Thomas Jefferson: An Intimate History, ch. 1 (1974)
Eugene Kennedy, cited in: Kathy Wagoner (2002) The Promise of Friendship. p. 284
Ce que les hommes ont nommé amitié n'est qu'une société, qu'un ménagement réciproque d'intérêts, et qu'un échange de bons offices; ce n'est enfin qu'un commerce où l'amour-propre se propose toujours quelque chose à gagner.
Maxim 83.
Reflections; or Sentences and Moral Maxims (1665–1678)
from Records of Tennyson, Ruskin, Browning by Anne Thackeray Ritchie http://www.victorianweb.org/books/aplin.html (Harper and Brothers, New York, 1893) page 170
Other letters, notebooks, journal articles, recollected statements
“What is the point of relaying every word when the words become the crime of friendship.”
Excerpt from the poem Someone Else's Mug in the book Dark Letter Days: Collected Works (2016) by Lorin Morgan-Richards.
Un Art de Vivre (The Art of Living) (1939), The Art of Friendship
Opening address, Pacific Islands Political Studies Association (PIPSA), 24 November 2005.
“It is wise to apply the oil of refined politeness to the mechanisms of friendship.”
Source: Le Pur et l'Impur (The Pure and the Impure) (1932), Ch. 9
Phaedrus as translated in the novel, p. 104
The Charioteer (1953)
1920s, Second State of the Union Address (1924)
“Love, friendship, respect, do not unite people as much as a common hatred for something.”
Alternate translation: Nothing better forges a bond of love, friendship or respect than common hatred toward something.
Also quoted in Psychologically Speaking: A Book of Quotations, Kevin Connolly and Margaret Martlew, 1999, p. 96
Note-Book of Anton Chekhov (1921)
As quoted in Gérard de Villiers (1975), The Imperial Shah: An Informal Biography, page 273-274
Attributed
"Don Juan", p. 403
The Dyer's Hand, and Other Essays (1962)
Quote in a letter to his wife Lily Klee, 11 Dec. 1932; as quoted in 'Klee & Kandinsky', 2015 exhibition text, Lenbachhaus und Kunstbau Munich, 2015-2016 https://www.zpk.org/en/exhibitions/review_0/2015/klee-kandinsky-969.html
taken from Wikipedia: Following a Nazi smear campaign the Bauhaus academy left Dessau in 1932 for Berlin, until its dissolution in July 1933. Kandinsky then left Germany, settling in Paris.
1931 -1940
Burgess v. Rawnsley (1975) 30 P. & C.R. 221.
Judgments
“Half Friendship is the bitterest Enmity…”
Frontiespiece, plate 1, line 8 (as it seen on the additional plate, Fitzwilliam Museum).
1800s, Jerusalem The Emanation of The Giant Albion (c. 1803–1820)
Un Art de Vivre (The Art of Living) (1939), The Art of Friendship
“Friendship includes charity. But there's no charity in sex.”
Source: Take a Girl Like You (1960), Ch. 17
“Before the flowers of friendship faded friendship faded.”
This phrase was used as the title of a work published in 1931, but was originally used in Ch. LXII of A Novel of Thank You, written in 1925-1926, but not published until 1958 by the Yale University Press
http://books.google.com/books?id=d8kCAAAAQAAJ&q=%22Because+friendship+is+intercommunication+of+love+therefore+where+love+is+not+mutual+there+can+be+no+friendship%22&pg=PA145#v=onepage
Car l'amitié est un amour mutuel, & s'il n'est mutuel, ce n'est pas amitié.
http://books.google.com/books?id=orIOAAAAQAAJ&q=%22car+l'amiti%C3%A9+est+un+amour+mutuel+%26+s'il+n'est+mutuel+ce+n'est+pas+amiti%C3%A9%22&pg=PA242#v=onepage
Pt. 3, ch. 17
Introduction to the Devout Life (1609)
Talking about his Ninja Gaiden II game in the Wall Street Journal, June 5, 2008, p. B8, "The Game Turns Serious".
Ram Swarup, introduction to Mohammed and the Rise of Islam by D.S. Margoliouth, New Delhi, Reprint, 1985 and 1995, p. xix.
