Quotes about fake

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Boisgeloup, winter 1934
Richard Friedenthal, (1963, p. 259)
Quotes, 1930's, "Conversations avec Picasso," 1934–35

Letter Four (16 July 1903)
Letters to a Young Poet (1934)

Playing With Your Head (1986)

Robert Burns Woodward, "Art and Science in the Synthesis of Organic Compounds: Retrospect and Prospect," in Pointers and Pathways in Research (Bombay:CIBA of India, 1963).

Source: Company Manners: A Cultural Inquiry into American Life (1954), p. 76.

Carved into a sheet of plywood inside the "Magic Bus", May 2, 1992

"Über unendliche, lineare Punktmannigfaltigkeiten" in Mathematische Annalen 20 (1882) <!-- pp 113-121 --> Quoted in "Cantor's Grundlagen and the paradoxes of Set Theory" by William W. Tait

Falsch am Positivismus ist, daß er die nun einmal gegebene Arbeitsteilung, die der Wissenschaften von der gesellschaftlichen Praxis und die innerhalb der Wissenschaft, als Maß des Wahren supponiert und keine Theorie erlaubt, welche die Arbeitsteilung selbst als abgeleitet, vermittelt durchsichtig machen, ihrer falschen Autorität entkleiden könnte.
Source: Wozu noch Philosophie? [Why still philosophy?] (1963), p. 10

"The Distracted Public" (1990), p. 159
It All Adds Up (1994)

The Notebooks of Leonardo da Vinci (1883), XIX Philosophical Maxims. Morals. Polemics and Speculations.

Poem I, lines 11-13; translation by Richard H. Green
The Consolation of Philosophy · De Consolatione Philosophiae, Book III

Or how about this: "Those who cannot condemn the past repeat it in order to remember it."
Source: The Grump (no. 1) http://www.errolmorris.com/content/grump/grump1.html

The critical review, or annals of literature, Volume XXVI http://books.google.es/books?id=aItKAAAAcAAJ&printsec=frontcover&hl=es#v=onepage&q&f=false, by A Society of Gentlemen (1768) p. 450

Source: Less Than Nothing (2012), Chapter Two, The Thing Itself: Hegel, pp. 200

Letter to the Chancellors of the European Universities. Collected Works, vol. 1, pt. 2 (1956, trans. 1968).

Pt. I, lines 173–174.
Absalom and Achitophel (1681)

III, lines 75-78, John Dryden, trans.
Satires, Satire III

Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1961), pp. 96-97

Ibid., p. 124
The Book of Disquiet
Original: A sua cara lívida está de um verde falso e desnorteado. Noto-o, entre o ar difícil do peito, com a fraternidade de saber que também estarei assim.

The Art of Persuasion

Speech http://hansard.millbanksystems.com/commons/1876/aug/11/turkey-the-alleged-atrocities-in in the House of Commons (11 August 1876)
1870s

Lecture at Harvard University. Quoted in Joseph Sambrook, David W. Russell, Molecular Cloning (2001), Vol. 1, 153.
biographyonline.net http://www.biographyonline.net/scientists/alex-fleming.html

Plato, Phaedo

Official Announcement http://www.reaganlibrary.com/reagan/speeches/intent.asp of being a candidate for U.S. President (13 November 1979)
1970s

As quoted in The God-Man : The Life, Journeys and Work of Meher Baba with an Interpretation of His Silence and Spiritual Teaching (1964) by Charles Benjamin Purdom, p. 171.
General sources

Death on the Nile (1937)

Salviati, p. 61
Dialogue Concerning the Two Chief World Systems (1632)

p, 125
The History of Oracles, and the Cheats of the Pagan Priests (1688)

Tel Quel (1943)

67
The Sublime Object of Ideology (1989)

"Reflections on Japanese Political Economy" (1999)

Emile, or On Education (1762), Book V

Plato, Phaedo

2009, First Inaugural Address (January 2009)

Source: Books, Coningsby (1844), Lothair (1870), Ch. 49.

