Quotes about hope

page 51

The Athenaeum, Journal of English Foreign Literature, Science, and the fine arts., London (16 June 1838), p. 555
Context: Not to feel elevated on an occasion like the present, by this noble, this magnificent testimony of approbation of my friends, is not in human nature — at all events, it is not in my nature; but if any overweaning self-complacency might arise, and mix itself with my feelings at this moment, there is one consideration which would suffice to set it at rest for ever... The assembly, magnificent as it is, comprising in itself, as it does, the elite of everything that is illustrious in rank, talent, wealth, in the metropolis — this very assembly is a proof of the justice to which I have adverted I should be weak indeed, if I supposed that all this glorious array has reference to myself. No; it has reference to a far higher and more dignified object. I am but as one drop in the ocean. Every man of science will feel quite as much a sharer in the honors of the day, will feel quite as much distinguished by this assembly as I can be; for when, ere this, would it have been possible to collect together such an assembly as is around me to do honor to science, place it n preeminence, and crown it with distinction? This is, indeed, a new era — this is a memorable day for science, and every man who regards truth for its own sake will feel that on this occasion the eyes of the country are on him, and that England expects every man to do his duty! By that I have been able to accomplish in Africa, I have been amply rewarded; but I stand here not so much for anything of this nature, but as the representative of a class that is distinguished — of a principle which is triumphant; and I hope we shall never allow ourselves to forget the infinitely higher and more important circumstance, that it is the great truths of science, that it is the interpretation of God's great book of nature, and not the men who interpret these pages, that are the ultimate objects of all this praise.

"A Tribe to Eban C. Ingersoll" (1879) http://www.gutenberg.org/files/38812/38812-h/38812-h.htm
Context: Life is a narrow vale between the cold and barren peaks of two eternities. We strive in vain to look beyond the heights. We cry aloud — and the only answer is the echo of our wailing cry. From the voiceless lips of the unreplying dead there comes no word. But in the night of Death Hope sees a star and listening Love can hear the rustling of a wing.

Aphorism 95
Novum Organum (1620), Book I
Context: Those who have handled sciences have been either men of experiment or men of dogmas. The men of experiment are like the ant, they only collect and use; the reasoners resemble spiders, who make cobwebs out of their own substance. But the bee takes a middle course: it gathers its material from the flowers of the garden and of the field, but transforms and digests it by a power of its own. Not unlike this is the true business of philosophy; for it neither relies solely or chiefly on the powers of the mind, nor does it take the matter which it gathers from natural history and mechanical experiments and lay it up in the memory whole, as it finds it, but lays it up in the understanding altered and digested. Therefore from a closer and purer league between these two faculties, the experimental and the rational (such as has never yet been made), much may be hoped.

Preface
Sackett's Land (1974)
Context: We are all of us, it has been said, the children of immigrants and foreigners — even the American Indian, although he arrived here a little earlier. What a man is and what he becomes is in part due to his heritage, and the men and women who came west did not emerge suddenly from limbo. Behind them were ancestors, families, and former lives. Yet even as the domestic cattle of Europe evolved into the wild longhorns of Texas, so the American pioneer had the characteristics of a distinctive type.
Physically and psychologically, the pioneers' need for change had begun in the old countries with their decision to migrate. In most cases their decisions were personal, ordered by no one else. Even when migration was ordered or forced, the people who survived were characterized by physical strength, the capacity to endure, and not uncommonly, a rebellious nature.
History is not made only by kings and parliaments, presidents, wars, and generals. It is the story of people, of their love, honor, faith, hope and suffering; of birth and death, of hunger, thirst and cold, of loneliness and sorrow. In writing my stories I have found myself looking back again and again to origins, to find and clearly see the ancestors of the pioneers.

1770s, "Give me liberty, or give me death!" (1775)
Context: It is natural for man to indulge in the illusions of hope and pride. We are apt to shut our eyes against a painful truth, and listen to the song of that siren till she transforms us into beasts. Is this the part of wise men, engaged in a great and arduous struggle for liberty? Are we disposed to be the number of those who, having eyes, see not, and having ears, hear not, the things which so nearly concern their temporal salvation? For my part, whatever anguish of spirit it may cost, I am willing to know the whole truth; to know the worst, and to provide for it.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 22. How I Then Tried to Diffuse the Theory of Three Dimensions by Other Means, and of the Result
Context: My brother is one of the best of Squares, just, sensible, cheerful, and not without fraternal affection; yet I confess that my weekly interviews, at least in one respect, cause me the bitterest pain. He was present when the Sphere manifested himself in the Council Chamber; he saw the Sphere's changing sections; he heard the explanation of the phenomena then given to the Circles. Since that time, scarcely a week has passed during seven whole years, without his hearing from me a repetition of the part I played in that manifestation, together with ample descriptions of all the phenomena in Spaceland, and the arguments for the existence of Solid things derivable from Analogy. Yet — I take shame to be forced to confess it — my brother has not yet grasped the nature of the Third Dimension, and frankly avows his disbelief in the existence of a Sphere.Hence I am absolutely destitute of converts, and, for aught that I can see, the millennial Revelation has been made to me for nothing. Prometheus up in Spaceland was bound for bringing down fire for mortals, but I — poor Flatland Prometheus — lie here in prison for bringing down nothing to my countrymen. Yet I exist in the hope that these memoirs, in some manner, I know not how, may find their way to the minds of humanity in Some Dimension, and may stir up a race of rebels who shall refuse to be confined to limited Dimensionality.That is the hope of my brighter moments. Alas, it is not always so. Heavily weighs on me at times the burdensome reflection that I cannot honestly say I am confident as to the exact shape of the once-seen, oft-regretted Cube; and in my nightly visions the mysterious precept, "Upward, not Northward", haunts me like a soul-devouring Sphinx. It is part of the martyrdom which I endure for the cause of the Truth that there are seasons of mental weakness, when Cubes and Spheres flit away into the background of scarce-possible existences; when the Land of Three Dimensions seems almost as visionary as the Land of One or None; nay, when even this hard wall that bars me from my freedom, these very tablets on which I am writing, and all the substantial realities of Flatland itself, appear no better than the offspring of a diseased imagination, or the baseless fabric of a dream.

