Quotes about hate

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"Love and Its Loveless Counterfeits"
Strictly Personal (1953)
Context: The principal difference between love and hate is that love is an irradiation, and hate is a concentration. Love makes everything lovely; hate concentrates itself on the object of its hatred. All the fearful counterfeits of love — possessiveness, lust, vanity, jealousy — are closer to hate: they concentrate on the object, guard it, suck it dry.

1960s, Beyond Vietnam: A Time to Break Silence (1967)

United States v. Schwimmer, 279 U.S. 644 (1929) (Holmes, J., dissenting).
1920s

"The Pianist Interview" by Marilyn Cole Lownes http://minadream.com/romanpolanski/ThePianistInterview.htm
Context: Berlin was great. It’s a new generation. If you continue to hate, you are entering into the same philosophy that began the war. You have to look forward at people and new times.

1950s, Give Us the Ballot (1957)
Context: Now, I’m not talking about a sentimental, shallow kind of love. I’m not talking about eros, which is a sort of aesthetic, romantic love. I’m not even talking about philia, which is a sort of intimate affection between personal friends. But I'm talking about agape. I'm talking about the love of God in the hearts of men. I’m talking about a type of love which will cause you to love the person who does the evil deed while hating the deed that the person does. We've got to love.

(20 December 2004)
Unfit for Mass Consumption (blog entries), 2004
Context: I'm not kidding, and I'm not being hyperbolic — sometimes I hate this thing I do more than I could ever say. Sometimes, it seems that I spend my days dragging people whose only crime is that I am their creator through the filth and pain and degradation of my own despicable imagination. Where is the good in this? Where is the resolution? Where is the sense of it? If I had even a scintilla of belief in a "higher" intelligence of any sort, days like yesterday (and, by extension, today) would, on the one hand, give me some degree of sympathy for the idiot dieties unable to craft a better universe, and, on the other hand, it makes me grateful I have no such beliefs, because the anger I would have for that "higher" whatever would be inexpressible. And I cannot imagine that there are actually people out there — self-professed "horror" writers — who are trying to elicit these emotions in others, who are purposefully driving their characters on through all the futile, dead-end nightmares that might be devised. I would not do this. I swear I would not do this, if I could find other words in me.

Act iii, scene 4
Queen Mary: A Drama (published 1876)

As quoted in "How The Imitation Game Screenwriter Graham Moore Made It In Hollywood" by E. A. Hanks, at BuzzFeed (27 September 2013) http://www.buzzfeed.com/eahanks/benedict-cumberbatch-alan-turing-graham-moore#.utM8L9YvAB

Source: The Ordeal of Change (1963), Ch. 15: "The Unnaturalness Of Human Nature"
Context: The weak are not a noble breed. Their sublime deeds of faith, daring, and self-sacrifice usually spring from questionable motives. The weak hate not wickedness but weakness; and one instance of their hatred of weakness is hatred of self. All the passionate pursuits of the weak are in some degree a striving to escape, blur, or disguise an unwanted self. It is a striving shot through with malice, envy, self-deception, and a host of petty impulses; yet it often culminates in superb achievements. Thus we find that people who fail in everyday affairs often show a tendency to reach out for the impossible. They become responsive to grandiose schemes, and will display unequaled steadfastness, formidable energies and a special fitness in the performance of tasks which would stump superior people. It seems paradoxical that defeat in dealing with the possible should embolden people to attempt the impossible, but a familiarity with the mentality of the weak reveals that what seems a path of daring is actually an easy way out: It is to escape the responsibility for failure that the weak so eagerly throw themselves into grandiose undertakings. For when we fail in attaining the possible the blame is solely ours, but when we fail in attaining the impossible we are justified in attributing it to the magnitude of the task.

Why I Am an Agnostic (1896)
Context: The ministers, who preached at these revivals, were in earnest. They were zealous and sincere. They were not philosophers. To them science was the name of a vague dread—a dangerous enemy. They did not know much, but they believed a great deal. To them hell was a burning reality—they could see the smoke and flames. The Devil was no myth. He was an actual person, a rival of God, an enemy of mankind. They thought that the important business of this life was to save your soul—that all should resist and scorn the pleasures of sense, and keep their eyes steadily fixed on the golden gate of the New Jerusalem. They were unbalanced, emotional, hysterical, bigoted, hateful, loving, and insane. They really believed the Bible to be the actual word of God—a book without mistake or contradiction. They called its cruelties, justice—its absurdities, mysteries—its miracles, facts, and the idiotic passages were regarded as profoundly spiritual.

Ring Around the Sun (1954)
Context: The people finally know.
They've been told about the mutants.
And they hated the mutants.
Of course, they hated them.
They hated them because the existence of the mutants makes them second-class humans, because they are Neanderthalers suddenly invaded by a bow and arrow people.

Song lyrics, Hounds of Love (1985)
Context: Is there so much hate for the ones we love?
Tell me, we both matter, don't we?
You, it's you and me.
It's you and me won't be unhappy.

An Address on Abraham Lincoln before the Republican Club of New York City (12 February 1909) http://web.archive.org/20050322051431/www.historycooperative.org/btw/Vol.10/html/35.html
Context: Of all forms of slavery there is none that is so harmful and degrading as that form of slavery which tempts one human being to hate another by reason of his race or color. One man cannot hold another man down in the ditch without remaining down in the ditch with him.

Love – That’s All Cary Grant Ever Thinks About (1964)
Context: Don’t go to extremes. Don’t hate too much and don’t love too much. Try to live somewhere in the middle. Hate destroys the hater. And if you love too much you get too involved and you cannot see too clearly. Love and hate are like night and day. They do exist together and you must accept them both, but you must also understand them and be in control of both emotions. It is peaceful in the middle. You won’t be hurt in the middle.

Native Son (1940)

Diary entry, 20 January 1940, from The Diaries of Christopher Isherwood, vol I: 1939 - 1960, edited by Katherine Bucknell, p. 84<!-- >
Context: If I fear anything, I fear the atmosphere of the war, the power which it gives to all the things I hate — the newspapers, the politicians, the puritans, the scoutmasters, the middle-aged merciless spinsters. I fear the way I might behave, if I were exposed to this atmosphere. I shrink from the duty of opposition. I am afraid I should be reduced to a chattering enraged monkey, screaming back hate at their hate.

The Truth (1896)
Context: They put a monster—a master—a tyrant in the sky, and seek to enslave their fellow-men. They teach the cringing virtues of serfs. They abhor the courage of manly men. They hate the man who thinks. They long for revenge. They warm their hands at the imaginary fires of hell. I show them that hell does not exist and they denounce me for destroying their consolation.

Introduction.
Magick Book IV : Liber ABA, Part III : Magick in Theory and Practice (1929)
Context: In my third year at Cambridge, I devoted myself consciously to the Great Work, understanding thereby the Work of becoming a Spiritual Being, free from the constraints, accidents, and deceptions of material existence.
I found myself at a loss for a name to designate my work, just as H. P. Blavatsky some years earlier. "Theosophy", "Spiritualism", "Occultism", "Mysticism", all involved undesirable connotations.
I chose therefore the name.
"MAGICK"
as essentially the most sublime, and actually the most discredited, of all the available terms.
I swore to rehabilitate
MAGICK,
to identify it with my own career; and to compel mankind to respect, love, and trust that which they scorned, hated and feared. I have kept my Word.

