Quotes about feelings

page 5

From a review of Adolf Hitler's Mein Kampf, New English Weekly (21 March 1940)

Shaking the Tree
Song lyrics, Shaking the Tree (1990)

Quoted by Masiela Lusha in a 2009 press conference http://www.masielalusha.com/board.php

Source: All the Names (1997), p. 8

Eurosport.com, 13 February 2016 http://www.eurosport.com/football/liga/2015-2016/johan-cruyff-i-m-2-0-up-at-half-time-in-battle-against-lung-cancer_sto5174173/story.shtml.

Source: Reflections and Maxims (1746), p. 173.

The Guardian - October 11, 2006 http://www.danradcliffe.com/index.php?option=com_content&view=article&id=23&Itemid=28

I giovani sentono i dolori più acerbamente dei vecchi: per questi l'uscita di sicurezza è più vicina.
Page 184
Il Gattopardo (1958)

The Big Picture, 1996
1990s, 1990
Source: [Pierce, 1976-2002, 125]

Religion and Natural Science (1937)

The Inferno (1917), Ch. XIV

As quoted in God’s Laughter (1992) by Gerhard Staguhn, p. 152

"Berzerk"
2010s, The Marshall Mathers LP 2 (2013)

Source: The Cave (2000), p. 20 (Vintage 2003)

The Satanic Bible (1969)

Beware of Pity (1939)

On the Heights of Despair (1934)

In the Shadow of the Moon http://en.wikipedia.org/wiki/In_the_Shadow_of_the_Moon

Theaetetus, 155d
Plato, Theaetetus

CinemaBlendInterview: Michelle Rodriguez Talks Technology And Aliens In Battle: Los Angeles 11 March 2011 http://www.cinemablend.com/new/Interview-Michelle-Rodriguez-Talks-Technology-And-Aliens-In-Battle-Los-Angeles-23609.html

Politics and the English Language (1946)

"As I Please" (1943–1947)

On returning to California after having spent her early childhood in Mexico City, Rolling Stone no. 259 (February 23, 1978)

"Portugal's Eurovision triumph", Euronews (14 May 2017) http://www.euronews.com/2017/05/14/portugal-has-won-the-2017-eurovision-song-contest

Gianluigi Buffon, as quoted after Cagliari Calcio 2-3 Juventus FC. Stadio Sant'Elia di Cagliari, September 2, 2007]

"As I Please" column in The Tribune (3 November 1944)^{http://alexpeak.com/twr/oocp/}
"As I Please" (1943–1947)

As quoted in The Third Reich: A History of Nazi Germany, Thomas Childers, New York: Simon & Schuster, 2017, p. 84. November 1925 Reichstag speech.

Act V, sc. iii.
The Rivals (1775)

Interview for Vogue magazine (December 2008)

From interview with Amrita Mulchandani

Politics and the English Language (1946)

Exclusive: The Australian Actress Hollywood Can't Get Enough Of (June 10, 2016)

Interview with Bravo Magazine 2007 http://www.danradcliffe.com/index.php?option=com_content&view=article&id=23&Itemid=28

Rolling Stone, as quoted in NY Daily News "Justin Bieber tells Rolling Stone about growing up: ‘I feel like I carry myself in a more manly way" http://www.nydailynews.com/entertainment/gossip/justin-bieber-tells-rolling-stone-growing-feel-carry-manly-article-1.1117022, July 2012

Written of her experience with actress Marilyn Monroe in a letter to the American author, Fleur Cowles Meyer, in 1961. As quoted in Fragments, by Stanley Buchthal and Bernard Comment (2010)

From a new translation of "Progress in Individual Psychology" ("Fortschritte der Individualpsychologie", 1923), a journal article by Alfred Adler, in the AAISF/ATP Archives.

Source: Disputed, Hitler: Memoirs of a Confidant (1978), pp.16-17

Response to question on his feelings about the atomic bombings, while visiting Japan in 1960.

U.S. District Court testimony September 1979 http://www.law.cornell.edu/copyright/cases/464_US_417.htm#464us417n27.

"The Vampyre of Time and Memory", ...Like Clockwork (2013)
Lyrics, Queens of the Stone Age

“Lea Michele: From Gleek to Do-Gooder,” interview with Shape (July 2012) http://www.shape.com/celebrities/interviews/lea-michele-gleek-do-gooder.