" The Presence of Love http://etext.lib.virginia.edu/stc/Coleridge/poems/Presence_Love.html" (1807), lines 1-4.

Proclamation in the San Francisco Daily Evening Bulletin (17 September 1859)
Context: At the peremptory request of a large majority of the citizens of these United States, I, Joshua Norton, formerly of Algoa Bay, Cape of Good Hope, and now for the past nine years and ten months of San Francisco, California, declare and proclaim myself Emperor of these U. S., and in virtue of the authority thereby in me vested, do hereby order and direct the representatives of the different States of the Union to assemble in the Musical Hall of this city on the 1st day of February next, then and there to make such alterations in the existing laws of the Union as may ameliorate the evils under which the country is laboring, and thereby cause confidence to exist, both at home and abroad, in our stability and integrity.

2010s, Farewell Speech (2017)
Context: When you encounter obstacles — because I guarantee you, you will, and many of you already have — when you are struggling and you start thinking about giving up, I want you to remember something that my husband and I have talked about since we first started this journey nearly a decade ago, something that has carried us through every moment in this White House and every moment of our lives, and that is the power of hope — the belief that something better is always possible if you're willing to work for it and fight for it.
It is our fundamental belief in the power of hope that has allowed us to rise above the voices of doubt and division, of anger and fear that we have faced in our own lives and in the life of this country. Our hope that if we work hard enough and believe in ourselves, then we can be whatever we dream, regardless of the limitations that others may place on us. The hope that when people see us for who we truly are, maybe, just maybe they, too, will be inspired to rise to their best possible selves.

Source: Work Without Hope (1825), l. 9.
Context: Bloom, O ye Amaranths! bloom for whom ye may,
For me ye bloom not! Glide, rich streams, away!
With lips unbrightened, wreathless brow, I stroll:
And would you learn the spells that drowse my soul?
Work without Hope draws nectar in a sieve,
And Hope without an object cannot live.

Part I, lines 22 - 25
Pleasures of Hope (1799)
Context: With thee, sweet Hope! resides the heav'nly light,
That pours remotest rapture on the sight:
Thine is the charm of life's bewilder'd way.
That calls each slumb'ring passion into play.

Larry King Interview (8 September 2003)
Context: On 9/11, those of us who do the jobs that I do, flew without a net for hour and hour and hour after end. And then you hope and pray that you've had the experience to be up to it. Because then you're editor, analyst, reporter, correspondent, ringmaster, the whole thing.

Source: My Double Life (1907), Ch. 33 <!-- p. 362 -->
Context: I am so superstitious that if I had arrived when there was no sunshine I should have been wretched and most anxious until after my first performance. It is a perfect torture to be superstitious to this degree, and, unfortunately for me, I am ten times more so now than I was in those days, for besides the superstitions of my own country, I have, thanks to my travels, added to my stock all the superstitions of other countries. I know them all now, and in any critical moment of my life, they all rise up in armed legions for or against me. I cannot walk a single step or make any movement or gesture, sit down, go out, look at the sky or ground, without feeling some reason for hope or despair, until at last, exasperated by the trammels put upon my actions by my thought, I defy all superstitions and just act as I want to act.

Adam Bede (1859)
Context: These fellow-mortals, every one, must be accepted as they are: you can neither straighten their noses, nor brighten their wit, nor rectify their dispositions; and it is these people — amongst whom your life is passed — that it is needful you should tolerate, pity, and love: it is these more or less ugly, stupid, inconsistent people whose movements of goodness you should be able to admire — for whom you should cherish all possible hopes, all possible patience. And I would not, even if I had the choice, be the clever novelist who could create a world so much better than this, in which we get up in the morning to do our daily work, that you would be likely to turn a harder, colder eye on the dusty streets and the common green fields — on the real breathing men and women, who can be chilled by your indifference or injured by your prejudice; who can be cheered and helped onward by your fellow-feeling, your forbearance, your outspoken, brave justice.
So I am content to tell my simple story, without trying to make things seem better than they were; dreading nothing, indeed, but falsity, which, in spite of one's best efforts, there is reason to dread. Falsehood is so easy, truth so difficult. The pencil is conscious of a delightful facility in drawing a griffin — the longer the claws, and the larger the wings, the better; but that marvellous facility which we mistook for genius is apt to forsake us when we want to draw a real unexaggerated lion. Examine your words well, and you will find that even when you have no motive to be false, it is a very hard thing to say the exact truth, even about your own immediate feelings — much harder than to say something fine about them which is not the exact truth.