1950s, Loving Your Enemies (November 1957)
Context: How do you go about loving your enemies? I think the first thing is this: In order to love your enemies, you must begin by analyzing self. And I’m sure that seems strange to you, that I start out telling you this morning that you love your enemies by beginning with a look at self. It seems to me that that is the first and foremost way to come to an adequate discovery to the how of this situation. … some people aren’t going to like you. They’re going to dislike you, not because of something that you’ve done to them, but because of various jealous reactions and other reactions that are so prevalent in human nature. But after looking at these things and admitting these things, we must face the fact that an individual might dislike us because of something that we’ve done deep down in the past, some personality attribute that we possess, something that we’ve done deep down in the past and we’ve forgotten about it; but it was that something that aroused the hate response within the individual. That is why I say, begin with yourself. There might be something within you that arouses the tragic hate response in the other individual.

1950s, Loving Your Enemies (November 1957)
Context: Somewhere somebody must have some sense. Men must see that force begets force, hate begets hate, toughness begets toughness. And it is all a descending spiral, ultimately ending in destruction for all and everybody. Somebody must have sense enough and morality enough to cut off the chain of hate and the chain of evil in the universe. And you do that by love.

1950s, Loving Your Enemies (Christmas 1957)
Context: The darkness of racial injustice will be dispelled only by the light of forgiving love. For more that three centuries American Negroes have been frustrated by day and bewilderment by night by unbearable injustice, and burdened with the ugly weight of discrimination. Forced to live with these shameful conditions, we are tempted to become bitter and retaliate with a corresponding hate. But if this happens, the new order we seek will be little more than a duplicate of the old order. We must in strength and humility meet hate with love.

Toward an Activist Spirituality (2003)
Context: On some deep cosmic level, we are all one, and within us we each contain the potential for good and for destruction, for compassion and hate, for generosity and greed. But even if I acknowledge the full range of impulses within myself, that doesn't erase the differences between a person acting from compassion and love, and another choosing to act from hate and greed. Moreover, it doesn't erase my responsibility to challenge a system which furthers hate and greed. If I don't resist such a system, I am complicit in what it does. I join the perpetrators in oppressing the victims.

Quoted in " The day I met Imelda Marcos http://news.bbc.co.uk/2/hi/asia-pacific/1000140.stm at BBC News (31 October 2000).
Context: When you reach a certain level of leadership, people cannot be neutral with you. They either love, love, love you, or hate, hate, hate you.

Seton Hall Address (2002)
Context: It is customary at occasions such as this for some old person to pass on his accumulated pearls of wisdom and life story to the young.
But this is not a customary year. It is a year marked by distinctive tragedy and challenge, by events that no one at last year’s commencement ceremony could have possibly anticipated. The attacks on the World Trade Center and the Pentagon took the lives of so many — Seton Hall graduates among them — and have affected us so deeply that it is impossible to speak here today without acknowledging the witness to tragedy which this University and its students have borne.
These events delivered a four-fold shock to us and our country. The shock of our country, under attack. The shock that others would hate so much that they would kill themselves to hurt us. The shock of death to the youthful and innocent. The shock that the murderers would claim to have acted in the name of God.

2000s, God Hates America (2001)
Context: God hates America, and God demonstrated that hatred to some modest degree only last Tuesday -- sent in those bombers, those hellacious 767 Boeing bombers, and it was a glorious sight. What you need to do is see in those flames -- those sickening, twisting, burning, life-destroying flames, brightly shining from every television set around the world! You need to see in those flames a little preview of the flames of Hell that are going to soon engulf you, my friend. Burn your soul forever!

The Great Dictator (1940), The Barber's speech
Context: I'm sorry, but I don't want to be an emperor. That's not my business. I don't want to rule or conquer anyone. I should like to help everyone, if possible, Jew, gentile, black man, white. We all want to help one another. Human beings are like that. We want to live by each other's happiness — not by each other's misery. We don't want to hate and despise one another.
In this world there is room for everyone. And the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men's souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical. Our cleverness, hard and unkind. We think too much and feel too little. More than machinery we need humanity. More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost.
The aeroplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men, cries out for universal brotherhood, for the unity of us all. Even now my voice is reaching millions throughout the world — millions of despairing men, women and little children — victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say — do not despair. The misery that is now upon us is but the passing of greed — the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people and so long as men die, liberty will never perish.
Soldiers! Don't give yourselves to brutes — men who despise you — enslave you — who regiment your lives — tell you what to do — what to think or what to feel! Who drill you, diet you, treat you like cattle, use you as cannon fodder. Don't give yourselves to these unnatural men — machine men with machine minds and machine hearts! You are not machines! You are not cattle! You are men! You have the love of humanity in your hearts. You don't hate! Only the unloved hate — the unloved and the unnatural!
Soldiers! Don't fight for slavery! Fight for liberty! In the 17th Chapter of St. Luke it is written: "the Kingdom of God is within man" — not one man nor a group of men, but in all men! In you! You, the people have the power — the power to create machines. The power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure.
Then, in the name of democracy, let us use that power! Let us all unite! Let us fight for a new world, a decent world that will give men a chance to work, that will give youth the future and old age a security. By the promise of these things, brutes have risen to power, but they lie! They do not fulfill their promise; they never will. Dictators free themselves, but they enslave the people! Now, let us fight to fulfill that promise! Let us fight to free the world, to do away with national barriers, to do away with greed, with hate and intolerance. Let us fight for a world of reason, a world where science and progress will lead to all men's happiness.
Soldiers! In the name of democracy, let us all unite!
[Cheers]
Hannah, can you hear me? Wherever you are, look up, Hannah. The clouds are lifting. The sun is breaking through. We are coming out of the darkness into the light. We are coming into a new world, a kindlier world, where men will rise above their hate, their greed and brutality. Look up, Hannah. The soul of man has been given wings, and at last he is beginning to fly. He is flying into the rainbow — into the light of hope, into the future, the glorious future that belongs to you, to me and to all of us. Look up, Hannah. Look up.

What is Patriotism? (1908)
Context: We Americans claim to be a peace-loving people. We hate bloodshed; we are opposed to violence. Yet we go into spasms of joy over the possibility of projecting dynamite bombs from flying machines upon helpless citizens. We are ready to hang, electrocute, or lynch anyone, who, from economic necessity, will risk his own life in the attempt upon that of some industrial magnate. Yet our hearts swell with pride at the thought that America is becoming the most powerful nation on earth, and that she will eventually plant her iron foot on the necks of all other nations.
Such is the logic of patriotism.