Well, that's part of the answer to this question. And the answer likely is: well, you don't do as good a job of it as you could. So it works out quite well, but you don't know how well it could work if you did it really well, or spectacularly well, or ultimately well or something like that. You don't know."
Bible Series V: Cain and Abel: The Hostile Brothers
Concepts

Paris 1923
As quoted in Futurism, ed. Didier Ottinger; Centre Pompidou / 5 Continents Editions, Milan, 2008, p. 311
Quotes, 1920's

Speech at AIPAC Policy Conference (4 June 2008) http://www.npr.org/templates/story/story.php?storyId=91150432&ft=1&f=1102
2008

Religion—a Reality part II. Secondly, "It is not a vain thing"—that is, IT IS NO TRIFLE. (June 22nd, 1862) http://www.biblebb.com/files/spurgeon/0457.HTM

Source: Real Christianity (1797), p. 257.

1910s, Citizenship in a Republic (1910)

The Trouble With Being Born (1973)

Address to the Republican State Central Committee Convention (7 September 1973)
1970s

Freud and Philosophy (1970), p. 33

Zadeh (1975) "Fuzzy logic and approximate reasoning". Synthese 30: p. 407
1970s

Dictata super Psalterium (Dictations on the Psalter). This is Luther's first major work from the years 1513 to 1515. (See What Luther Says, Ewald Martin Plass, ed., vol. 3, p. 1590. http://www.google.com/search?hl=en&lr=&tbs=bks%3A1&q=%22This+is+Luther%27s+first+major+work.+It+was+begun+in+the+summer+of+1513%22&btnG=Search&aq=f&aqi=&aql=&oq=&gs_rfai=)
Denifle, Heinrich, Luther and Lutherdom http://www.archive.org/details/cu31924029249567, p. 15; primary source: D. Martin Luthers Werke: kritische Gesamtausgabe, Weimar, Herman Bohlau, 1883, Vol. 3, p. 445. http://books.google.com/books?id=9YkVtSs8WdUC&pg=PA1&dq=%22Dictata+Super+Psalterium%22&hl=en&ei=Ms4qTJ3VGIe5nAewp8iqAQ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCQQ6AEwADgK#v=onepage&q=%22Dictata%20Super%20Psalterium%22&f=false

Source: 1920s, Review of The Meaning of Meaning (1926), p. 114

Source: Culture and Value (1980), p. 86e

As quoted in Metro (3 September 2004)

Source: The Philosophy of Misery (1846), Chapter I

2016, Remarks to the People of Cuba (March 2016)

Dionysian-Dithyrambs (1888)

"The Revolution That Didn't Happen" in The New York Review of Books (1998) http://www.nybooks.com/articles/735

R. Tagore, `Aatmaparichapa' in his book `Parichaya' http://hindusamhati.blogspot.com/2013/05/thoughts-of-rabindranath-tagore-on.html

Book III, Chapter 13
Florentine Histories (1526)

Drawn and Quartered (1983)

Playboy interview (1980)

Source: Essai de semantique, 1897, p. 101; parly cited in: Geoffrey Hughes (2011). Political Correctness: A History of Semantics and Culture. p. 11

"Platform Insincerity" in The Outlook, Vol. 101, No. 13 (27 July 1912), p. 660
1910s

As Madvillain, "Great Day", Madvillainy (2004)
Sourced Lines

Vorlesungen über analytische Mechanik [Lectures on Analytical Mechanics] (1847/48; edited by Helmut Pulte in 1996).

Campagnes d'Egypte et Syrie, Paris, Imprimerie Nationale, 1998, p. 275. Translated by John Tolan http://en.wikipedia.org/wiki/John_Tolan in European Accounts of Muhammad's Life http://www.academia.edu/1834648/European_Accounts_of_Muhammads_Life. Napoleon wrote his memoirs on the island of Saint Helena. It is here he develops his portrait of Muhammad as a model lawmaker and conqueror.