(19 January 2005)
Unfit for Mass Consumption (blog entries), 2005
Context: All I have to do is make you see this. This one particular thing here. That's all. And sometimes it's impossible. Sometimes, I know the best odds I can hope for are a thousand to one. You'll see what you see, what your life has conditioned you to see upon encountering that combination of words, not what I want or need you to see. Fiction writing is like making films for the blind.

Order of the Day (2 June 1944), a message to troops before the Normandy landings http://www.3ad.com/history/wwll/feature.pages/d.day.letters.htm, reported in Franklin Watts, Voices of History (1945), p. 260
1940s
Context: Soldiers, Sailors and Airmen of the Allied Expeditionary Force!
You are about to embark upon the Great Crusade, toward which we have striven these many months. The eyes of the world are upon you. The hopes and prayers of liberty-loving people everywhere march with you. In company with our brave Allies and brothers-in-arms on other Fronts, you will bring about the destruction of the German war machine, the elimination of Nazi tyranny over the oppressed peoples of Europe, and security for ourselves in a free world.
Your task will not be an easy one. Your enemy is well trained, well equipped and battle hardened. He will fight savagely.
But this is the year 1944! Much has happened since the Nazi triumphs of 1940-41. The United Nations have inflicted upon the Germans great defeats, in open battle, man-to-man. Our air offensive has seriously reduced their strength in the air and their capacity to wage war on the ground. Our Home Fronts have given us an overwhelming superiority in weapons and munitions of war, and placed at our disposal great reserves of trained fighting men. The tide has turned! The free men of the world are marching together to Victory!
I have full confidence in your courage and devotion to duty and skill in battle.
We will accept nothing less than full Victory! Good luck! And let us beseech the blessing of Almighty God upon this great and noble undertaking.

ibid
Drenai series, Waylander II: In the Realm of the Wolf
Context: One day you'll find a love, and then we can talk on equal terms. I do not mean that to sound patronizing. You are bright and intelligent. You have courage and wit. But sometimes, it is like trying to describe colors to a blind man. Love, as I hope you will find, has great power. Even death cannot destroy it. And I still love her.

Source: Flatland: A Romance of Many Dimensions (1884), PART I: THIS WORLD, Chapter 4. Concerning the Women
Context: To my readers in Spaceland the condition of our Women may seem truly deplorable, and so indeed it is. A Male of the lowest type of the Isosceles may look forward to some improvement of his angle, and to the ultimate elevation of the whole of his degraded caste; but no Woman can entertain such hopes for her sex. "Once a Woman, always a Woman" is a Decree of Nature; and the very Laws of Evolution seem suspended in her disfavour. Yet at least we can admire the wise Prearrangement which has ordained that, as they have no hopes, so they shall have no memory to recall, and no forethought to anticipate, the miseries and humiliations which are at once a necessity of their existence and the basis of the constitution of Flatland.

from "The Pasternak Affair"
Disputed Questions (1960)

Letter to Rev. C. B. Tayler ( 8 July 1853) in Ch. 6 : Undergraduate Life At Cambridge October 1850 to January 1854 — ÆT. 19-22, p. 189
The Life of James Clerk Maxwell (1882)
Context: I maintain that all the evil influences that I can trace have been internal and not external, you know what I mean—that I have the capacity of being more wicked than any example that man could set me, and that if I escape, it is only by God's grace helping me to get rid of myself, partially in science, more completely in society, — but not perfectly except by committing myself to God as the instrument of His will, not doubtfully, but in the certain hope that that Will will be plain enough at the proper time. Nevertheless, you see things from the outside directly, and I only by reflexion, so I hope that you will not tell me you have little fault to find with me, without finding that little and communicating it.

Oliver Wendell Holmes, Sr., in his valedictory address to medical graduates at Harvard University (10 March 1858), published in The Boston Medical and Surgical Journal Vol. LVIII, No. 8 (25 March 1858), p. 158; this has also been paraphrased "Beware how you take away hope from another human being".
Misattributed

"Old Mortality" in Pale Horse (1939)
Context: I don't want any promises, I won't have false hopes, I won't be romantic about myself. I can't live in their world any longer, she told herself, listening to the voices back of her. Let them tell their stories to each other. Let them go on explaining how things happened. I don't care. At least I can know the truth about what happens to me, she assured herself silently, making a promise to herself, in her hopefulness, her ignorance.

The Razor's Edge (1943)

Vol. 2 "On the Suffering of the World" as translated in Essays and Aphorisms (1970), as translated by R. J. Hollingdale
Parerga and Paralipomena (1851), Counsels and Maxims
Context: The animals are much more content with mere existence than we are; the plants are wholly so; and man is so according to how dull and insensitive he is. The animal’s life consequently contains less suffering but also less pleasure than the human’s, the direct reason being that on the one hand it is free from care and anxiety and the torments that attend them, but on the other is without hope and therefore has no share in that anticipation of a happy future which, together with the enchanting products of the imagination which accompany it, is the source of most of our greatest joys and pleasures. The animal lacks both anxiety and hope because its consciousness is restricted to what is clearly evident and thus to the present moment: the animal is the present incarnate.

For All We Have and Are, Stanza 4.
Other works
Context: No easy hope or lies
Shall bring us to our goal,
But iron sacrifice
Of body, will, and soul.
There is but one task for all—
One life for each to give.
What stands if Freedom fall?
Who dies if England live?