Letter of Constantine to Sapor, King of the Persians (333)
Constantine the Great : Letters
Context: By keeping the Divine faith, I am made a partaker of the light of truth: guided by the light of truth, I advance in the knowledge of the Divine faith. Hence it is that, as my actions themselves evince, I profess the most holy religion; and this worship I declare to be that which teaches me deeper acquaintance with the most holy God; aided by whose Divine power, beginning from the very borders of the ocean, I have aroused each nation of the world in succession to a well-grounded hope of security; so that those which, groaning in servitude to the most cruel tyrants and yielding to the pressure of their daily sufferings, had well nigh been utterly destroyed, have been restored through my agency to a far happier state. This God I confess that I hold in unceasing honor and remembrance; this God I delight to contemplate with pure and guileless thoughts in the height of his glory. THIS God I invoke with bended knees, and recoil with horror from the blood of sacrifices from their foul and detestable odors, and from every earth-born magic fire: for the profane and impious superstitions which are defiled by these rites have cast down and consigned to perdition many, nay, whole nations of the Gentile world. For he who is Lord of all cannot endure that those blessings which, in his own loving-kindness and consideration of the wants of men he has revealed for the rise of all, should be perverted to serve the lusts of any. His only demand from man is purity of mind and an undefiled spirit; and by this standard he weighs the actions of virtue and godliness. For his pleasure is in works of moderation and gentleness: he loves the meek, and hates the turbulent spirit: delighting in faith, he chastises unbelief: by him all presumptuous power is broken down, and he avenges the insolence of the proud. While the arrogant and haughty are utterly overthrown, he requires the humble and forgiving with deserved rewards: even so does he highly honor and strengthen with his special help a kingdom justly governed, and maintains a prudent king in the tranquility of peace. I CANNOT, then, my brother believe that I err in acknowledging this one God, the author and parent of all things: whom many of my predecessors in power, led astray by the madness of error, have ventured to deny... For I myself have witnessed the end of those who lately harassed the worshipers of God by their impious edict. And for this abundant thanksgivings are due to God that through his excellent Providence all men who observe his holy laws are gladdened by the renewed enjoyment of peace. Hence I am fully persuaded that everything is in the best and safest posture, since God is vouchsafing, through the influence of their pure and faithful religious service, and their unity of judgment respecting his Divine character, to gather all men to himself

1960s, Letter from a Birmingham Jail (1963)
Context: But though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you." Was not Amos an extremist for justice: "Let justice roll down like waters and righteousness like an ever flowing stream." Was not Paul an extremist for the Christian gospel: "I bear in my body the marks of the Lord Jesus." Was not Martin Luther an extremist: "Here I stand; I cannot do otherwise, so help me God." And John Bunyan: "I will stay in jail to the end of my days before I make a butchery of my conscience." And Abraham Lincoln: "This nation cannot survive half slave and half free." And Thomas Jefferson: "We hold these truths to be self evident, that all men are created equal..." So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary's hill three men were crucified. We must never forget that all three were crucified for the same crime — the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists.

Source: Tristes Tropiques (1955), Ch. 1 : Setting Out, p. 17
Context: I hate travelling and explorers. Yet here I am proposing to tell the story of my expeditions. But how long it has taken me to make up my mind to do so! It is now fifteen years since I left Brazil for the last time and all during this period I have often planned to undertake the present work but on each occasion a sort of shame and repugnance prevented me from making a start. Why, I asked myself, should I give a detailed account of so many trivial circumstances and insignificant happenings? Adventure has no place in the anthropologists profession; it is merely one of those unavoidable drawbacks, which detract from his effective work through the incidental loss of weeks or months; there are hours of inaction when the informant is not available; periods of hunger, exhaustion, sickness perhaps; and always the thousand and one dreary tasks which eat away the days to no purpose and reduce dangerous living in the heart of the virgin forest to an imitation of military service … The fact that so much effort and expenditure has to be wasted on reaching the object of our studies bestows no value on that aspect of our profession, and should be seen rather as its negative side. The truths which we seek so far afield only become valid when we have separated them from this dross.

Context: The psychological basis for the use of nonviolent methods is the simple rule that like produces like, kindness provokes kindness, as surely as injustice produces resentment and evil. It is sometimes forgotten by those whose pacifism is a spurious, namby-pamby thing that if one Biblical statement of this rule is "Do good to them that hate you" (an exhortation presumably intended for the capitalist as well as for the laborer), another statement of the same rule is, "They that sow the wind shall reap the whirlwind." You get from the universe what you give, with interest! What if men build a system on violence and injustice, on not doing good to those who hate them nor even to those who meekly obey and toil for them? And persist in this course through centuries of Christian history? And if, then, the oppressed raise the chant:

1950s, Give Us the Ballot (1957)
Context: This is no day for the rabble-rouser, whether he be Negro or white. We must realize that we are grappling with the most weighty social problem of this nation, and in grappling with such a complex problem there is no place for misguided emotionalism. We must work passionately and unrelentingly for the goal of freedom, but we must be sure that our hands are clean in the struggle. We must never struggle with falsehood, hate, or malice. We must never become bitter. I know how we feel sometime. There is the danger that those of us who have been forced so long to stand amid the tragic midnight of oppression—those of us who have been trampled over, those of us who have been kicked about—there is the danger that we will become bitter. But if we will become bitter and indulge in hate campaigns, the new order which is emerging will be nothing but a duplication of the old order.

The Guardian, September 9, 2002 http://www.chomsky.info/articles/20020909.htm.
Quotes 2000s, 2002
Context: September 11 shocked many Americans into an awareness that they had better pay much closer attention to what the US government does in the world and how it is perceived. Many issues have been opened for discussion that were not on the agenda before. That's all to the good. It is also the merest sanity, if we hope to reduce the likelihood of future atrocities. It may be comforting to pretend that our enemies "hate our freedoms," as President Bush stated, but it is hardly wise to ignore the real world, which conveys different lessons. The president is not the first to ask: "Why do they hate us?" In a staff discussion 44 years ago, President Eisenhower described "the campaign of hatred against us [in the Arab world], not by the governments but by the people". His National Security Council outlined the basic reasons: the US supports corrupt and oppressive governments and is "opposing political or economic progress" because of its interest in controlling the oil resources of the region.... What they hate is official policies that deny them freedoms to which they aspire.

Fourth Annual Message (3 December 1888)
Context: Communism is a hateful thing and a menace to peace and organized government; but the communism of combined wealth and capital, the outgrowth of overweening cupidity and selfishness, which insidiously undermines the justice and integrity of free institutions, is not less dangerous than the communism of oppressed poverty and toil, which, exasperated by injustice and discontent, attacks with wild disorder the citadel of rule.
He mocks the people who proposes that the Government shall protect the rich and that they in turn will care for the laboring poor. Any intermediary between the people and their Government or the least delegation of the care and protection the Government owes to the humblest citizen in the land makes the boast of free institutions a glittering delusion and the pretended boon of American citizenship a shameless imposition.

Act I, Scene III
The Foresters, Robin Hood and Maid Marion (1892)

Black Boy (1945)

Source: My Double Life (1907), Ch. 33 <!-- p. 369 -->
Context: Life is short, even for those who live a long time, and we must live for the few who know and appreciate us, who judge and absolve us, and for whom we have the same affection and indulgence. The rest I look upon as a mere crowd, lively or sad, loyal or corrupt, from whom there is nothing to be expected but fleeting emotions, either pleasant or unpleasant, which leave no trace behind them. We ought to hate very rarely, as it is too fatiguing; remain indifferent to a great deal, forgive often and never forget.

1950s, Loving Your Enemies (Christmas 1957)
Context: Third we must not seek to defeat or humiliate the enemy but to win his friendship and understanding. At times we are able to humiliate our worst enemy. Inevitably, his weak moments come and we are able to thrust in his side the spear of defeat. But this we must not do. Every word and deed must contribute to an understanding with the enemy and release those vast reservoirs of goodwill which have been blocked by impenetrable walls of hate.