2009, First Inaugural Address (January 2009)

television address (13 November 1986)
1980s, Second term of office (1985–1989)

"Total social isolation in monkeys," from the Proceedings of the National Academy of Science of the United States of America, 1965.

"William James's Conception of Truth" [1908], published in Philosophical Essays (London, 1910)
1900s

Abide as the Self

Logical Atomism (1924)
1920s

The Origin and Ideals of the Modern School (1908)

Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1961), pp. 88-92

Lotfi Asker Zadeh, George Jiri Klir, Bo Yuan (1996) Fuzzy Sets, Fuzzy Logic, and Fuzzy Systems: Selected Papers. p. 238
1990s

§ I
1910s, At the Feet of the Master (1911)
Context: In all the world there are only two kinds of people — those who know, and those who do not know; and this knowledge is the thing which matters. What religion a man holds, to what race he belongs — these things are not important; the really important thing is this knowledge — the knowledge of God's plan for men. For God has a plan, and that plan is evolution. When once a man has seen that and really knows it, he cannot help working for it and making himself one with it, because it is so glorious, so beautiful. So, because he knows, he is on God's side, standing for good and resisting evil, working for evolution and not for selfishness.
If he is on God's side he is one of us, and it does not matter in the least whether he calls himself a Hindu or a Buddhist, a Christian or a Muhammadan, whether he is an Indian or an Englishman, a Chinaman or a Russian. Those who are on His side know why they are here and what they should do, and they are trying to do it; all the others do not yet know what they should do, and so they often act foolishly, and try to invent ways for themselves which they think will be pleasant for themselves, not understanding that all are one, and that therefore only what the One wills can ever be really pleasant for any one. They are following the unreal instead of the real. Until they learn to distinguish between these two, they have not ranged themselves on God's side, and so this discrimination is the first step.
But even when the choice is made, you must still remember that of the real and the unreal there are many varieties; and discrimination must still be made between the right and the wrong, the important and the unimportant, the useful and the useless, the true and the false, the selfish and the unselfish.

Light (1919), Ch. XX The Cult
Context: The idea of motherland is not a false idea, but it is a little idea, and one which must remain little.
There is only one common good. There is only one moral duty, only one truth, and every man is the shining recipient and guardian of it. The present understanding of the idea of motherland divides all these great ideas, cuts them into pieces, specializes them within impenetrable circles. We meet as many national truths as we do nations, and as many national duties, and as many national interests and rights — and they are antagonistic to each other.

Invitation to the Journey
Journey Within (1947)
Context: Never do I hesitate to look squarely at the unexpected face that every passing hour unveils to us, and to sacrifice the false images of it formed in advance, however dear they may be. In me, the love of life in general predominates over love of my own life (that, indeed, would never have sufficed to bear me up). May life herself speak! However inadequate I may be in listening to her, and in repeating her words, I shall try to record them, even if they contradict my most secret desires. In all that I write, may her will, not mine, be done!

Nobel Prize lecture (12 December 1976)
General sources
Context: A novel is balanced between a few true impressions and the multitude of false ones that make up most of what we call life. It tells us that for every human being there is a diversity of existences, that the single existence is itself an illusion in part, that these many existences signify something, tend to something, fulfill something; it promises us meaning, harmony, and even justice.

Deception
One Minute Wisdom (1989)
Context: The feigning sleeper can delude others — he cannot delude himself. The false mystic, unfortunately, can delude both others and himself.