The Century Vol. 44, Issue 4 (August 1892)
Tears (1892)
Context: Not in the time of pleasure
Hope doth set her bow;
But in the sky of sorrow,
Over the vale of woe. Through gloom and shadow look we
On beyond the years!
The soul would have no rainbow
Had the eyes no tears.

Song lyrics, The Sensual World (1989)
Context: Take away the love and the anger,
And a little piece of hope holding us together.
Looking for a moment that'll never happen,
Living in the gap between past and future.
Take away the stone and the timber,
And a little piece of rope won't hold it together.

"Reflections on War" (1933); also in Formative Writings (2009)
Context: The prospects of revolution seem therefore quite restricted. For can a revolution avoid war? It is, however, on this feeble chance that we must stake everything or abandon all hope. An advanced country will not encounter, in the case of revolution, the difficulties which in backward Russia served as a base for the barbarous regime of Stalin. But a war of any scope will give rise to others as formidable.

1920s, Notes on Democracy (1926)
Context: Liberty means self-reliance, it means resolution, it means enterprise, it means the capacity for doing without. The free man is one who has won a small and precarious territory from the great mob of his inferiors, and is prepared and ready to defend it and make it support him. All around him are enemies, and where he stands there is no friend. He can hope for little help from other men of his own kind, for they have battles of their own to fight. He has made of himself a sort of god in his little world, and he must face the responsibilities of a god, and the dreadful loneliness.

Brown : The Last Discovery of America (2003), p. xi

"Karl Friedrich Schinkel (1781-1841)" (2006) by Margaret Odrowaz Sypniewska http://www.angelfire.com/mi4/polcrt/Schinkel.html
Context: I hope I may be allowed to remark that recent inventions and improvements enabling works of art to be duplicated faithfully, easily, and safely may properly be used to give industry a direction in which beauty is as important as utility. I cannot, as many do, regret the mechanical process that turns the artist's attention increasingly towards the intellectual element in the production of a work of art; something that no machinery can replace. Anything that a machine can imitate and duplicate perfectly is no longer in the realm of art. But as a work of art can be mechanically duplicated both faithfully and with ease, and this distributed to all classes of society, if the knowledge of that work need no longer be acquired solely in museums or in those private collections to which access is difficult, then we may hope that here and there one of the seeds thus broadcast will take root and eventually bear fruit.

The Tragic Sense of Life (1913), X : Religion, the Mythology of the Beyond and the Apocatastasis
Context: May not the absolute and perfect eternal happiness be an eternal hope, which would die if it were realized? Is it possible to be happy without hope? And there is no place for hope once possession has been realized, for hope, desire, is killed by possession. May it not be, I say, that all souls grow without ceasing, some in a greater measure than others, but all having to pass some time through the same degree of growth, whatever that degree may be, and yet without ever arriving at the infinite, at God, to whom they continually approach? Is not eternal happiness an eternal hope, with its eternal nucleus of sorrow in order that happiness shall not be swallowed up in nothingness?

Speech in the House of Commons (16 February 1923), quoted in On England, and Other Addresses (1926), pp. 59-60.
1923
Context: I am myself of that somewhat flabby nature that always prefers agreement to disagreement... When the Labour Party sit on these benches, we shall all wish them well in their effort to govern the country. But I am quite certain that whether they succeed or fail there will never in this country be a Communist Government, and for this reason, that no gospel founded on hate will ever seize the hearts of our people&mdash; the people of Great Britain. It is no good trying to cure the world by spreading out oceans of bloodshed. It is no good trying to cure the world by repeating that pentasyllabic French derivative, "Proletariat." The English language is the richest in the world in thought. The English language is the richest in the world in monosyllables. Four words, of one syllable each, are words which contain salvation for this country and for the whole world, and they are "Faith," "Hope," "Love," and "Work." No Government in this country to-day, which has not faith in the people, hope in the future, love for his fellow-men, and which will not work and work and work, will ever bring this country through into better days and better times, or will ever bring Europe through or the world through.

The Lover's Tale (1879), line 813

1920s, The Genius of America (1924)
Context: It must be the hope of every American citizen to maintain here as a permanent establishment, and as a perpetual inheritance for Americans of the future, the full measure of benefits and advantages which our people have been privileged to enjoy. It is our earnest wish to cooperate and to help in every possible way in restoring the unfortunate countries of the Old World. We want to help them to rid themselves of the bad traditions, the ancient animosities, the long established hostilities. We want our America to continue an example and a demonstration that peace, harmony, cooperation and a truly national patriotic sentiment may be established and perpetuated on an American scale. We believe our first great service to the Old World will be in proving this. And in proving it, we shall be doing the things that will best equip us, spiritually and materially, to give the most effective help toward relieving the suffering nations of the Old World.

As quoted in Life of Pius X (1918) by Francis Alice Forbes, p. 35
Variant translation: My hope is in Christ, who strengthens the weakest by His Divine help. I can do all in Him who strengthens me. His Power is infinite, and if I lean on him, it will be mine. His Wisdom is infinite, and if I look to Him counsel, I shall not be deceived. His Goodness is infinite, and if my trust is stayed in Him, I shall not be abandoned.
Context: I shall spare myself neither care nor labour nor vigils for the salvation of souls. My hope is in Christ, who strengthens the weakest by His divine help; I can do all in Him who strengthened me! His power is infinite, and if I lean on Him it will be mine; His wisdom is infinite, and if I look to Him for counsel I shall not be deceived; His goodness is infinite, and if my trust is stayed on Him I shall not be abandoned. Hope unites me to my God and Him to me. Although I know I am not sufficient for the burden, my strength is in Him. For the salvation of others I must bear weariness, face dangers, suffer offences, confront storms, fight against evil. He is my Hope.