1950s, Loving Your Enemies (November 1957)
Context: There’s another reason why you should love your enemies, and that is because hate distorts the personality of the hater. We usually think of what hate does for the individual hated or the individuals hated or the groups hated. But it is even more tragic, it is even more ruinous and injurious to the individual who hates. You just begin hating somebody, and you will begin to do irrational things. You can’t see straight when you hate. You can’t walk straight when you hate. You can’t stand upright. Your vision is distorted. There is nothing more tragic than to see an individual whose heart is filled with hate. He comes to the point that he becomes a pathological case. For the person who hates, you can stand up and see a person and that person can be beautiful, and you will call them ugly. For the person who hates, the beautiful becomes ugly and the ugly becomes beautiful. For the person who hates, the good becomes bad and the bad becomes good. For the person who hates, the true becomes false and the false becomes true. That’s what hate does. You can’t see right. The symbol of objectivity is lost. Hate destroys the very structure of the personality of the hater. [... ] when you start hating anybody, it destroys the very center of your creative response to life and the universe; so love everybody. Hate at any point is a cancer that gnaws away at the very vital center of your life and your existence. It is like eroding acid that eats away the best and the objective center of your life. So Jesus says love, because hate destroys the hater as well as the hated.

NOW interview (2004)
Context: Herman Melville is a god. … I cherish what he did. He was a genius. Wrote Moby-Dick. Wrote Pierre. Wrote The Confidence-Man, wrote Billy Budd. … Oh, yes. Look at him. … Scares the bejesus out of people and makes them hate him. Because he's so good. ] Claggart has him killed in that book. Claggart has his [[eye on that boy. He will not tolerate such goodness, such blondeness, such blue eye. Goodness is scary. It's like you want to knock it. You want to hit it. Are we a country of beating down things? We love seeing people go down.

"The God Called Poetry".
Country Sentiment (1920)
Context: Then speaking from his double head
The glorious fearful monster said
"I am YES and I am NO,
Black as pitch and white as snow,
Love me, hate me, reconcile
Hate with love, perfect with vile,
So equal justice shall be done
And life shared between moon and sun.
Nature for you shall curse or smile:
A poet you shall be, my son."

1860s, Our Composite Nationality (1869)
Context: The great right of migration and the great wisdom of incorporating foreign elements into our body politic, are founded not upon any genealogical or ethnological theory, however learned, but upon the broad fact of a common nature. Man is man the world over. This fact is affirmed and admitted in any effort to deny it. The sentiments we exhibit, whether love or hate, confidence or fear, respect or contempt, will always imply a like humanity. A smile or a tear has no nationality. Joy and sorrow speak alike in all nations, and they above all the confusion of tongues proclaim the brotherhood of man.

From Union Square to Rome (1938)
Context: A Jewish convert said to me once, "The Communists hate God, and the Catholics love Him. But they are both facing Him, directing their attention to Him. They are not indifferent. Communists are not in so bad a case as those who are indifferent. It is the lukewarm that He will spew out of His mouth."

"Three Poems of the Atomic Bomb: Dirge for the New Sunrise"
The Canticle of the Rose (1949)

Therefore I have signed you up to build homes for the homeless during your entire summer vacation. Your Christmas will be spent serving food at a battered women’s shelter and Easter is designated to reading stories to children in the pediatric cancer ward. Four months out of 16years dedicated to human beings other than yourself, you have gotten off easy. Oh and honey expand your horizons; your world is a bigger oyster than your low self-esteem wants you to believe. Love yourself; think of others and be grateful. I love you, I believe in you, and I look forward to respecting you.

Me. You. Us

P.S. Follow your dreams, not your boyfriends.
Anderson's letter to her teenage self — from Dear Me: More Letters To My Sixteen-Year-Old Self http://www.dearme.org/excerpt/GA/?iframe=true&width=750&height=100%/, edited by Joseph Galliano. (June 19, 2011)
2010s

Letter To M. Daelli on Les Misérables (1862)
Context: This book, Les Misérables, is no less your mirror than ours. Certain men, certain castes, rise in revolt against this book, — I understand that. Mirrors, those revealers of the truth, are hated; that does not prevent them from being of use. As for myself, I have written for all, with a profound love for my own country, but without being engrossed by France more than by any other nation. In proportion as I advance in life, I grow more simple, and I become more and more patriotic for humanity.

Speech to the Virginia Convention (1861)
Context: In the first place, I say that the North hates slavery, and, in using that expression I speak wittingly. In saying that the Black Republican party of the North hates slavery, I speak intentionally. If there is a doubt upon that question in the mind of any one who listens to me, a few of the multitude of proofs which could fill this room, would, I think, be sufficient to satisfy him. I beg to refer to a few of the proofs that are so abundant; and the first that I shall adduce consists in two extracts from a speech of Lincoln's, made in October 1858. They are as follows: 'I have always hated slavery as much as any abolitionist; I have always been an old line Whig; I have always hated it and I always believed it in the course of ultimate extinction, and if I were in Congress and a vote should come up on the question, whether slavery should be excluded from the territory, in spite of the Dred Scott decision, I would vote that it should.

Source: From the Danube to the Yalu (1954), p. 329

Breaking the Spell (2006)
Context: The daily actions of religious people have accomplished uncounted good deeds throughout history, alleviating suffering, feeding the hungry, caring for the sick. Religions have brought the comfort of belonging and companionship to many who would otherwise have passed through this life all alone, without glory or adventure. They have not just provided first aid, in effect, for people in difficulties; they have provided the means for changing the world in ways that remove those difficulties. As Alan Wolfe says, "Religion can lead people out of cycles of poverty and dependency just as it led Moses out of Egypt". There is much for religion lovers to be proud of in their traditions, and much for all of us to be grateful for.The fact that so many people love their religions as much as, or more than, anything else in their lives is a weighty fact indeed. I am inclined to think that nothing could matter more than what people love. At any rate, I can think of no value that I would place higher. I would not want to live in a world without love. Would a world with peace, but without love, be a better world? Not if the peace was achieved by drugging the love (and hate) out of us, or by suppression. Would a world with justice and freedom, but without love, be a better world? Not if it was achieved by somehow turning us all into loveless law-abiders with none of the yearnings or envies or hatreds that are wellsprings of injustice and subjugation.It is hard to consider such hypotheticals, and I doubt if we should trust our first intuitions about them, but, for what it is worth, I surmise that we almost all want a world in which love, justice, freedom, and peace are all present, as much as possible, but if we had to give up one of these, it wouldn't — and shouldn't — be love. But, sad to say, even if it is true that nothing could matter more than love, it wouldn't follow from this that we don't have reason to question the things that we, and others, love. Love is blind, as they say, and because love is blind, it often leads to tragedy: to conflicts in which one love is pitted against another love, and something has to give, with suffering guaranteed in any resolution.

Comments on Fear and Loathing in Las Vegas in The Great Shark Hunt: Strange Tales from a Strange Time (1979), p. 109
1970s
Context: The only other important thing to be said about Fear & Loathing at this time is that it was fun to write, and that's rare — for me, at least, because I've always considered writing the most hateful kind of work. I suspect it's a bit like fucking — which is fun only for amateurs. Old whores don't do much giggling. Nothing is fun when you have to do it — over and over, again and again — or else you'll be evicted, and that gets old. So it's a rare goddamn trip for a locked-in, rent-paying writer to get into a gig that, even in retrospect, was a kinghell, highlife fuck-all from start to finish... and then to actually get paid for writing this kind of manic gibberish seems genuinely weird; like getting paid for kicking Agnew in the balls. So maybe there's hope. Or maybe I'm going mad... In a nation ruled by swine, all pigs are upward mobile — and the rest of us are fucked until we can put our acts together: Not necessarily to Win, but mainly to keep from Losing Completely... The Swine are gearing down for a serious workout this time around... So much, then, for The Road — and for the last possibilities of running amok in Las Vegas... Well, at least, I'll know I was there, neck deep in the madness, before the deal went down, and I got so high and wild that I felt like a two-ton Manta ray jumping all the way across the Bay of Bengal.