Response to request from a church organization of New York, on refusing to proclaim a national day of fasting and prayer, in relation to an outbreak of cholera. Correspondence 4:447 (1832); quoted in A Subaltern's Furlough : Descriptive of Scenes in Various Parts of the United States, Upper and Lower Canada, New Brunswick and Nova Scotia during the Summer and Autumn of 1832 (1833) by Edward Thomas Coke, Ch. 9, p. 145 http://memory.loc.gov/cgi-bin/query/r?ammem/lhbtn:@field(DOCID+@lit(lhbtn0265adiv14))
1830s
Context: While I concur with the Synod in the efficacy of prayer, and in the hope that our country may be preserved from the attacks of pestilence "and that the judgments now abroad in the earth may be sanctified to the nations," I am constrained to decline the designation of any period or mode as proper for the public manifestation of this reliance. I could not do otherwise without transcending the limits prescribed by the Constitution for the President and without feeling that I might in some degree disturb the security which religion nowadays enjoys in this country in its complete separation from the political concerns of the General Government.

"The Authority Principle" in No Gods, No Masters : An Anthology of Anarchism (1980) Daniel Guérin, as translated by Paul Sharkey (1998), p. 90
Context: I stand ready to negotiate, but I want no part of laws: I acknowledge none; I protest against every order with which some authority may feel pleased on the basis of some alleged necessity to over-rule my free will. Laws: We know what they are, and what they are worth! They are spider webs for the rich and mighty, steel chains for the poor and weak, fishing nets in the hands of government.

"As I Please," Tribune (8 December 1944)^{http://alexpeak.com/twr/tdoaom/}
"As I Please" (1943–1947)
Context: The thing that strikes me more and more—and it strikes a lot of other people, too—is the extraordinary viciousness and dishonesty of political controversy in our time. I don't mean merely that controversies are acrimonious. They ought to be that when they are on serious subjects. I mean that almost nobody seems to feel that an opponent deserves a fair hearing or that the objective truth matters as long as you can score a neat debating point.

A Hero of Our Time (1840; rev. 1841)

Source: The Two Sources of Morality and Religion (1932), Chapter III : Dynamic Religion
Context: Religion is to mysticism what popularization is to science. What the mystic finds waiting for him, then, is a humanity which has been prepared to listen to his message by other mystics invisible and present in the religion which is actually taught. Indeed his mysticism itself is imbued with this religion, for such was its starting point. His theology will generally conform to that of the theologians. His intelligence and his imagination will use the teachings of the theologians to express in words what he experiences, and in material images what he sees spiritually. And this he can do easily, since theology has tapped that very current whose source is the mystical. Thus his mysticism is served by religion, against the day when religion becomes enriched by his mysticism. This explains the primary mission which he feels to be entrusted to him, that of an intensifier of religious faith.

85
The Gardener http://www.spiritualbee.com/love-poems-by-tagore/ (1915)
Context: Who are you, reader, reading my poems an hundred years hence?
I cannot send you one single flower from this wealth of the spring, one single streak of gold from yonder clouds.
Open your doors and look abroad.
From your blossoming garden gather fragrant memories of the vanished flowers of an hundred years before.
In the joy of your heart may you feel the living joy that sang one spring morning, sending its glad voice across a hundred years.

A part of this passage appeared in The Best Loved Poems of the American People (1936) with the title "Friendship":
A Life for a Life (1859)
Context: Thus ended our little talk: yet it left a pleasant impression. True, the subject was strange enough; my sisters might have been shocked at it; and at my freedom in asking and giving opinions. But oh! the blessing it is to have a friend to whom one can speak fearlessly on any subject; with whom one's deepest as well as one's most foolish thoughts come out simply and safely. Oh, the comfort — the inexpressible comfort of feeling safe with a person — having neither to weigh thoughts nor measure words, but pouring them all right out, just as they are, chaff and grain together; certain that a faithful hand will take and sift them, keep what is worth keeping, and then with the breath of kindness blow the rest away.
Somebody must have done a good deal of the winnowing business this afternoon; for in the course of it I gave him as much nonsense as any reasonable man could stand...

"Reflections on Gandhi" (1949)
Context: One feels of him that there was much he did not understand, but not that there was anything that he was frightened of saying or thinking. I have never been able to feel much liking for Gandhi, but I do not feel sure that as a political thinker he was wrong in the main, nor do I believe that his life was a failure. … One may feel, as I do, a sort of aesthetic distaste for Gandhi, one may reject the claims of sainthood made on his behalf (he never made any such claim himself, by the way), one may also reject sainthood as an ideal and therefore feel that Gandhi's basic aims were anti-human and reactionary: but regarded simply as a politician, and compared with the other leading political figures of our time, how clean a smell he has managed to leave behind!

Sādhanā : The Realisation of Life http://www.spiritualbee.com/spiritual-book-by-tagore/ (1916)
Context: Of course man is useful to man, because his body is a marvellous machine and his mind an organ of wonderful efficiency. But he is a spirit as well, and this spirit is truly known only by love. When we define a man by the market value of the service we can expect of him, we know him imperfectly. With this limited knowledge of him it becomes easy for us to be unjust to him and to entertain feelings of triumphant self-congratulation when, on account of some cruel advantage on our side, we can get out of him much more than we have paid for. But when we know him as a spirit we know him as our own. We at once feel that cruelty to him is cruelty to ourselves, to make him small is stealing from our own humanity...