Source: The Importance of Living (1937), p. 23
Context: A reasonable naturalist then settles down to this life with a sort of animal satisfaction. As Chinese illiterate women put it, "Others gave birth to us and we give birth to others. What else are we to do?".... Life becomes a biological procession and the very question of immortality is sidetracked. For that is the exact feeling of a Chinese grandfather holding his grandchild by the hand and going to the shops to buy some candy, with the thought that in five or ten years he will be returning to his grave or to his ancestors. The best that we can hope for in this life is that we shall not have sons and grandsons of whom we need to be ashamed.

As quoted in "Some Szilardisms on War, Fame, Peace", LIFE‎ magazine, Vol. 51, no. 9 (1 September 1961), p. 79
Context: It is not necessary to succeed in order to persevere. As long as there is a margin of hope, however narrow, we have no choice but to base all our actions on that margin. America and Russia have one interest in common which may override all their other interests: to be able to live with the bomb without getting into an all-out war that neither of them wants.

Christian's Mistake (1865). p. 64
Context: When faith and hope fail, as they do sometimes, we must try charity, which is love in action. We must speculate no more on our duty, but simply do it. When we have done it, however blindly, perhaps Heaven will show us why.

1970s, Address to Congress (12 August 1974)
Context: I once told you that I am not a saint, and I hope never to see the day that I cannot admit having made a mistake. So I will close with another confession.
Frequently, along the tortuous road of recent months from this chamber to the President's House, I protested that I was my own man. Now I realize that I was wrong.
I am your man, for it was your carefully weighed confirmation that changed my occupation.
The truth is I am the people's man, for you acted in their name, and I accepted and began my new and solemn trust with a promise to serve all the people and do the best that I can for America.
When I say all the people, I mean exactly that.
To the limits of my strength and ability, I will be the President of black, brown, red, and white Americans, of old and young, of women's liberationists and male chauvinists — and all the rest of us in-between, of the poor and the rich, of native sons and new refugees, of those who work at lathes or at desks or in mines or in the fields, of Christians, Jews, Moslems, Buddhists, and atheists, if there really are any atheists after what we have all been through.
Fellow Americans, one final word: I want to be a good President. I need your help. We all need God's sure guidance. With it, nothing can stop the United States of America.

1860s, The Constitution of the United States: Is It Pro-Slavery or Anti-Slavery? (1860)
Context: My argument against the dissolution of the American Union is this. It would place the slave system more exclusively under the control of the slave-holding states, and withdraw it from the power in the northern states which is opposed to slavery. Slavery is essentially barbarous in its character. It, above all things else, dreads the presence of an advanced civilization. It flourishes best where it meets no reproving frowns, and hears no condemning voices. While in the Union it will meet with both. Its hope of life, in the last resort, is to get out of the Union. I am, therefore, for drawing the bond of the Union more completely under the power of the free states. What they most dread, that I most desire. I have much confidence in the instincts of the slaveholders. They see that the Constitution will afford slavery no protection when it shall cease to be administered by slaveholders. They see, moreover, that if there is once a will in the people of America to abolish slavery, this is no word, no syllable in the Constitution to forbid that result. They see that the Constitution has not saved slavery in Rhode Island, in Connecticut, in New York, or Pennsylvania; that the Free States have only added three to their original number. There were twelve Slave States at the beginning of the Government: there are fifteen now.

Essentials to Peace (1953)
Context: I fear, in fact I am rather certain, that due to my inability to express myself with the power and penetration of the great Churchill, I have not made clear the points that assume such prominence and importance in my mind. However, I have done my best, and I hope I have sown some seeds which may bring forth good fruit.

Essentials to Peace (1953)
Context: We must present democracy as a force holding within itself the seeds of unlimited progress by the human race. By our actions we should make it clear that such a democracy is a means to a better way of life, together with a better understanding among nations. Tyranny inevitably must retire before the tremendous moral strength of the gospel of freedom and self-respect for the individual, but we have to recognize that these democratic principles do not flourish on empty stomachs, and that people turn to false promises of dictators because they are hopeless and anything promises something better than the miserable existence that they endure. However, material assistance alone is not sufficient. The most important thing for the world today in my opinion is a spiritual regeneration which would reestablish a feeling of good faith among men generally. Discouraged people are in sore need of the inspiration of great principles. Such leadership can be the rallying point against intolerance, against distrust, against that fatal insecurity that leads to war. It is to be hoped that the democratic nations can provide the necessary leadership.

This last line references the last line of his DNC speech in 1980 where he said "the work goes on, the cause endures, the hope still lives, and the dream shall never die."
DNC Speech (2008)
Context: There is a new wave of change all around us, and if we set our compass true, we will reach our destination — not merely victory for our Party, but renewal for our nation.
And this November the torch will be passed again to a new generation of Americans, so with Barack Obama and for you and for me, our country will be committed to his cause. The work begins anew. The hope rises again. And the dream lives on.