1950s, Loving Your Enemies (November 1957)
Context: There is something within all of us that causes us to cry out with Ovid, the Latin poet, "I see and approve the better things of life, but the evil things I do." There is something within all of us that causes us to cry out with Plato that the human personality is like a charioteer with two headstrong horses, each wanting to go in different directions. There is something within each of us that causes us to cry out with Goethe, "There is enough stuff in me to make both a gentleman and a rogue." There is something within each of us that causes us to cry out with Apostle Paul, "I see and approve the better things of life, but the evil things I do." So somehow the "isness" of our present nature is out of harmony with the eternal "oughtness" that forever confronts us. And this simply means this: That within the best of us, there is some evil, and within the worst of us, there is some good. When we come to see this, we take a different attitude toward individuals. The person who hates you most has some good in him; even the nation that hates you most has some good in it; even the race that hates you most has some good in it. And when you come to the point that you look in the face of every man and see deep down within him what religion calls "the image of God," you begin to love him in spite of. No matter what he does, you see God’s image there. There is an element of goodness that he can never sluff off. Discover the element of good in your enemy. And as you seek to hate him, find the center of goodness and place your attention there and you will take a new attitude.

Idle Thoughts of an Idle Fellow (1886)
Context: And who would not risk its terrors to gain its raptures? Ah, what raptures they were! The mere recollection thrills you. How delicious it was to tell her that you loved her, that you lived for her, that you would die for her! How you did rave, to be sure, what floods of extravagant nonsense you poured forth, and oh, how cruel it was of her to pretend not to believe you! In what awe you stood of her! How miserable you were when you had offended her! And yet, how pleasant to be bullied by her and to sue for pardon without having the slightest notion of what your fault was! How dark the world was when she snubbed you, as she often did, the little rogue, just to see you look wretched; how sunny when she smiled! How jealous you were of every one about her! How you hated every man she shook hands with, every woman she kissed—the maid that did her hair, the boy that cleaned her shoes, the dog she nursed—though you had to be respectful to the last-named! How you looked forward to seeing her, how stupid you were when you did see her, staring at her without saying a word! How impossible it was for you to go out at any time of the day or night without finding yourself eventually opposite her windows!

Arrowsmith (1925)
Context: Perhaps I am a crank, Martin. There are many who hate me. There are plots against me—oh, you t'ink I imagine it, but you shall see! I make many mistakes. But one thing I keep always pure: the religion of a scientist.
To be a scientist—it is not just a different job, so that a man should choose between being a scientist and being an explorer or a bond-salesman or a physician or a king or a farmer. It is a tangle of ver-y obscure emotions, like mysticism, or wanting to write poetry; it makes its victim all different from the good normal man. The normal man, he does not care much what he does except that he should eat and sleep and make love. But the scientist is intensely religious—he is so religious that he will not accept quarter-truths, because they are an insult to his faith.
He wants that everything should be subject to inexorable laws. He is equal opposed to the capitalists who t'ink their silly money-grabbing is a system, and to liberals who t'ink man is not a fighting animal; he takes both the American booster and the European aristocrat, and he ignores all their blithering. Ignores it! All of it! He hates the preachers who talk their fables, but he iss not too kindly to the anthropologists and historians who can only make guesses, yet they have the nerf to call themselves scientists! Oh, yes, he is a man that all nice good-natured people should naturally hate! ~ Gottlieb, Ch. 26

The trial of Charles B. Reynolds for blasphemy (1887)
Context: Gentlemen, you can never make me believe — no statute can ever convince me, that there is any infinite Being in this universe who hates an honest man. It is impossible to satisfy me that there is any God, or can be any God, who holds in abhorrence a soul that has the courage to express his thought. Neither can the whole world convince me that any man should be punished, either in this world or in the next, for being candid with his fellow-men. If you send men to the penitentiary for speaking their thoughts, for endeavoring to enlighten their fellows, then the penitentiary will become a place of honor, and the victim will step from it — not stained, not disgraced, but clad in robes of glory.
Let us take one more step.
What is holy, what is sacred? I reply that human happiness is holy, human rights are holy. The body and soul of man — these are sacred. The liberty of man is of far more importance than any book; the rights of man, more sacred than any religion — than any Scriptures, whether inspired or not.
What we want is the truth, and does any one suppose that all of the truth is confined in one book — that the mysteries of the whole world are explained by one volume?
All that is — all that conveys information to man — all that has been produced by the past — all that now exists — should be considered by an intelligent man. All the known truths of this world — all the philosophy, all the poems, all the pictures, all the statues, all the entrancing music — the prattle of babes, the lullaby of mothers, the words of honest men, the trumpet calls to duty — all these make up the bible of the world — everything that is noble and true and free, you will find in this great book.
If we wish to be true to ourselves, — if we wish to benefit our fellow-men — if we wish to live honorable lives — we will give to every other human being every right that we claim for ourselves.

Source: Success! (1977), p. 145
Context: Your chances of success are directly proportional to the degree of pleasure you derive from what you do. If you are in a job you hate, face the fact squarely and get out. You may earn a good living, you may have a safe career, but you will never be a success. Find out what you enjoy doing, and your chances of succeeding will be dramatically better. We play the game every day, sometimes without even recognizing that we're doing it. We compete with other people, or other teams, or other companies, not only because it is essential to business survival, but because we frankly enjoy competition. It's fun to be in the game, and it's even more fun to win.

"Love and Its Loveless Counterfeits"
Strictly Personal (1953)
Context: The principal difference between love and hate is that love is an irradiation, and hate is a concentration. Love makes everything lovely; hate concentrates itself on the object of its hatred. All the fearful counterfeits of love — possessiveness, lust, vanity, jealousy — are closer to hate: they concentrate on the object, guard it, suck it dry.

Act IV, scene 1.
Sardanapalus (1821)
Context: But take this with thee: if I was not form'd
To prize a love like thine, a mind like thine,
Nor dote even on thy beauty — as I've doted
On lesser charms, for no cause save that such
Devotion was a duty, and I hated
All that look'd like a chain for me or others
(This even rebellion must avouch); yet hear
These words, perhaps among my last — that none
E'er valued more thy virtues, though he knew not
To profit by them…

The trial of Charles B. Reynolds for blasphemy (1887)
Context: By force you can make hypocrites -- men who will agree with you from the teeth out, and in their hearts hate you. We want no more hypocrites. We have enough in every community. And how are you going to keep from having more? By having the air free, -- by wiping from your statute books such miserable and infamous laws as this.

Ch 26
A Canticle for Leibowitz (1959), Fiat Voluntas Tua
Context: The abbot snapped off the set. "Where’s the truth”? he asked quietly. “What’s to be believed? Or does it matter at all? When mass murder’s been answered with mass murder, rape with rape, hate with hate, there’s no longer much meaning in asking whose ax is the bloodier. Evil, on evil, piled on evil. Was there any justification in our ‘police action’ in space? How can we know? Certainly there was no justification for what they did — or was there? We only know what that thing says, and that thing is a captive. The Asian radio has to say what will least displease its government; ours has to say what will least displease our fine patriotic opinionated rabble, which is what, coincidentally, the government wants it to say anyhow, so where’s the difference?"