"Aftermath" in the Baltimore Evening Sun http://www.positiveatheism.org/hist/menck05.htm#SCOPESD (14 September 1925)
1920s
Context: Once more, alas, I find myself unable to follow the best Liberal thought. What the World's contention amounts to, at bottom, is simply the doctrine that a man engaged in combat with superstition should be very polite to superstition. This, I fear, is nonsense. The way to deal with superstition is not to be polite to it, but to tackle it with all arms, and so rout it, cripple it, and make it forever infamous and ridiculous. Is it, perchance, cherished by persons who should know better? Then their folly should be brought out into the light of day, and exhibited there in all its hideousness until they flee from it, hiding their heads in shame.
True enough, even a superstitious man has certain inalienable rights. He has a right to harbor and indulge his imbecilities as long as he pleases, provided only he does not try to inflict them upon other men by force. He has a right to argue for them as eloquently as he can, in season and out of season. He has a right to teach them to his children. But certainly he has no right to be protected against the free criticism of those who do not hold them.... They are free to shoot back. But they can't disarm their enemy.
The meaning of religious freedom, I fear, is sometimes greatly misapprehended. It is taken to be a sort of immunity, not merely from governmental control but also from public opinion. A dunderhead gets himself a long-tailed coat, rises behind the sacred desk, and emits such bilge as would gag a Hottentot. Is it to pass unchallenged? If so, then what we have is not religious freedom at all, but the most intolerable and outrageous variety of religious despotism. Any fool, once he is admitted to holy orders, becomes infallible. Any half-wit, by the simple device of ascribing his delusions to revelation, takes on an authority that is denied to all the rest of us.... What should be a civilized man's attitude toward such superstitions? It seems to me that the only attitude possible to him is one of contempt. If he admits that they have any intellectual dignity whatever, he admits that he himself has none. If he pretends to a respect for those who believe in them, he pretends falsely, and sinks almost to their level. When he is challenged he must answer honestly, regardless of tender feelings.

From the private journal of Secretary of State Adams (1820)
Context: The discussion of this Missouri question has betrayed the secret of their souls. In the abstract they admit that slavery is an evil, they disclaim it, and cast it all upon the shoulder of…Great Britain. But when probed to the quick upon it, they show at the bottom of their souls pride and vainglory in their condition of masterdom. They look down upon the simplicity of a Yankee’s manners, because he has no habits of overbearing like theirs and cannot treat negroes like dogs. It is among the evils of slavery that it taints the very sources of moral principle. It establishes false estimates of virtue and vice: for what can be more false and heartless than this doctrine which makes the first and holiest rights of humanity to depend upon the color of the skin?

1910s, Address to the Knights of Columbus (1915)
Context: Our nation was founded to perpetuate democratic principles. These principles are that each man is to be treated on his worth as a man without regard to the land from which his forefathers came and without regard to the creed which he professes. If the United States proves false to these principles of civil and religious liberty, it will have inflicted the greatest blow on the system of free popular government that has ever been inflicted. Here we have had a virgin continent on which to try the experiment of making out of divers race stocks a new nation and of treating all the citizens of that nation in such a fashion as to preserve them equality of opportunity in industrial, civil, and political life. Our duty is to secure each man against any injustice by his fellows.

V, 6
Variation on the middle sentence: A thing is not necessarily true because badly uttered, nor false because spoken magnificently.
Variation on the middle sentence: A thing is not necessarily false because it is badly expressed, nor true because it is expressed magnificently.
Confessions (c. 397)
Context: Already I had learned from thee that because a thing is eloquently expressed it should not be taken to be as necessarily true; nor because it is uttered with stammering lips should it be supposed false. Nor, again, is it necessarily true because rudely uttered, nor untrue because the language is brilliant. Wisdom and folly both are like meats that are wholesome and unwholesome, and courtly or simple words are like town-made or rustic vessels — both kinds of food may be served in either kind of dish.