Woodrow Wilson: "7th Annual Message", December 2, 1919. Online by Gerhard Peters and John T. Woolley, The American Presidency Project. http://www.presidency.ucsb.edu/ws/?pid=29560#axzz2g0trF1OV
1910s
Context: There are those in this country who threaten direct action to force their will, upon a majority. Russia today, with its blood and terror, is a painful object lesson of the power of minorities. It makes little difference what minority it is; whether capital or labor, or any other class; no sort of privilege will ever be permitted to dominate this country. We are a partnership or nothing that is worth while. We are a democracy, where the majority are the masters, or all the hopes and purposes of the men who founded this government have been defeated and forgotten. In America there is but one way by which great reforms can be accomplished and the relief sought by classes obtained, and that is through the orderly processes of representative government. Those who would propose any other method of reform are enemies of this country. America will not be daunted by threats nor lose her composure or calmness in these distressing times. We can afford, in the midst of this day of passion and unrest, to be self - contained and sure. The instrument of all reform in America is the ballot. The road to economic and social reform in America is the straight road of justice to all classes and conditions of men. Men have but to follow this road to realize the full fruition of their objects and purposes. Let those beware who would take the shorter road of disorder and revolution. The right road is the road of justice and orderly process.

1963, Ich bin ein Berliner
Context: Freedom is indivisible, and when one man is enslaved, all are not free. When all are free, then we can look forward to that day when this city will be joined as one and this country and this great Continent of Europe in a peaceful and hopeful globe. When that day finally comes, as it will, the people of West Berlin can take sober satisfaction in the fact that they were in the front lines for almost two decades.
All free men, wherever they may live, are citizens of Berlin, and, therefore, as a free man, I take pride in the words "Ich bin ein Berliner."

Part II, line 375
Pleasures of Hope (1799)
Context: Cease, every joy, to glimmer on my mind,
But leave, oh! leave the light of Hope behind!
What though my wingèd hours of bliss have been
Like angels visits, few and far between.

Love is Enough (1872), Song II: Have No Thought for Tomorrow
Context: Lo, the lovers unloved that draw nigh for your blessing!
For your tale makes the dreaming whereby yet they live
The dreams of the day with their hopes of redressing,
The dreams of the night with the kisses they give,
The dreams of the dawn wherein death and hope strive.

Ch. XXXII : The Barbarians , p. 282 https://books.google.com/books?id=EyrQAAAAMAAJ&pg=PA282
This and That and the Other (1912)
Context: The Barbarian hopes — and that is the very mark of him — that he can have his cake and eat it too. He will consume what civilisation has slowly produced after generations of selection and effort but he will not be at pains to replace such goods nor indeed has he a comprehension of the virtue that has brought them into being. Discipline seems to him irrational, on which account he is for ever marvelling that civilisation should have offended him with priests and soldiers.

Lilith, in Pt. V
1920s, Back to Methuselah (1921)
Context: I say, let them dread, of all things, stagnation; for from the moment I, Lilith, lose hope and faith in them, they are doomed. In that hope and faith I have let them live for a moment; and in that moment I have spared them many times. But mightier creatures than they have killed hope and faith, and perished from the earth; and I may not spare them for ever. I am Lilith: I brought life into the whirlpool of force, and compelled my enemy, Matter, to obey a living soul. But in enslaving Life's enemy I made him Life's master; for that is the end of all slavery; and now I shall see the slave set free and the enemy reconciled, the whirlpool become all life and no matter. And because these infants that call themselves ancients are reaching out towards that, I will have patience with them still; though I know well that when they attain it they shall become one with me and supersede me, and Lilith will be only a legend and a lay that has lost its meaning. Of Life only is there no end; and though of its million starry mansions many are empty and many still unbuilt, and though its vast domain is as yet unbearably desert, my seed shall one day fill it and master its matter to its uttermost confines. And for what may be beyond, the eyesight of Lilith is too short. It is enough that there is a beyond.

Chpt.3, p. 37
Principles of Geology (1832), Vol. 1
Context: Respecting the extinction of species, Hooke was aware that the fossil ammonites, nautili, and many other shells and fossil skeletons found in England, were of different species from any then known; but he doubted whether the species had become extinct, observing that the knowledge of naturalists of all the marine species, especially those inhabiting the deep sea, was very deficient. In some parts of his writings, however, he leans to the opinion that species had been lost; and in speculating on this subject, he even suggests that there might be some connection between the disappearance of certain kinds of animals and plants, and the changes wrought by earthquakes in former ages. Some species, he observes with great sagacity, are peculiar to certain places, and not to be found elsewhere. If, then, such a place had been swallowed up, it is not improbable but that those animate beings may have been destroyed with it; and this may be true both of aerial and aquatic animals: for those animated bodies, whether vegetables or animals, which were naturally nourished or refreshed by the air, would be destroyed by the water, &c.; Turtles, he adds, and such large ammonites as are found in Portland, seem to have been the productions of the seas of hotter countries, and it is necessary to suppose that England once lay under the sea within the torrid zone! To explain this and similar phenomena, he indulges in a variety of speculations concerning changes in the position of the axis of the earth's rotation, a shifting of the earth's center of gravity, 'analogous to the revolutions of the magnetic pole,' &c.; None of these conjectures, however, are proposed dogmatically, but rather in the hope of promoting fresh inquiries and experiments.