"My Six Conversions, § II : When the World Turned Back" in The Wells and the Shallows (1935)
Context: The Church never said that wrongs could not or should not be righted; or that commonwealths could not or should not be made happier; or that it was not worth while to help them in secular and material things; or that it is not a good thing if manners become milder, or comforts more common, or cruelties more rare. But she did say that we must not count on the certainty even of comforts becoming more common or cruelties more rare; as if this were an inevitable social trend towards a sinless humanity; instead of being as it was a mood of man, and perhaps a better mood, possibly to be followed by a worse one. We must not hate humanity, or despise humanity, or refuse to help humanity; but we must not trust humanity; in the sense of trusting a trend in human nature which cannot turn back to bad things.

Source: The Prince (1513), Ch. 19: 'That one should avoid being despised and hated'
Context: The prince must consider, as has been in part said before, how to avoid those things which will make him hated or contemptible; and as often as he shall have succeeded he will have fulfilled his part, and he need not fear any danger in other reproaches. It makes him hated above all things, as I have said, to be rapacious, and to be a violator of the property and women of his subjects, from both of which he must abstain. And when neither their property nor honour is touched, the majority of men live content, and he has only to contend with the ambition of a few, whom he can curb with ease in many ways. It makes him contemptible to be considered fickle, frivolous, effeminate, mean-spirited, irresolute, from all of which a prince should guard himself as from a rock; and he should endeavour to show in his actions greatness, courage, gravity, and fortitude; and in his private dealings with his subjects let him show that his judgments are irrevocable, and maintain himself in such reputation that no one can hope either to deceive him or to get round him. That prince is highly esteemed who conveys this impression of himself, and he who is highly esteemed is not easily conspired against; for, provided it is well known that he is an excellent man and revered by his people, he can only be attacked with difficulty.

"Hate Is Rarely a Personal Matter"
The Best of Sydney J. Harris (1975)
Context: Usually, if we hate, it is the shadow of the person that we hate, rather than the substance. We may hate a person because he reminds us of someone we feared and disliked when younger; or because we see in him some gross caricature of what we find repugnant in ourself; or because he symbolizes an attitude that seems to threaten us.

A poem Ellen reads at the end of the first season of "Ellen". Longer version appears in her book, "My Point... And I Do Have One".

2008, Speech, 14 January 2008
Context: I do not know the meaning of the secularism. Yet I do not understand. Of course the dictionary meaning is absolutely different. There was a time when people were talking about the secularism, they were about the simply [sic] religious harmony. Slowly it changed the colour. Then, secularism means a lip sympathy to the minorities. Then slowly the colour changed. Then, secularism was [... ] means appeasement to the minorities. Then the secularism changed the colour. Focus only on the Muslims' votebank in the name of secularism. Then the secularism changed the colour. Then, hate Hindu means secularism.

The Truth (1896)
Context: They are the enemies of pleasure. They denounce dancing as one of the deadly sins. They are shocked at the wickedness of the waltz—the pollution of the polka. They are the enemies of the theatre. They slander actors and actresses. They hate them because they are rivals.

Book II, 1389a.31
Rhetoric

Source: Drenai series, The King Beyond the Gate, Ch. 8
Context: When responsibility is thrust upon you, can you run from it? No&mdash; you have never and you never will. That is what makes you as you are. That is why men follow you, though they hate your blood. They trust you.

1950s, Loving Your Enemies (Christmas 1957)
Context: Another reason why we must love our enemies is that hate scars the soul and distorts the personality. Mindful that hate is an evil and dangerous force, we too often think of what it does to the person hated. This is understandable, for hate bring irreparable damage to its victims. We have seen its ugly consequences in the ignominious deaths brought to six million Jews by a hate-obsessed madman named Hitler, in the unspeakable violence inflicted upon Negroes by blood-thirsty mobs, in the dark horrors of war, and in the terrible indignities and injustices perpetrated against millions of God's children by unconscionable oppressors.
But there is another side which we must never overlook. Hate is just as injurious to the person who hates. Like an unchecked cancer, hate corrodes the personality and eats away its vital unity. Hate destroys a man's sense of values and his objectivity. It causes him to describe the beautiful as ugly and the ugly as beautiful, and to confuse the true with the false and the false with the true.

1960s, Where Do We Go from Here: Chaos or Community? (1967)
Context: I know that love is ultimately the only answer to mankind's problems. And I'm going to talk about it everywhere I go. I know it isn't popular to talk about it in some circles today. I'm not talking about emotional bosh when I talk about love, I'm talking about a strong, demanding love. And I have seen too much hate. I've seen too much hate on the faces of sheriffs in the South. I've seen hate on the faces of too many Klansmen and too many White Citizens Councilors in the South to want to hate myself, because every time I see it, I know that it does something to their faces and their personalities and I say to myself that hate is too great a burden to bear. I have decided to love. If you are seeking the highest good, I think you can find it through love. And the beautiful thing is that we are moving against wrong when we do it, because John was right, God is love. He who hates does not know God, but he who has love has the key that unlocks the door to the meaning of ultimate reality.

Source: Mathematics: Queen and Servant of Science (1938), p. 274
Context: Some, of my unmathematical friends have incautiously urged me to include a note about the origin of modern calculating machines. This is the proper place to do so, as the Queen of queens has enslaved a few of these infernal things to do some of her more repulsive drudgery. What I shall say about these marvelous aids to the feeble human intelligence will be little indeed, for two reasons: I have always hated machinery, and the only machine I ever understood was a wheelbarrow, and that but imperfectly.

On his metamorphosis from a Nazi party member to a savior of Jews in witnessing the genocidal practices of the "Final Solution", as quoted in "Schindler : Why did he do it?" (2010) by Louis Bülow http://www.auschwitz.dk/why/why.htm

Letter to Charles II of England (25 November 1675)
An Apology for the True Christian Divinity (1678)
Context: There is no king in the world, who can so experimentally testify of God's providence and goodness; neither is there any who rules so many free people, so many true Christians: which thing renders thy government more honorable, thyself more considerable, than the accession of many nations filled with slavish and superstitious souls.
Thou hast tasted of prosperity and adversity; thou knowest what it is to be banished thy native country, to be overruled as well as to rule and sit upon the throne; and being oppressed, thou hast reason to know how hateful the oppressor is both to God and man. If after all these warnings and advertisements thou dost not turn unto the Lord with all thy heart, but forget him who remembered thee in thy distress and give up thyself to follow lust and vanity, surely great will be thy condemnation.
Against which snare, as well as the temptation of those that may or do feed thee and prompt thee to evil, the most excellent and prevalent remedy will be to apply thyself to that Light of Christ, which shineth in thy conscience, which neither can nor will flatter thee nor suffer thee to be at ease in thy sins, but doth and will deal plainly and faithfully with thee as those that are followers thereof have also done.
God Almighty, who hath so signally hitherto visited thee with his love, so touch and reach thy heart, ere the day of thy visitation be expired, that thou mayest effectually turn to him so as to improve thy place and station for his name.