Quote in Duchamp's letter to Walter Pach, Paris 27 April 1915; as quoted in The Duchamp Book, ed. Gavin Parkinson, Tate Publishing, London 2008 p. 157
1915 - 1925
Un Art de Vivre (The Art of Living) (1939), The Art of Friendship
Chapter 5 http://books.google.com/books?id=vrtURNBqzRMC&q=%22Tightfisted+people+are+as+mean+with+friendship+as+they+are+with+cash+suspicious+unbelieving+and+incurious%22&pg=PA94#v=onepage, The Passenger Train to Tapachula
The Old Patagonian Express (1979)
Source: Sartre: Romantic Rationalist (1953), Ch. 8, p. 119
Cette province de Québec est catholique et française et restera catholique et française. Tout en affirmant notre amitié et notre respect pour les représentants des autres races et religions, tout en déclarant notre empressement de leur donner leur juste part en tout et partout (...) nous déclarons solennellement que nous ne renoncerons jamais aux droits qui nous sont garantis par les traités, par la loi et la constitution (...) Cessons nos luttes fratricides et unissons-nous!
Speech given of the Saint-Jean-Baptiste Day of 1889.
quote about her Bennington-years 1945-48
1960s, Interview with Barbara Rose', Archives - American Art, 1968
Source: My Several Worlds (1954), p. 407, This has sometimes been quoted as "In a mood of faith and hope..."
“Dull grown-ups and bright children form a particularly tolerant friendship.”
Source: Nova (1968), Chapter 3 (p. 44)
James Nasmyth in: Industrial Biography: Iron-workers and Tool-makers https://books.google.nl/books?id=ZMJLAAAAMAAJ, Ticknor and Fields, 1864. p. 337
Concession speech (1994), as quoted in "De Klerk: 'My Political Task Is Just Beginning'" https://web.archive.org/web/20180920124105/https://www.washingtonpost.com/archive/politics/1994/05/03/de-klerk-my-political-task-is-just-beginning/ccdb96c6-5a8f-48d9-9872-3e016b4ee287/?utm_term=.bf09056315ad (3 May 1994), Reuters
1990s, 1994
Gillard recalls what was most troubling to her during the 2010 Labor Party leadership turmoil.
The Killing Season, Episode two: Great Moral Challenge (2009–10)
Wu Den-yih (2012) cited in: " Cross-strait ties are geography, not politics: Wu Den-yih http://www.wantchinatimes.com/news-subclass-cnt.aspx?id=20120601000114&cid=1101" in Want China Times, 1 June 2012.
“Friendship lives on its income, love devours its capital.”
Source: James O'Donnell Bennett (1908) When Good Fellows Get Together, p. 147
Maktubat-i-Imam Rabbani translated into Urdu by Maulana Muhammad Sa’id Ahmad Naqshbandi, Deoband, 1988, Volume I, p.388 ff.This letter was written to Shaikh Farid alias Nawab Murtaza Khan who was opposed to Akbar’s religious policy, and who supported Jahangir’s accession after taking from the latter a promise that Islam will be upheld in the new reign.
From his letters
Philip Larkin "Horn of Plenty", in Further Requirements ([2001] 2002) p. 320.
Criticism
Source: Cakes and Ale: Or, The Skeleton in the Cupboard (1930), p. 14
Un Art de Vivre (The Art of Living) (1939), The Art of Friendship
Escudero, F. [Francis]. (2015, February 6). Retrieved from Official Facebook Page of Francis Escudero https://www.facebook.com/senchizescudero/posts/10153052428415610/
2015, Facebook
Epilogue
Raising the Peaceable Kingdom (2005)
pg. 144
Main Currents Of Marxism (1978), Three Volume edition, Volume I, The Founders
“These are called the pious frauds of friendship.”
Book VI, Ch. 6
Amelia (1751)
“What you call weakness comes from the strength of friendship.”
“Many a time,… from a bad beginning great friendships have sprung up.”
Act V, scene 2, 34, line 873.
Eunuchus
Quote in a letter to his friend J. B. Pierret, 18 September 1818, from the Forest of Boixe; as quoted in Eugene Delacroix – selected letters 1813 – 1863”, ed. and translation Jean Stewart, art Works MFA publications, Museum of Fine Art Boston, 2001, p. 41
1815 - 1830
Source: Life, the Truth, and Being Free (2010), p. 61
Sallust, Bellum Catilinae, X, 5. This particular translation of the original Latin is from the essay "On Liberty" by Abraham Cowley: "Sallust, therefore, who was well acquainted with them both and with many such-like gentlemen of his time, says, 'That it is the nature of ambition' (Ambitio multos mortales falsos fieri coegit, etc.) 'to make men liars and cheaters; to hide the truth in their breasts, and show, like jugglers, another thing in their mouths; to cut all friendships and enmities to the measure of their own interest, and to make a good countenance without the help of good will.'" http://ibiblio.org/pub/docs/books/gutenberg/etext02/cowes10.txt The Wikiquote page for Sallust has the quote and a different translation.