Variant translations:
A natural society, in the midst of which every man is born and outside of which he could never become a rational and free being, becomes humanized only in the measure that all men comprising it become, individually and collectively, free to an ever greater extent.
Note 1. To be personally free means for every man living in a social milieu not to surrender his thought or will to any authority but his own reason and his own understanding of justice; in a word, not to recognize any other truth but the one which he himself has arrived at, and not to submit to any other law but the one accepted by his own conscience. Such is the indispensable condition for the observance of human dignity, the incontestable right of man, the sign of his humanity.
To be free collectively means to live among free people and to be free by virtue of their freedom. As we have already pointed out, man cannot become a rational being, possessing a rational will, (and consequently he could not achieve individual freedom) apart from society and without its aid. Thus the freedom of everyone is the result of universal solidarity. But if we recognize this solidarity as the basis and condition of every individual freedom, it becomes evident that a man living among slaves, even in the capacity of their master, will necessarily become the slave of that state of slavery, and that only by emancipating himself from such slavery will he become free himself.
Thus, too, the freedom of all is essential to my freedom. And it follows that it would be fallacious to maintain that the freedom of all constitutes a limit for and a limitation upon my freedom, for that would be tantamount to the denial of such freedom. On the contrary, universal freedom represents the necessary affirmation and boundless expansion of individual freedom.
This passage was translated as Part III : The System of Anarchism , Ch. 13: Summation, Section VI, in The Political Philosophy of Bakunin : Scientific Anarchism (1953), compiled and edited by G. P. Maximoff
Man does not become man, nor does he achieve awareness or realization of his humanity, other than in society and in the collective movement of the whole society; he only shakes off the yoke of internal nature through collective or social labor... and without his material emancipation there can be no intellectual or moral emancipation for anyone... man in isolation can have no awareness of his liberty. Being free for man means being acknowledged, considered and treated as such by another man, and by all the men around him. Liberty is therefore a feature not of isolation but of interaction, not of exclusion but rather of connection... I myself am human and free only to the extent that I acknowledge the humanity and liberty of all my fellows... I am properly free when all the men and women about me are equally free. Far from being a limitation or a denial of my liberty, the liberty of another is its necessary condition and confirmation.
Man, Society, and Freedom (1871)
Context: The materialistic, realistic, and collectivist conception of freedom, as opposed to the idealistic, is this: Man becomes conscious of himself and his humanity only in society and only by the collective action of the whole society. He frees himself from the yoke of external nature only by collective and social labor, which alone can transform the earth into an abode favorable to the development of humanity. Without such material emancipation the intellectual and moral emancipation of the individual is impossible. He can emancipate himself from the yoke of his own nature, i. e. subordinate his instincts and the movements of his body to the conscious direction of his mind, the development of which is fostered only by education and training. But education and training are preeminently and exclusively social … hence the isolated individual cannot possibly become conscious of his freedom.
To be free … means to be acknowledged and treated as such by all his fellowmen. The liberty of every individual is only the reflection of his own humanity, or his human right through the conscience of all free men, his brothers and his equals.
I can feel free only in the presence of and in relationship with other men. In the presence of an inferior species of animal I am neither free nor a man, because this animal is incapable of conceiving and consequently recognizing my humanity. I am not myself free or human until or unless I recognize the freedom and humanity of all my fellowmen.
Only in respecting their human character do I respect my own....
I am truly free only when all human beings, men and women, are equally free. The freedom of other men, far from negating or limiting my freedom, is, on the contrary, its necessary premise and confirmation.

Quote of Friedrich, 1821; as cited in Authenticity and Fiction in the Russian Literary Journey, 1790-1840 (2000) by Andreas Schönle, p. 108, from memoirs of Vasily Zhukovsky
Variant translation: I have to stay alone in order to fully contemplate and feel nature.
This answer of Friedrich is recorded by Vasily Zhukovsky who asked the painter in 1821 to travel together to Switzerland
1794 - 1840

Notes on Nationalism (1945)