Nature's Nobleman (1844)
Context: Fearless in honesty, gentle yet just,
He warmly can love, and can hate;
Nor will he bow down, with his face in the dust,
To Fashion's intolerant state;

Part III: La Clé des Chants (p.103)
The Unquiet Grave (1944)
Context: There is no hate without fear. Hate is crystallized fear, fear's dividend, fear objectivized. We hate what we fear and so where hate is, fear will be lurking. Thus we hate what threatens our person, our liberty, our privacy, our income, our popularity, our vanity and our dreams and plans for ourselves. If we can isolate this element in what we hate we may be able to cease from hating. Analyse in this way the hatred of ideas or of the kind of people whom we have once loved and whose faces are preserved in Spirits of Anger. Hate is the consequence of fear; we fear something before we hate; a child who fears noises becomes the man who hates them.

1960s, The American Dream (1965)
Context: Oh yes, love is the way. Love is the only absolute. More and more I see this. I’ve seen too much hate to want to hate myself; hate is too great a burden to bear. I’ve seen it on the faces of too many sheriffs of the South — I’ve seen hate. In the faces and even the walk of too many Klansmen of the South, I’ve seen hate. Hate distorts the personality. Hate does something to the soul that causes one to lose his objectivity. The man who hates can’t think straight; the man who hates can’t reason right; the man who hates can’t see right; the man who hates can’t walk right. And I know now that Jesus is right, that love is the way. And this is why John said, "God is love," so that he who hates does not know God, but he who loves at that moment has the key that opens the door to the meaning of ultimate reality. So this morning there is so much that we have to offer to the world...
So yes, the dream has been shattered, and I have had my nightmarish experiences, but I tell you this morning once more that I haven’t lost the faith. I still have a dream that one day all of God’s children will have food and clothing and material well-being for their bodies, culture and education for their minds, and freedom for their spirits.
I still have a dream this morning: one day all of God’s black children will be respected like his white children.
I still have a dream this morning that one day the lion and the lamb will lie down together, and every man will sit under his own vine and fig tree and none shall be afraid...
I still have a dream this morning that truth will reign supreme and all of God’s children will respect the dignity and worth of human personality...
"We hold these truths to be self-evident that all men (All right) are created equal, that they are endowed by their Creator with certain inalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness."
We open the doors of the church now. If someone needs to accept Christ, this is a marvelous opportunity, a great moment to make a decision. And as we sing together, we bid you come at this time by Christian experience, baptism, watch care. But come at this moment, become a part of this great Christian fellowship and accept Christ as your personal Savior.

What I Believe (1938)
Context: Democracy is not a beloved Republic really, and never will be. But it is less hateful than other contemporary forms of government, and to that extent it deserves our support. It does start from the assumption that the individual is important, and that all types are needed to make a civilization. It does not divide its citizens into the bossers and the bossed — as an efficiency-regime tends to do. The people I admire most are those who are sensitive and want to create something or discover something, and do not see life in terms of power, and such people get more of a chance under a democracy than elsewhere. They found religions, great or small, or they produce literature and art, or they do disinterested scientific research, or they may be what is called "ordinary people", who are creative in their private lives, bring up their children decently, for instance, or help their neighbours. All these people need to express themselves; they cannot do so unless society allows them liberty to do so, and the society which allows them most liberty is a democracy.

"Charmer"
Song lyrics, Charmer (2012)
Context: When you’re a charmer
the world applauds
they don’t know that secretly charmers
feel like they’re frauds When you’re a charmer
you hate yourself
a victim of sideshow hypnosis
like everyone else.

The Inner Inner City (p. 72)
The Perseids and Other Stories (2000)

Part III: La Clé des Chants (p.103)
The Unquiet Grave (1944)
Context: There is no hate without fear. Hate is crystallized fear, fear's dividend, fear objectivized. We hate what we fear and so where hate is, fear will be lurking. Thus we hate what threatens our person, our liberty, our privacy, our income, our popularity, our vanity and our dreams and plans for ourselves. If we can isolate this element in what we hate we may be able to cease from hating. Analyse in this way the hatred of ideas or of the kind of people whom we have once loved and whose faces are preserved in Spirits of Anger. Hate is the consequence of fear; we fear something before we hate; a child who fears noises becomes the man who hates them.

Section 42
The Passionate State Of Mind, and Other Aphorisms (1955)
Context: It has often been said that power corrupts. But it is perhaps equally important to realize that weakness, too, corrupts. Power corrupts the few, while weakness corrupts the many. Hatred, malice, rudeness, intolerance, and suspicion are the faults of weakness. The resentment of the weak does not spring from any injustice done to them but from the sense of inadequacy and impotence. They hate not wickedness but weakness. When it is their power to do so, the weak destroy weakness wherever they see it.

Fragment 67, as translated by R. Lattimore http://www.rhapsodes.fll.vt.edu/arkhilokhos67.htm
Variant translations:
Soul, my soul, don't let them break you,
all these troubles. Never yield:
though their force is overwhelming,
up! attack them shield to shield...
"Archilochos: To His Soul" : A fragment http://web.archive.org/20030629194753/geocities.com/joncpoetics/translations/Archsoul.htm as translated from the Greek by Jon Corelis http://web.archive.org/20030805055937/www.geocities.com/joncpoetics/
Take the joy and bear the sorrow,
looking past your hopes and fears:
learn to recognize the measured
dance that orders all our years.
"Archilochos: To His Soul" : A fragment, as translated from the Greek by Jon Corelis
Fragments
Context: Heart, my heart, so battered with misfortune far beyond your strength,
up, and face the men who hate us. Bare your chest to the assault
of the enemy, and fight them off. Stand fast among the beamlike spears.
Give no ground; and if you beat them, do not brag in open show,
nor, if they beat you, run home and lie down on your bed and cry.
Keep some measure in the joy you take in luck, and the degree you
give way to sorrow. All our life is up-and-down like this.

Part 1, Ch. 1.
King Rat (1962)
Context: Grey was not alone in his hatred. The whole of Changi hated King. They hated him for his muscular body, the clear glow in his blue eyes. In the twilight world of the half alive there were no fat or well-built or round or smooth or fair-built or thick-built men. There were only faces dominated by eyes and set on bodies that were skin over sinews and bones. No difference between them but age and face and height. And in all this world, only the King ate like a man, smoked like a man, slept like a man, dreamed like a man and looked like a man.

Speech, London (10 March 1880).
Context: Simplicity of life, even the barest, is not a misery, but the very foundation of refinement: a sanded floor and whitewashed walls, and the green trees, and flowery meads, and living waters outside; or a grimy palace amid the smoke with a regiment of housemaids always working to smear the dirt together so that it may be unnoticed; which, think you, is the most refined, the most fit for a gentleman of those two dwellings?
So I say, if you cannot learn to love real art; at least learn to hate sham art and reject it. It is not because the wretched thing is so ugly and silly and useless that I ask you to cast it from you; it is much more because these are but the outward symbols of the poison that lies within them; look through them and see all that has gone to their fashioning, and you will see how vain labour, and sorrow, and disgrace have been their companions from the first — and all this for trifles that no man really needs!

As quoted in LIFE magazine, Vol. 21, No. 6, (5 August 1946), p. 52 http://books.google.co.uk/books?id=3UwEAAAAMBAJ&lpg=PP1&client=safari&pg=PA52#v=onepage&q&f=false; this has also been paraphrased as "It is inaccurate to say I hate everything. I am strongly in favor of common sense, common honesty, and common decency. This makes me forever ineligible for public office."
1940s–present
Context: In the present case it is a little inaccurate to say I hate everything. I am strongly in favor of common sense, common honesty and common decency. This makes me forever ineligible to any public office of trust or profit in the Republic. But I do not repine, for I am a subject of it only by force of arms.