Misattributed
Source: Where There's a Will: Thoughts on the Good Life (2003), Ch. 12 : The Companionship of Women
"Patriotism is not enough."
Speech at his inauguration as Lord Rector of The University of Edinburgh (6 November 1925), quoted in On England, and Other Addresses (1926), p. 78.
1925
"Friendships"
Soliloquies in England and Later Soliloquies (1922)
Catechism of a Revolutionary (1869)
“This friendship and this bond that we share is, to us, the No. 1 priority.”
Tessa Virtue, quoted in "Scott & Tessa Say Their Relationship Is “So Much Better” than People Imagine" http://www.flare.com/celebrity/scott-tessa-say-their-relationship-is-so-much-better-than-people-imagine/ (26 February 2018)
Partnership with Tessa Virtue, Tessa Virtue about Moir
Wen Jiabao (2006) cited in: When "Made in China" become "Made in Africa" http://english.people.com.cn/200612/22/eng20061222_335133.html, 22 December 2006
2008, Angelus following the Closing Mass (19 July 2008)
Letter to Lord Palmerston (9 October 1833), quoted in E. A. Smith, Lord Grey. 1764-1845 (Alan Sutton, 1996), p. 284.
1830s
Source: SCUM MANIFESTO (1967), p. [1]
"Dr. Robertson Davies".
Conversations with Robertson Davies (1989)
1950
Source: 1946 - 1953, "Song of herself"; interviews by Olga Campos, Sept. 1950, Chapter 'My Painting', p. 74
why, what else do they see?
Cassandra (1860)
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 254.
Additional remarks about the proposed Reconciliation and Unity Commission, Response to continuing opposition to the Reconciliation, Tolerance, and Unity Bill, 30 July 2005
version in original Dutch / citaat van J. H. Weissenbruch, in het Nederlands: Heer en vriend Sala, - Het zalige genot door uwe vriendschap volop genoten.. .Toen ik gisteren weder de stad [Den Haag] had bereikt, had ik niet minder dan 12 maal de fluiten [vissen] uit den mand gelegt om dezen ten toon te stellen.. .Dien dag, vriend Sala, behoord onder de schoonste van mijn leven, alle oogenblikken hebben mij tot heden levendig gehouden, altijd zittende [vissen] in den boot, schommelende met den dobbers in 't gezicht..
Source: J. H. Weissenbruch', (n.d.), pp. 34-35
Un Art de Vivre (The Art of Living) (1939), The Art of Friendship
Idyll 28; lines 21-22; translation by C. S. Calverley, from Theocritus, translated into English Verse.
Idylls
Book I, Ch. VI, pp. 57-59.
Physics
Source: In My Own Way: An Autobiography 1915-1965 (1972), p. 224
The Education of Henry Adams (1907)
Context: One of these men was Clarence King on his way up to the camp. Adams fell into his arms. As with most friendships, it was never a matter of growth or doubt. Friends are born in archaic horizons; they were shaped with the Pteraspis in Siluria; they have nothing to do with the accident of space. King had come up that day from Greeley in a light four-wheeled buggy, over a trail hardly fit for a commissariat mule, as Adams had reason to know since he went back in the buggy. In the cabin, luxury provided a room and one bed for guests. They shared the room and the bed, and talked till far towards dawn.
“I remember my loves, my conversation, my friendships. I remember it all, see it all, see them all.”
The Clerk's Vision (1949)
Context: I remember my loves, my conversation, my friendships. I remember it all, see it all, see them all. With melancholy, but without nostalgia. And above all, without hope. I know that it is immortal, and that, if we are anything, we are the hope of something. For me, expectation has spent itself. I quit the nevertheless, the even, the in spite of everything, the moratoriums, the excuses and forgiving. I know the mechanism of the trap of morality and the drowsiness of certain words. I have lost faith in all those constructions of stone, ideas, ciphers. I quit. I no longer defend this broken tower. And, in silence, I await the event.