Source: Gargantua and Pantagruel (1532–1564), Pantagruel (1532), Chapter 29.
Context: Loupgarou was come with all his giants, who, seeing Pantagruel in a manner alone, was carried away with temerity and presumption, for hopes that he had to kill the good man. Whereupon he said to his companions the giants, You wenchers of the low country, by Mahoom, if any of you undertake to fight against these men here, I will put you cruelly to death. It is my will, that you let me fight single. In the meantime you shall have good sport to look upon us.

Speech from the Throne, House of Commons (12 September 1968)
Context: The attainment of a just society is the cherished hope of civilized men. While perhaps more difficult to formulate for groups than for individuals, even the members of majorities — political, religious, linguistic or economic — must know what it is to suffer injustice. My Government is deeply concerned to provide and to ensure increased justice, dignity and recognition to the individual, particularly in an age which is characterized by large governments, industrial automation, social regimentation and old-fashioned laws. A great deal has been accomplished in recent years to make the Canadian society more just in terms of income distribution and security against the vicissitudes of life.

Torsten Manns interview <!-- pages 164-167 -->
Bergman on Bergman (1970)
Context: Well, we're grasping for two things at once. Partly for communion with others — that's the deepest instinct in us. And partly, we're seeking security. By constant communion with others we hope we shall be able to accept the horrible fact of our total solitude. We're always reaching out for new projects, new structure, new systems in order to abolish — partly or wholly — our insight into our loneliness. If it weren't so, religious systems would never arise.

Source: Aeneid (29–19 BC), Book II, Line 354. Variant translation: The only safe course for the defeated is to expect no safety.

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 422.
Context: The mysteries of the Bible should teach us, at one and the same time, our nothingness and our greatness; producing humility, and animating hope. I bow before these mysteries. I knew that I should find them, and I pretend not to remove them. But whilst I thus prostrate myself, it is with deep gladness and exultation of spirit. God would not have hinted the mystery, had He not hereafter designed to explain it. And, therefore, are my thoughts on a far-off home, and rich things are around me, and the voices of many harpers, and the shinings of bright constellations, and the clusters of the cherub and the seraph; and a whisper, which seems not of this earth, is circulating through the soul, " Now we see through a glass darkly, but then face to face; now I know in part, but then shall I know even as also I am known."

Diary of an Unknown (1988), On Invisibility
Context: Poetry, being elegance itself, cannot hope to achieve visibility. In that case, you ask me, of what use is it? Of no use. Who will see it? No one. Which does not prevent it from being an outrage to modesty, though its exhibitionism is squandered on the blind. It is enough for poetry to express a personal ethic, which can then break away in the form of a work. It insists on living its own life. It becomes the pretext for a thousand misunderstandings that go by the name of glory...

1963, American University speech
Context: I have, therefore, chosen this time and this place to discuss a topic on which ignorance too often abounds and the truth is too rarely perceived — yet it is the most important topic on earth: world peace. What kind of peace do I mean? What kind of peace do we seek? Not a Pax Americana enforced on the world by American weapons of war. Not the peace of the grave or the security of the slave. I am talking about genuine peace, the kind of peace that makes life on earth worth living, the kind that enables men and nations to grow and to hope and to build a better life for their children — not merely peace for Americans but peace for all men and women — not merely peace in our time but peace for all time.

1962, Cuban Missile Crisis speech
Context: The path we have chosen for the present is full of hazards, as all paths are; but it is one of the most consistent with our character and our courage as a nation and our commitments around the world. The cost of freedom is always high — but Americans have always paid it. And one path we shall never choose, and this is the path of surrender or submission. Our goal is not victory of might but the vindication of right — not peace at the expense of freedom, but both peace and freedom, here in this hemisphere and, we hope, around the world. God willing, that goal will be achieved. Thank you, and good night.

Quaker Faith and Practice http://www.quaker.org.uk/qfp/chap19/19.01.html#19.02, Britain Yearly Meeting of the Religious Society of Friends
Context: But as I had forsaken the priests, so I left the separate preachers also, and those esteemed the most experienced people; for I saw there was none among them all that could speak to my condition. And when all my hopes in them and in all men were gone, so that I had nothing outwardly to help me, nor could tell what to do, then, oh, then, I heard a voice which said, "There is one, even Christ Jesus, that can speak to thy condition"; and when I heard it my heart did leap for joy. Then the Lord let me see why there was none upon the earth that could speak to my condition, namely, that I might give Him all the glory; for all are concluded under sin, and shut up in unbelief as I had been, that Jesus Christ might have the pre-eminence who enlightens, and gives grace, and faith, and power. Thus when God doth work, who shall let [hinder] it? and this I knew experimentally [through experience].

Virginibus Puerisque, Ch. 2.
Virginibus Puerisque and Other Papers (1881)
Context: Hope is the boy, a blind, headlong, pleasant fellow, good to chase swallows with the salt; Faith is the grave, experienced, yet smiling man. Hope lives on ignorance; open-eyed Faith is built upon a knowledge of our life, of the tyranny of circumstance and the frailty of human resolution. Hope looks for unqualified success; but Faith counts certainly on failure, and takes honourable defeat to be a form of victory. Hope is a kind old pagan; but Faith grew up in Christian days, and early learnt humility. In the one temper, a man is indignant that he cannot spring up in a clap to heights of elegance and virtue; in the other, out of a sense of his infirmities, he is filled with confidence because a year has come and gone, and he has still preserved some rags of honour. In the first, he expects an angel for a wife; in the last, he knows that she is like himself - erring, thoughtless, and untrue; but like himself also, filled with a struggling radiancy of better things, and adorned with ineffective qualities. You may safely go to school with hope; but ere you marry, should have learned the mingled lesson of the world: that dolls are stuffed with sawdust, and yet are excellent play-things; that hope and love address themselves to a perfection never realised, and yet, firmly held, become the salt and staff of life; that you yourself are compacted of infirmities, perfect, you might say, in imperfection, and yet you have a something in you lovable and worth preserving; and that, while the mass of mankind lies under this scurvy condemnation, you will scarce find one but, by some generous reading, will become to you a lesson, a model, and a noble spouse through life.