Source: Christopher and His Kind (1976), p. 65
Context: The Nazis hated culture itself, because it is essentially international and therefore subversive of nationalism. What they called Nazi culture was a local, perverted, nationalistic cult, by which a few major artists and many minor ones were honored for their Germanness, not their talent.

Sestina of the Space Rocket (1953)
Context: Yes, we hope to seed a new, rich earth.
We hope to breed a race of men whose power
Dwells in hearts as open as all Space
Itself, who ask for nothing but the light
That rinses the heart of hate so that the stars
Above will be below when man has Love.

The Poet (1830)
Context: The poet in a golden clime was born,
With golden stars above;
Dower'd with the hate of hate, the scorn of scorn,
The love of love.
He saw thro' life and death, thro' good and ill,
He saw thro' his own soul.
The marvel of the everlasting will,
An open scroll,
Before him lay; with echoing feet he threaded
The secretest walks of fame:
The viewless arrows of his thoughts were headed
And wing'd with flame,
Like Indian reeds blown from his silver tongue...

Larry King Live interview (2010)
Context: I don't hate America. I love America. I want it to be better. The only way we can get it to be better is to realistically criticize what's wrong with it. That's not what the Republicans do. … I don't want to be a pessimist. I'm a realist. One man's realist is another man's pessimist. But, no, I'm not like Mitt Romney, whose book is called No Apology, the Case for American Greatness. Really? Always waving the big foam number one finger; we're not number one in most things. We're number one in military. We're number one in money. We're number one in fat toddlers, meth labs, and people we send to prison. We're not number one in literacy, money spent on education. We're not even number one in social mobility. Social mobility means basically the American dream, the ability of one generation to do better than the next. We're tenth. That's like Sweden coming tenth in Swedish meatballs.

Black Boy (1945)

Remarks on the Republican platform (1860)
Context: Whatever might have been the motive, few acts have ever been so barren of good, and so fruitful of evil. The contest has exasperated the public mind. North and South, and engendered feelings of distrust, and I may say hate, that I fear it will take years to wear away. The lamentable tragedy at Harper's Ferry is clearly traceable to this unfortunate controversy about slavery in Kansas.; and while the chief actor in this invasion has exhibited some traits of character which challenge our admiration, yet his fanatical zeal seems to have blinded his moral perceptions, and hurried him into an unlawful attack upon the lives of a peaceful and unoffending community in a sister State, with the evident intention of raising a servile insurrection, which no one can contemplate without horror; and few, I believe very few, can be found so indifferent to the consequences of his acts, or so blinded by fanatical zeal, as not to believe that he justly suffered the penalty of the law which he had violated.
The Whig party North and South having been completely broken up by the perpetration of this great wrong, and the subsequent attempt of the slave power, backed up by the President of the United States, to force slavery upon an unwilling people in Kansas, and by fraud and violence to make Kansas a slave State, a new phase was given to public affairs and to the parties in the country. The Democratic party became greatly divided and distracted by this outrage, and would also have been entirely demolished, if Southern States had not rallied to the support of that party. All the Southern States, with the exception of Maryland, having gone over to the support of the Democratic party, and the aggressions of the Southern propagandists of slavery in their attempt to send slavery everywhere, the Democratic party became essentially a Southern sectional party, inasmuch as very few public men South, of either party, could be sustained by their constituents in opposing these outrageous measures in Congress, and the frauds and rascalities committed in Kansas. All the compacts, resolutions, and agreements, to keep the peace, so recently made, having been broken, confidence was greatly impaired, indeed I may say entirely destroyed, in the Democratic party, and in this state of things a new party was formed, called the Repuulican Party, to resist the Democratic party in its new and alarming attitude of pro-slavery aggression.

Source: Paths to Otherwhere (1996), Ch. 28; this has occurred in paraphrased form as "Sane, normal people don't need power trips. So the lunatics end up in charge of everything."
Context: Governments everywhere are lying to people to make them hate others that they wouldn't have any quarrel with otherwise. You'd think they'd have learned something after two world wars, but where else can it lead than right where it's all going?
Theo's right — the lunatics end up in charge of everything. Sane, normal people don't need power trips.

Canto LXXXI
The Cantos

2012, Interview given in Japan, 2012
Context: God is one. We don't say that [the] Hindus' god is separate, Muslim god is separate, Christian god is separate. This is not our philosophy. We believe [the saying] vasudhaiva kutumbakam: "whole world is family". This is in our DNA. This is in our genetic system. I belong to a culture which culture says "the whole world is one family". How can we hate any community? Even any person? It's impossible!

1960s, Where Do We Go from Here: Chaos or Community? (1967)
Context: I say to you today that I still stand by nonviolence. And I am still convinced that it is the most potent weapon available to the Negro in his struggle for justice in this country. And the other thing is that I am concerned about a better world. I'm concerned about justice. I'm concerned about brotherhood. I'm concerned about truth. And when one is concerned about these, he can never advocate violence. For through violence you may murder a murderer but you can't murder murder. Through violence you may murder a liar but you can't establish truth. Through violence you may murder a hater, but you can't murder hate. Darkness cannot put out darkness. Only light can do that.

The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: It is easier to hate an enemy with much good in him than one who is all bad. We cannot hate those we despise. The Japanese had an advantage over us in that they admired us more than we admired them. They could hate us more fervently than we could hate them. The Americans are poor haters in international affairs because of their innate feeling of superiority over all foreigners. An American's hatred for a fellow American (for Hoover or Roosevelt) is far more virulent than any antipathy he can work up against foreigners. It is of interest that the backward South shows more xenophobia than the rest of the country. Should Americans begin to hate foreigners wholeheartedly, it will be an indication that they have lost confidence in their own way of life. <!-- p. 96

1950s, Give Us the Ballot (1957)
Context: This is no day for the rabble-rouser, whether he be Negro or white. We must realize that we are grappling with the most weighty social problem of this nation, and in grappling with such a complex problem there is no place for misguided emotionalism. We must work passionately and unrelentingly for the goal of freedom, but we must be sure that our hands are clean in the struggle. We must never struggle with falsehood, hate, or malice. We must never become bitter. I know how we feel sometime. There is the danger that those of us who have been forced so long to stand amid the tragic midnight of oppression—those of us who have been trampled over, those of us who have been kicked about—there is the danger that we will become bitter. But if we will become bitter and indulge in hate campaigns, the new order which is emerging will be nothing but a duplication of the old order.

Rameau's Nephew (1762)
Context: People praise virtue, but they hate it, they run away from it. It freezes you to death, and in this world you've got to keep your feet warm.

Quoted in the documentary The U.S. vs John Lennon (2006) — video excerpt at The Huffington Post (12 September 2006) http://www.huffingtonpost.com/2006/09/12/video-john-lennon-was-_n_29293.html
2000s
Context: Lennon was somebody who was a born enemy of those who govern the United States. He was everything they hated. So I just say that he represented life, and is admirable; and Mr. Nixon and Mr. Bush represent death, and that is a bad thing.

1950s, Loving Your Enemies (Christmas 1957)
Context: Modern psychology recognizes what Jesus taught centuries ago: Hate divides the personality and love in an amazing and inexorable way unites it.