As quoted in Contemporary Authors New Revision Series: A Bio-Bibliographical Guide to Current Writers in Fiction, General Non-Fiction, Poetry, Journalism, Drama, Motion Pictures, Television, & Other Fields (1982) by Ann Evory
Context: I talk about the things people have always talked about in stories: pain, hate, truth, courage, destiny, friendship, responsibility, growing old, growing up, falling in love, all of these things. What I try to write about are the darkest things in the soul, the mortal dreads. I try to go into those places in me that contain the cauldrous. I want to dip up the fire, and I want to put it on paper. The closer I get to the burning core of my being, the things which are most painful to me, the better is my work. … It is a love/hate relationship I have with the human race. I am an elitist, and I feel that my responsibility is to drag the human race along with me — that I will never pander to, or speak down to, or play the safe game. Because my immortal soul will be lost.
We the People interview (1996)
Context: While once friendship in our western tradition was the supreme flower of politics, I think that if community life exists at all today, it is in some way the consequence of friendship cultivated by each one who initiates it. This goes beyond anything which people usually talk about, saying each one of you is responsible for the friendships he/she can develop, because society will only be as good as the political result of these friendships.
“Friendship needs a certain parallelism of life, a community of thought, a rivalry of aim.”
The Education of Henry Adams (1907)
Context: One friend in a lifetime is much; two are many; three are hardly possible. Friendship needs a certain parallelism of life, a community of thought, a rivalry of aim.
A Vindication of Natural Society (1756)
Context: The several species of government vie with each other in the absurdity of their constitutions, and the oppression which they make their subjects endure. Take them under what form you please, they are in effect but a despotism, and they fall, both in effect and appearance too, after a very short period, into that cruel and detestable species of tyranny; which I rather call it, because we have been educated under another form, than that this is of worse consequences to mankind. For the free governments, for the point of their space, and the moment of their duration, have felt more confusion, and committed more flagrant acts of tyranny, than the most perfect despotic governments which we have ever known. Turn your eye next to the labyrinth of the law, and the iniquity conceived in its intricate recesses. Consider the ravages committed in the bowels of all commonwealths by ambition, by avarice, envy, fraud, open injustice, and pretended friendship; vices which could draw little support from a state of nature, but which blossom and flourish in the rankness of political society. Revolve our whole discourse; add to it all those reflections which your own good understanding shall suggest, and make a strenuous effort beyond the reach of vulgar philosophy, to confess that the cause of artificial society is more defenceless even than that of artificial religion; that it is as derogatory from the honour of the Creator, as subversive of human reason, and productive of infinitely more mischief to the human race.
The Cultivation of Conspiracy (1998)
Context: Learned and leisurely hospitality is the only antidote to the stance of deadly cleverness that is acquired in the professional pursuit of objectively secured knowledge. I remain certain that the quest for truth cannot thrive outside the nourishment of mutual trust flowering into a commitment to friendship. Therefore, I have tried to identify the climate that fosters and the "conditioned" air that hinders the growth of friendship.
Lecture II: Of Free Inquiry, considered as a Means for obtaining Just Knowledge
A Course of Popular Lectures (1829)
Context: How many, how omnipotent are the interests which engage men to break the mental chains of women! How many, how dear are the interests which engage them to exalt rather than lower their condition, to multiply their solid acquirements, to respect their liberties, to make them their equals, to wish them even their superiors! Let them inquire into these things. Let them examine the relation in which the two sexes stand, and ever must stand, to each other. Let them perceive that, mutually dependent, they must ever be giving and receiving, or they must be losing — receiving or losing in knowledge, in virtue, in enjoyment. Let them perceive how immense the loss, or how immense the gain. Let them not imagine that they know aught of the delights which intercourse with the other sex can give, until they have felt the sympathy of mind with mind, and heart with heart; until they bring into that intercourse every affection, every talent, every confidence, every refinement, every respect. Until power is annihilated on one side, fear and obedience on the other, and both restored to the birthright — equality. Let none think that affection can reign without it; or friendship or esteem. Jealousies, envyings, suspicions, reserves, deceptions — these are the fruits of inequality.
Nobel Peace Prize Acceptance Speech (2012)
Context: The peace of our world is indivisible. As long as negative forces are getting the better of positive forces anywhere, we are all at risk. It may be questioned whether all negative forces could ever be removed. The simple answer is: “No!” It is in human nature to contain both the positive and the negative. However, it is also within human capability to work to reinforce the positive and to minimize or neutralize the negative. Absolute peace in our world is an unattainable goal. But it is one towards which we must continue to journey, our eyes fixed on it as a traveller in a desert fixes his eyes on the one guiding star that will lead him to salvation. Even if we do not achieve perfect peace on earth, because perfect peace is not of this earth, common endeavours to gain peace will unite individuals and nations in trust and friendship and help to make our human community safer and kinder.
