not wish to deceive themselves will be prepared for the possibility.<!-- p. 97

III.
Prometheus (1816)
Context: Thy Godlike crime was to be kind,
To render with thy precepts less
The sum of human wretchedness,
And strengthen Man with his own mind;
But baffled as thou wert from high,
Still in thy patient energy,
In the endurance, and repulse
Of thine impenetrable Spirit,
Which Earth and Heaven could not convulse,
A mighty lesson we inherit:
Thou art a symbol and a sign
To Mortals of their fate and force;
Like thee, Man is in part divine,
A troubled stream from a pure source;
And Man in portions can foresee
His own funereal destiny;
His wretchedness, and his resistance,
And his sad unallied existence:
To which his Spirit may oppose
Itself — and equal to all woes,
And a firm will, and a deep sense,
Which even in torture can decry
Its own concenter'd recompense,
Triumphant where it dares defy,
And making Death a Victory.

Speech on the 50th anniversary of the UN Universal Declaration of Human Rights, Prague Castle (10 December 1998)
Context: The history of the human race has generated several papers articulating basic moral imperatives, or fundamental principles, of human coexistence that — maybe in association with concurring historical events — substantially influenced the fate of humanity on this planet. Among these historic documents, the Universal Declaration of Human Rights — adopted fifty years ago today — holds a very special, indeed, unique position. It is the first code of ethical conduct that was not a product of one culture, or one sphere of civilization only, but a universal creation, shaped and subscribed to by representatives of all humankind. Since its very inception, the Declaration has thus represented a planetary, or global commitment, a global intention, a global guideline. For this reason alone, this exceptional document — conceived as a result of a profound human self-reflection in the wake of the horrors of World War II, and retaining its relevance ever since — deserves to be remembered today.

Source: Violent Universe (1969), p. 25

Source: Gertrude (1910), p. 3
Context: When I take a long look at my life, as though from outside, it does not appear particularly happy. Yet I am even less justified in calling it unhappy, despite all its mistakes. After all, it is foolish to keep probing for happiness or unhappiness, for it seems to me it would be hard to exchange the unhappiest days of my life for all the happy ones. If what matters in a person's existence is to accept the inevitable consciously, to taste the good and bad to the full and to make for oneself a more individual, unaccidental and inward destiny alongside one's external fate, then my life has been neither empty nor worthless. Even if, as it is decreed by the gods, fate has inexorably trod over my external existence as it does with everyone, my inner life has been of my own making. I deserve its sweetness and bitterness and accept full responsibility for it.

Source: Aeneid (29–19 BC), Book X, Line 113

Phone interview on The Majority Report, 2004-04-02

Letter to Richard Price (22 March 1778) regarding Price's pamphlet, Observations on Civil Liberty and the Justice and Policy of the War with America (1776).
Context: The fate of America is already decided — Behold her independent beyond recovery. — But will She be free and happy? — Can this new people, so advantageously placed for giving an example to the world of a constitution under which man may enjoy his rights, freely exercise all his faculties, and be governed only by nature, reason and justice — Can they form such a Constitution? — Can they establish it upon a never failing foundation, and guard against every source of division and corruption which may gradually undermine and destroy it? … It is impossible not to wish ardently that this people may attain to all the prosperity of which they are capable. They are the hope of the world. They may become a model to it. They may prove by fact that men can be free and yet tranquil; and that it is in their power to rescue themselves from the chains in which tyrants and knaves of all descriptions have presumed to bind them under the pretence of the public good. They may exhibit an example of political liberty, of religious liberty, of commercial liberty, and of industry. The Asylum they open to the oppressed of all nations should console the earth. The case with which the injured may escape from oppressive governments, will compel Princes to become just and cautious; and the rest of the world will gradually open their eyes upon the empty illusions with which they have been hitherto cheated by politicians. But for this purpose America must preserve herself from these illusions; and take care to avoid being what your ministerial writers are frequently saying She will be — an image of our Europe — a mass of divided powers contending for territory and commerce, and continually cementing the slavery of the people with their own blood.