"Notes on Nationalism" (1945)
Context: The majority of pacifists either belong to obscure religious sects or are simply humanitarians who object to taking life and prefer not to follow their thoughts beyond that point. But there is a minority of intellectual pacifists, whose real though unacknowledged motive appears to be hatred of western democracy and admiration for totalitarianism. Pacifist propaganda usually boils down to saying that one side is as bad as the other, but if one looks closely at the writing of the younger intellectual pacifists, one finds that they do not by any means express impartial disapproval but are directed almost entirely against Britain and the United States. Moreover they do not as a rule condemn violence as such, but only violence used in defence of western countries. The Russians, unlike the British, are not blamed for defending themselves by warlike means, and indeed all pacifist propaganda of this type avoids mention of Russia or China. It is not claimed, again, that the Indians should abjure violence in their struggle against the British. Pacifist literature abounds with equivocal remarks which, if they mean anything, appear to mean that statesmen of the type of Hitler are preferable to those of the type of Churchill, and that violence is perhaps excusable if it is violent enough. After the fall of France, the French pacifists, faced by a real choice which their English colleagues have not had to make, mostly went over to the Nazis, and in England there appears to have been some small overlap of membership between the Peace Pledge Union and the Blackshirts. Pacifist writers have written in praise of Carlyle, one of the intellectual fathers of Fascism. All in all it is difficult not to feel that pacifism, as it appears among a section of the intelligentsia, is secretly inspired by an admiration for power and successful cruelty.

Source: Down and out in Paris and London (1933), Ch. 38
Context: My story ends here. It is a fairly trivial story, and I can only hope that it has been interesting in the same way as a trivial diary is interesting. … At present I do not feel I have seen more than the fringe of poverty.
Still, I can point to one or two things I have definitely learned by being hard up. I shall never again think that all tramps are drunken scoundrels, nor expect a beggar to be grateful when I give him a penny, nor be surprised if men out of work lack energy, nor subscribe to the Salvation Army, nor pawn my clothes, nor refuse a handbill, nor enjoy a meal at a smart restaurant. That is a beginning.

Letter to Theo van Gogh. The Hague, Thursday, 29 December 1881. p. 83; as cited in Dear Theo: the Autobiography of Vincent Van Gogh (1995), edited by Irving Stone and Jean Stone -
1880s, 1881
Context: I feel a certain calm. There is safety in the midst of danger. What would life be if we had no courage to attempt anything? It will be a hard pull for me; the tide rises high, almost to the lips and perhaps higher still, how can I know? But I shall fight my battle, and sell my life dearly, and try to win and get the best of it.

p. 70. https://books.google.com/books?id=5DuCDwAAQBAJ&pg=PT70
History and Utopia (1960)

p. 11 https://books.google.com/books?id=sUTZCwAAQBAJ&pg=PA11
1990s, The Ragamuffin Gospel (1990)

Part I : England Your England, § III
The Lion and the Unicorn (1941)

"Till I Collapse"
2000s, The Eminem Show (2002)

Source: The Bridge on the Drina (1945), Ch. 22

In the novel Bhoot quoted in page=92.
Portrayal of Women in Premchands Stories A Critique

I have as much soul as you — and full as much heart! And if God had gifted me with some beauty and much wealth, I should have made it as hard for you to leave me, as it is now for me to leave you. I am not talking to you now through the medium of custom, conventionalities, nor even of mortal flesh: it is my spirit that addresses your spirit; just as if both had passed through the grave, and we stood at God's feet, equal — as we are!
Jane to Mr. Rochester (Ch. 23)
Jane Eyre (1847)

Bernard, section IX
The Waves (1931)

2015

Then & Now: Dr. Mae Jemison http://edition.cnn.com/2005/US/01/07/cnn25.tan.jemison/, CNN, 19 June 2005

"Joaquin Phoenix's Oscars speech in full: 'We feel entitled to artificially inseminate a cow and steal her baby'" https://www.theguardian.com/film/2020/feb/10/joaquin-phoenixs-oscars-speech-in-full, The Guardian (February 10, 2020).

Quoted in The Life of St. Gemma Galgani by her spiritual director Ven. Germanus, trans. A. M. O'Sullivan, 1999, p. 258.

Source: The Human Predicament: A Candid Guide to Life's Biggest Questions (2017), Introduction, p. 14

Source: Hannah Baker je fiktivní postavou ze seriálu 13 Reasons Why, na základě knihy "Thirteen reasons why")napsané Jayem Asherem roku 2007.

1983

Source: "A Hanging", in The Adelphi (August 1931)

2005

"Till I Collapse"
2000s, The Eminem Show (2002)

Source: Movie The Two Popes, Jonathan Pryce as Pope Francis

Source: Antisemitism in Britain (1945)

Source: Gervaso, Roberto. La mosca al naso, Rizzoli Editore (1980)

Source: Speech to the National Union of Conservative and Constitutional Associations in Crystal Palace, London (24 June 1872), quoted in Selected Speeches of the Late Right Honourable the Earl of Beaconsfield, Volume II, ed. T. E. Kebbel (1882), pp. 534-535

"Beautiful Pain"
2010s, The Marshall Mathers LP 2 (2013)

Source: The Blood of Olympus

Source: Bloodhound

Source: Community And Growth

Source: The Perks of Being a Wallflower

Speech (23 September 1907)

Source: The Wonderful Wizard of Oz