Book II, Ch. IV, pp. 113-115.
Physics
Independence Day address (1821)
Context: America, in the assembly of nations, since her admission among them, has invariably, though often fruitlessly, held forth to them the hand of honest friendship, of equal freedom, of generous reciprocity. She has uniformly spoken among them, though often to heedless and often to disdainful ears, the language of equal liberty, of equal justice, and of equal rights. She has, in the lapse of nearly half a century, without a single exception, respected the independence of other nations while asserting and maintaining her own. She has abstained from interference in the concerns of others, even when conflict has been for principles to which she clings, as to the last vital drop that visits the heart. She has seen that probably for centuries to come, all the contests of that Aceldama the European world, will be contests of inveterate power, and emerging right. Wherever the standard of freedom and Independence has been or shall be unfurled, there will her heart, her benedictions and her prayers be. But she goes not abroad, in search of monsters to destroy. She is the well-wisher to the freedom and independence of all. She is the champion and vindicator only of her own. She will commend the general cause by the countenance of her voice, and the benignant sympathy of her example. She well knows that by once enlisting under other banners than her own, were they even the banners of foreign independence, she would involve herself beyond the power of extrication, in all the wars of interest and intrigue, of individual avarice, envy, and ambition, which assume the colors and usurp the standard of freedom. The fundamental maxims of her policy would insensibly change from liberty to force. The frontlet on her brows would no longer beam with the ineffable splendor of freedom and independence; but in its stead would soon be substituted an imperial diadem, flashing in false and tarnished lustre the murky radiance of dominion and power. She might become the dictatress of the world; she would be no longer the ruler of her own spirit.... Her glory is not dominion, but liberty. Her march is the march of the mind. She has a spear and a shield: but the motto upon her shield is, Freedom, Independence, Peace. This has been her Declaration: this has been, as far as her necessary intercourse with the rest of mankind would permit, her practice.
Generation of Greatness (1957)
Context: I believe there are two opposing theories of history, and you have to make your choice. Either you believe that this kind of individual greatness does exist and can be nurtured and developed, that such great individuals can be part of a cooperative community while they continue to be their happy, flourishing, contributing selves — or else you believe that there is some mystical, cyclical, overriding, predetermined, cultural law — a historic determinism.
The great contribution of science is to say that this second theory is nonsense. The great contribution of science is to demonstrate that a person can regard the world as chaos, but can find in himself a method of perceiving, within that chaos, small arrangements of order, that out of himself, and out of the order that previous scientists have generated, he can make things that are exciting and thrilling to make, that are deeply spiritual contributions to himself and to his friends. The scientist comes to the world and says, "I do not understand the divine source, but I know, in a way that I don't understand, that out of chaos I can make order, out of loneliness I can make friendship, out of ugliness I can make beauty."
I believe that men are born this way — that all men are born this way. I know that each of the undergraduates with whom I talked shares this belief. Each of these men felt secretly — it was his very special secret and his deepest secret — that he could be great.
But not many undergraduates come through our present educational system retaining this hope. Our young people, for the most part — unless they are geniuses — after a very short time in college give up any hope of being individually great. They plan, instead, to be good. They plan to be effective, They plan to do their job. They plan to take their healthy place in the community. We might say that today it takes a genius to come out great, and a great man, a merely great man, cannot survive. It has become our habit, therefore, to think that the age of greatness has passed, that the age of the great man is gone, that this is the day of group research, that this is the day of community progress. Yet the very essence of democracy is the absolute faith that while people must cooperate, the first function of democracy, its peculiar gift, is to develop each individual into everything that he might be. But I submit to you that when in each man the dream of personal greatness dies, democracy loses the real source of its future strength.
“Flowers are lovely; love is flower-like;
Friendship is a sheltering tree”
"Youth and Age", st. 2 (1823–1832).
Context: Flowers are lovely; love is flower-like;
Friendship is a sheltering tree;
Oh the joys that came down shower-like,
Of friendship, love, and liberty,
Ere I was old!