"I look upon the future with fear..." (1838)
Poems

The Enchiridion (c. 135)

"Elfin Song" (1850).
Context: What if there be a fated day
When the Faery Isle shall pass away,
And its beautiful groves and fountains seem
The myths of a long, delicious dream!
A century's joys shall first repay
Our hearts, for the evil of that day;
And the Elfin-King has sworn to wed
A daughter of Earth, whose child shall be,
By cross and water hallowe'd,
From the fairies' doom forever free.
What if there be a fated day!
It is far away! it is far away!
Maiden, fair Maiden, I, who sing
Of this summer isle am the island King.

Source: Flatland: A Romance of Many Dimensions (1884), PART I: THIS WORLD, Chapter 9. Of the Universal Colour Bill
Context: The Art of Sight Recognition, being no longer needed, was no longer practised; and the studies of Geometry, Statics, Kinetics, and other kindred subjects, came soon to be considered superfluous, and fell into disrespect and neglect even at our University. The inferior Art of Feeling speedily experienced the same fate at our Elementary Schools.... Year by year the Soldiers and Artisans began more vehemently to assert — and with increasing truth — that there was no great difference between them and the very highest class of Polygons, now that they were raised to an equality with the latter, and enabled to grapple with all the difficulties and solve all the problems of life, whether Statical or Kinetical, by the simple process of Colour Recognition. Not content with the natural neglect into which Sight Recognition was falling, they began boldly to demand the legal prohibition of all "monopolizing and aristocratic Arts" and the consequent abolition of all endowments for the studies of Sight Recognition, Mathematics, and Feeling. Soon, they began to insist that inasmuch as Colour, which was a second Nature, had destroyed the need of aristocratic distinctions, the Law should follow in the same path, and that henceforth all individuals and all classes should be recognized as absolutely equal and entitled to equal rights.

the freedom of man and of nations — could never have been the origin of two world wars. These latter were brought about by fate, which exercises its power owing to the weakness and decline of freedom and of the creative spirit of man. Almost all contemporary political ideologies, with their characteristic tendency to state-idolatry, are likewise largely a product of two world wars, begotten as they are of the inexorability's of fate.
Source: Political Testament (1949), p. 32

"Philosophy and Fate"
The Protestant Era (1948)
Context: The union of kairos and logos is the philosophical task set for us in philosophy and in all fields that are accessible to the philosophical attitude. The logos is to be taken up into the kairos, universal values into the fullness of time, truth into the fate of existence. The separation of idea and existence has to be brought to an end. It is the very nature of essence to come into existence, to enter into time and fate. This happens to essence not because of something extraneous to it; it is rather the expression of its own intrinsic character, of its freedom. And it is essential to philosophy to stand in existence, to create out of time and fate. It would be wrong if one were to characterize this as a knowledge bound to necessity. Since existence itself stands in fate, it is proper that philosophy should also stand in fate. Existence and knowledge both are subject to fate. The immutable and eternal heaven of truth of which Plato speaks is accessible only to a knowledge that is free from fate—to divine knowledge. The truth that stands in fate is accessible to him who stands within fate, who is himself an element of fate, for thought is a part of existence. And not only is existence fate to thought, but so also is thought fate to existence, just as everything is fate to everything else. Thought is one of the powers of being, it is a power within existence. And it proves its power by being able to spring out of any given existential situation and create something new! It can leap over existence just as existence can leap over it. Because of this characteristic of thought, the view perhaps quite naturally arose that thought may be detached from existence and may therefore liberate man from his hateful bondage to it. But the history of philosophy itself has shown that this opinion is a mistaken one. The leap of thought does not involve a breaking of the ties with existence; even in the act of its greatest freedom, thought remains bound to fate. Thus the history of philosophy shows that all existence stands in fate. Every finite thing possesses a certain power of being of its own and thus possesses a capacity for fate. The greater a finite thing’s autonomous power of being is, the higher is its capacity for fate and the more deeply is the knowledge of it involved in fate. From physics on up to the normative cultural sciences there is a gradation, the logos standing at the one end and the kairos at the other. But there is no point at which either logos or kairos alone is to be found. Hence even our knowledge of the fateful character of philosophy must at the same time stand in logos and in kairos. If it stood only in the kairos, it would be without validity and the assertion would be valid only for the one making it; if it stood only in the logos, it would be without fate and would therefore have no part in existence, for existence is involved in fate.