Thoughts on Nicolaus Copernicus, as translated in Agnes Mary Clerke: Copernicus in Italy http://www.archive.org/stream/edinburghreview146londuoft#page/116/mode/2up
The Ash Wednesday Supper (1584)
Context: He was a man of grave and cultivated mind, of rapid and mature intelligence; inferior to no preceding astronomer, unless in order of succession and time; a man, who in natural ability was far superior to Ptolemy, Hipparchus, Eudoxus, and all those others who followed in their footsteps. What he was, he became through having liberated himself from certain false axioms of the common and vulgar philosophy — I will not say blindness. Nevertheless, he did not depart far from them; because, studying mathematics rather than Nature, he failed to penetrate and dig deep enough altogether to cut away the roots of incongruous and vain principles, and thus, removing perfectly all opposing difficulties, free himself and others from so many empty investigations into things obvious and unchangeable. In spite of all this, who can sufficiently praise the magnanimity of this German, who, having little regard to the foolish multitude, stood firm against the torrent of contrary opinion, and, although well-nigh unarmed with living arguments, resuming those rusty and neglected fragments which antiquity had transmitted to him, polished, repaired, and put them together with reasonings more mathematical than philosophical; and so rendered that cause formerly contemned and contemptible, honourable, estimable, more probable than its rival, and certainly convenient and expeditious for purposes of theory and calculation? Thus this Teuton, although with means insufficient to vanquish, overthrow, and suppress falsehood, as well as resist it, nevertheless resolutely determined in his own mind, and openly confessed this final and necessary conclusion : that it is more possible that this globe should move with regard to the universe, than that the innumerable multitude of bodies, many of which are known to be greater and more magnificent than our earth, should be compelled, in spite of Nature and reason, which, by means of motions evident to the senses, proclaim the contrary, to acknowledge this globe as the centre and base of their revolutions and influences. Who then will be so churlish and discourteous towards the efforts of this man, as to cover with oblivion all he has done, by being ordained of the Gods as an Aurora — which was to precede the rising of this Sun of the true, ancient philosophy, buried during so many centuries in the tenebrous caverns of blind, malignant, froward, envious ignorance; and, taking note only of what he failed to accomplish, rank him amongst the number of the herded multitude, which discourses, guides itself, precipitates to destruction, according to the oral sense of a brutal and ignoble belief, rather than amongst those who, by the use of right reason, have been able to rise up, and resume the true course under the faithful guidance of the eye of divine intelligence.

Gwen Novak (Hazel Stone); chapter 18, p. 230
The Cat Who Walks Through Walls (1985)
Context: The hardest part about gaining any new idea is sweeping out the false idea occupying that niche. As long as that niche is occupied, evidence and proof and logical demonstration get nowhere. But once the niche is emptied of the wrong idea that has been filling it — once you can honestly say, "I don't know", then it becomes possible to get at the truth.

Part 1.7 Conclusion
1790s, Rights of Man, Part I (1791)
Context: Man is not the enemy of man, but through the medium of a false system of Government. Instead, therefore, of exclaiming against the ambition of kings, the exclamation should be directed against the principle of such governments; and instead of seeking to reform the individual, the wisdom of a nation should apply itself to reform the system.

An Inquiry into Meaning and Truth (1940), Introduction, p. 15
1940s
Context: Science seems to be at war with itself.... Naive realism leads to physics, and physics, if true, shows naive realism to be false. Therefore naive realism, if true, is false; therefore it is false.

And both epithets will be false. After all this, is life worth the trouble? And yet we live - out of curiosity! We expect something new... How absurd, and yet how vexatious!
A Hero of Our Time (1840; rev. 1841)

Essays on Woman (1996), Problems of Women's Education (1932)
Context: The concept which assumes that everything in the Church is irrevocably set for all times appears to me to be a false one. It would be naive to disregard that the Church has a history; the Church is a human institution and like all things human, was destined to change and evolve; likewise, its development takes place often in the form of struggles. Most of the definitions of dogma are conclusive results of preceding intellectual conflicts lasting for decades and even centuries. The same is true of ecclesiastical law, liturgical forms — especially all objective forms reflecting our spiritual life.

Book IV, Ch. 7
An Essay Concerning Human Understanding (1689)
Context: False and doubtful positions, relied upon as unquestionable maxims, keep those who build on them in the dark from truth. Such are usually the prejudices imbibed from education, party, reverence, fashion, interest, et cetera.