Autobiography (1873)
Context: Moreover, if the character is formed, and the mind made up, on the few cardinal points of human opinion, agreement of conviction and feeling on these, has been felt in all times to be an essential requisite of anything worthy the name of friendship, in a really earnest mind. All these circumstances united, made the number very small of those whose society, and still more whose intimacy, I now voluntarily sought.
Source: Pierrette (1840), Ch. IV: Pierrette.
Context: Little minds need to practise despotism to relieve their nerves, just as great souls thirst for equality in friendship to exercise their hearts. Narrow natures expand by persecuting as much as others through beneficence; they prove their power over their fellows by cruel tyranny as others do by loving kindness; they simply go the way their temperaments drive them. Add to this the propulsion of self-interest and you may read the enigma of most social matters.
What I Believe (1938)
Context: The people I respect most behave as if they were immortal and as if society was eternal. Both assumptions are false: both of them must be accepted as true if we are to go on eating and working and loving, and are to keep open a few breathing-holes for the human spirit. No millennium seems likely to descend upon humanity; no better and stronger Ieague of Nations will be instituted; no form of Christianity and no alternative to Christianity will bring peace to the world or integrity to the individual; no "change of heart" will occur. And yet we need not despair, indeed, we cannot despair; the evidence of history shows us that men have always insisted on behaving creatively under the shadow of the sword; that they have done their artistic and scientific and domestic stuff for the sake of doing it, and that we had better follow their example under the shadow of the aeroplanes. Others, with more vision or courage than myself, see the salvation of humanity ahead, and will dismiss my conception of civilization as paltry, a sort of tip-and-run game. Certainly it is presumptuous to say that we cannot improve, and that Man, who has only been in power for a few thousand years, will never learn to make use of his power. All I mean is that, if people continue to kill one another as they do, the world cannot get better than it is, and that, since there are more people than formerly, and their means for destroying one another superior, the world may well get worse. What is good in people — and consequently in the world — is their insistence on creation, their belief in friendship and loyalty for their own sakes; and, though Violence remains and is, indeed, the major partner in this muddled establishment, I believe that creativeness remains too, and will always assume direction when violence sleeps. So, though I am not an optimist, I cannot agree with Sophocles that it were better never to have been born. And although, like Horace, I see no evidence that each batch of births is superior to the last, I leave the field open for the more complacent view. This is such a difficult moment to live in, one cannot help getting gloomy and also a bit rattled, and perhaps short-sighted.
We the People interview (1996)
Context: Friendship in the Greek tradition, in the Roman tradition, in the old tradition, was always viewed as the highest point which virtue can reach. Virtue, meaning here, "the habitual facility of doing the good thing," which is fostered by what the Greeks called politaea, political life, community life. I know it was a political life in which I wouldn't have liked to participate, with the slaves around and with the women excluded, but I still have to go to Plato or to Cicero. They conceived of friendship as a supreme flowering, of the interaction which happens in a good political society.
On an article of (7 April 2017). http://www.thehindu.com/opinion/lead/friendship-is-a-flowing-river/article17854490.ece
Context: I think that the friendship between Bangladesh and India is like a flowing river and full with generosity. This is the spirit of the people of the two neighbours. I think if our commitments are honest, we would be able to achieve many things that are beneficial to our people.
1920s, Toleration and Liberalism (1925)
Context: The generally expressed desire of 'America first' can not be criticized. It is a perfectly correct aspiration for our people to cherish. But the problem which we have to solve is how to make America first. It can not be done by the cultivation of national bigotry, arrogance, or selfishness. Hatreds, jealousies, and suspicions will not be productive of any benefits in this direction. Here again we must apply the rule of toleration. Because there are other peoples whose ways are not our ways, and whose thoughts are not our thoughts, we are not warranted in drawing the conclusion that they are adding nothing to the sum of civilization. We can make little contribution to the welfare of humanity on the theory that we are a superior people and all others are an inferior people. We do not need to be too loud in the assertion of our own righteousness. It is true that we live under most favorable circumstances. But before we come to the final and irrevocable decision that we are better than everybody else we need to consider what we might do if we had their provocations and their difficulties. We are not likely to improve our own condition or help humanity very much until we come to the sympathetic understanding that human nature is about the same everywhere, that it is rather evenly distributed over the surface of the earth, and that we are all united in a common brotherhood. We can only make America first in the true sense which that means by cultivating a spirit of friendship and good will, by the exercise of the virtues of patience and forbearance, by being 'plenteous in mercy', and through progress at home and helpfulness abroad standing as an example of real service to humanity.