The Metamorphosis (1915)
Context: What a fate: to be condemned to work for a firm where the slightest negligence at once gave rise to the gravest suspicion! Were all the employees nothing but a bunch of scoundrels, was there not among them one single loyal devoted man who, had he wasted only an hour or so of the firm's time in the morning, was so tormented by conscience as to be driven out of his mind and actually incapable of leaving his bed?

Prometheus
Poems (1851), Prometheus
Context: Hard I strove
To put away my immortality,
Till my collected spirits swell'd my heart
Almost to bursting; but the strife is past.
It is a fearful thing to be a god,
And, like a god, endure a mortal's pain;
To be a show for earth and wondering heaven
To gaze and shudder at! But I will live,
That Jove may know there is a deathless soul
Who ne'er will be his subject. Yes, 'tis past.
The stedfast Fates confess my absolute will,—
Their own co-equal.

55 min 20 sec
Cosmos: A Personal Voyage (1990 Update), Who Speaks for Earth? [Episode 13]
Context: Since this series' maiden voyage, the impossible has come to pass: Mighty walls that maintained insuperable ideological differences have come tumbling down; deadly enemies have embraced and begun to work together. The imperative to cherish the Earth and protect the global environment that sustains all of us has become widely accepted, and we've begun, finally, the process of reducing the obscene number of weapons of mass destruction. Perhaps we have, after all, decided to choose life. But we still have light years to go to ensure that choice. Even after the summits and the ceremonies and the treaties, there are still some 50,000 nuclear weapons in the world — and it would require the detonation of only a tiny fraction of them to produce a nuclear winter, the predicted global climatic catastrophe that would result from the smoke and the dust lifted into the atmosphere by burning cities and petroleum facilities.
The world scientific community has begun to sound the alarm about the grave dangers posed by depleting the protective ozone shield and by greenhouse warming, and again we're taking some mitigating steps, but again those steps are too small and too slow. The discovery that such a thing as nuclear winter was really possible evolved out of the studies of Martian dust storms. The surface of Mars, fried by ultraviolet light, is also a reminder of why it's important to keep our ozone layer intact. The runaway greenhouse effect on Venus is a valuable reminder that we must take the increasing greenhouse effect on Earth seriously.
Important lessons about our environment have come from spacecraft missions to the planets. By exploring other worlds we safeguard this one. By itself, I think this fact more than justifies the money our species has spent in sending ships to other worlds. It is our fate to live during one of the most perilous and, at the same time, one of the most hopeful chapters in human history.
Our science and our technology have posed us a profound question. Will we learn to use these tools with wisdom and foresight before it's too late? Will we see our species safely through this difficult passage so that our children and grandchildren will continue the great journey of discovery still deeper into the mysteries of the Cosmos? That same rocket and nuclear and computer technology that sends our ships past the farthest known planet can also be used to destroy our global civilization. Exactly the same technology can be used for good and for evil. It is as if there were a God who said to us, “I set before you two ways: You can use your technology to destroy yourselves or to carry you to the planets and the stars. It's up to you.”

Variant translation: Death is softer by far than tyranny.
Source: Oresteia (458 BC), Agamemnon, line 1364

Sylphs
Poems (1851), Prometheus
Context: He grew, and grew,
A star-bright sign of fated empery;
And all conspiring omens led him on
To lofty purpose and pre-eminence.
The mountain eagles, towering in their pride,
Stoop'd at his beck and flock'd about his path,
Like the small birds by wintry famine tamed;
Or with their dusky and expansive wings
Shaded and fann'd him as he slept at noon.
The lightnings danced before him sportively,
And shone innocuous as the pale cold moon
In the clear blue of his celestial eye.