Indian Spirituality and Life (1919)
Context: To the Indian mind the least important part of religion is its dogma; the religious spirit matters, not the theological credo. On the contrary to the Western mind a fixed intellectual belief is the most important part of a cult; it is its core of meaning, it is the thing that distinguishes it from others. For it is its formulated beliefs that make it either a true or a false religion, according as it agrees or does not agree with the credo of its critic. This notion, however foolish and shallow, is a necessary consequence of the Western idea which falsely supposes that intellectual truth is the highest verity and, even, that there is no other. The Indian religious thinker knows that all the highest eternal verities are truths of the spirit. The supreme truths are neither the rigid conclusions of logical reasoning nor the affirmations of credal statement, but fruits of the soul's inner experience. Intellectual truth is only one of the doors to the outer precincts of the temple. And since intellectual truth turned towards the Infinite must be in its very nature many-sided and not narrowly one, the most varying intellectual beliefs can be equally true because they mirror different facets of the Infinite. However separated by intellectual distance, they still form so many side-entrances which admit the mind to some faint ray from a supreme Light. There are no true and false religions, but rather all religions are true in their own way and degree. Each is one of the thousand paths to the One Eternal.

What I Believe (1938)
Context: On they go — an invincible army, yet not a victorious one. The aristocrats, the elect, the chosen, the Best People — all the words that describe them are false, and all attempts to organize them fail. Again and again Authority, seeing their value, has tried to net them and to utilize them as the Egyptian Priesthood or the Christian Church or the Chinese Civil Service or the Group Movement, or some other worthy stunt. But they slip through the net and are gone; when the door is shut, they are no longer in the room; their temple, as one of them remarked, is the holiness of the Heart's affections, and their kingdom, though they never possess it, is the wide-open world.
With this type of person knocking about, and constantly crossing one's path if one has eyes to see or hands to feel, the experiment of earthly life cannot be dismissed as a failure. But it may well be hailed as a tragedy, the tragedy being that no device has been found by which these private decencies can be transmitted to public affairs. As soon as people have power they go crooked and sometimes dotty as well, because the possession of power lifts them into a region where normal honesty never pays.

Misattributed

2019, "You did not act in time" (April 2019)

Principles to Form the Basis of the Administration of the Republic (February 1794)

Par l’art seulement, nous pouvons sortir de nous, savoir ce que voit un autre de cet univers qui n’est pas le même que le nôtre et dont les paysages nous seraient restés aussi inconnus que ceux qu’il peut y avoir dans la lune. Grâce à l’art, au lieu de voir un seul monde, le nôtre, nous le voyons se multiplier, et autant qu’il y a d’artistes originaux, autant nous avons de mondes à notre disposition, plus différents les uns des autres que ceux qui roulent dans l’infini et qui, bien des siècles après qu’est éteint le foyer dont il émanait, qu’il s’appelât Rembrandt ou Vermeer, nous envoient encore leur rayon spécial.<p>Ce travail de l’artiste, de chercher à apercevoir sous la matière, sous de l’expérience, sous des mots, quelque chose de différent, c’est exactement le travail inverse de celui que, à chaque minute, quand nous vivons détourné de nous-même, l’amour-propre, la passion, l’intelligence, et l’habitude aussi accomplissent en nous, quand elles amassent au-dessus de nos impressions vraies, pour nous les cacher entièrement, les nomenclatures, les buts pratiques que nous appelons faussement la vie.
Source: In Search of Lost Time, Remembrance of Things Past (1913-1927), Vol. VII: The Past Recaptured (1927), Ch. III: "An Afternoon Party at the House of the Princesse de Guermantes"

The Soul of Man Under Socialism (1891)

The History of the Quakers (1762)

The Deliverance from Error https://www.amazon.com/Al-Ghazalis-Path-Sufism-Deliverance-al-Munqidh/dp/1887752307, p: 20-21

2011

Source: Stillness Speaks (2003), Ch 8