Idyll 4, line 42; translation by A. S. F. Gow, from Theocritus ([1950] 1952) vol. 1, p. 37.
Compare Cicero (1st century BC), Epistolarum ad Atticum [Epistle To Atticus], Book IX, 10, 4: Ægroto, dum anima est, spes est [While the sick man has life, there is hope.]
Idylls

Letter to http://memory.loc.gov/cgi-bin/query/r?ammem/mtj:@field(DOCID+@lit(tj110158)) Thomas Leiper (12 June 1815). Published in The Works of Thomas Jefferson in Twelve Volumes http://oll.libertyfund.org/ToC/0054.php, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 11 http://oll.libertyfund.org/Texts/Jefferson0136/Works/0054-11_Bk.pdf, pp. 477–478.
The sentence "I hope our wisdom will grow with our power, and teach us, that the less we use our power, the greater it will be." was used by US-President Barack Obama in his A New Beginning Speech.
1810s
Context: We concur in considering the government of England as totally without morality, insolent beyond bearing, inflated with vanity and ambition, aiming at the exclusive dominion of the sea, lost in corruption, of deep-rooted hatred towards us, hostile to liberty wherever it endeavors to show its head, and the eternal disturber of the peace of the world. In our estimate of Bonaparte, I suspect we differ. [... ] Our form of government is odious to him, as a standing contrast between republican and despotic rule; and as much from that hatred, as from ignorance in political economy, he had excluded intercourse between us and his people, by prohibiting the only articles they wanted from us, that is, cotton and tobacco. Whether the war we have had with England, and the achievements of that war, and the hope that we may become his instruments and partisans against that enemy, may induce him, in future, to tolerate our commercial intercourse with his people, is still to be seen. For my part, I wish that all nations may recover and retain their independence; that those which are overgrown may not advance beyond safe measures of power, that a salutary balance may be ever maintained among nations, and that our peace, commerce, and friendship, may be sought and cultivated by all. It is our business to manufacture for ourselves whatever we can, to keep our markets open for what we can spare or want; and the less we have to do with the amities or enmities of Europe, the better. Not in our day, but at no distant one, we may shake a rod over the heads of all, which may make the stoutest of them tremble. But I hope our wisdom will grow with our power, and teach us, that the less we use our power, the greater it will be.

Report on the Potsdam Conference (1945)
Context: Any man who sees Europe now must realize that victory in a great war is not something you win once and for all, like victory in a ball game. Victory in a great war is something that must be won and kept won. It can be lost after you have won it — if you are careless or negligent or indifferent.
Europe today is hungry. I am not talking about Germans. I am talking about the people of the countries which were overrun and devastated by the Germans, and particularly about the people of Western Europe. Many of them lack clothes and fuel and tools and shelter and raw materials. They lack the means to restore their cities and their factories.
As the winter comes on, the distress will increase. Unless we do what we can to help, we may lose next winter what we won at such terrible cost last spring. Desperate men are liable to destroy the structure of their society to find in the wreckage some substitute for hope. If we let Europe go cold and hungry, we may lose some of the foundations of order on which the hope for worldwide peace must rest.
We must help to the limits of our strength. And we will.

Mont Saint Michel and Chartres (1904)
Context: First comes the central door-way, and above it is the glory of Christ, as the church at Chartres understood Christ in the year 1150; for the glories of Christ were many, and the Chartres Christ is one. Whatever Christ may have been at other churches, here, on this portal, he offers himself to his flock as the herald of salvation alone. Among all the imagery of these three door-ways, there is no hint of fear, punishment or damnation, and this is the note of the whole time. Before 1200, the Church seems not to have felt the need of appealing habitually to terror; the promise of hope and happiness was enough.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 22. How I Then Tried to Diffuse the Theory of Three Dimensions by Other Means, and of the Result
Context: My brother is one of the best of Squares, just, sensible, cheerful, and not without fraternal affection; yet I confess that my weekly interviews, at least in one respect, cause me the bitterest pain. He was present when the Sphere manifested himself in the Council Chamber; he saw the Sphere's changing sections; he heard the explanation of the phenomena then given to the Circles. Since that time, scarcely a week has passed during seven whole years, without his hearing from me a repetition of the part I played in that manifestation, together with ample descriptions of all the phenomena in Spaceland, and the arguments for the existence of Solid things derivable from Analogy. Yet — I take shame to be forced to confess it — my brother has not yet grasped the nature of the Third Dimension, and frankly avows his disbelief in the existence of a Sphere.Hence I am absolutely destitute of converts, and, for aught that I can see, the millennial Revelation has been made to me for nothing. Prometheus up in Spaceland was bound for bringing down fire for mortals, but I — poor Flatland Prometheus — lie here in prison for bringing down nothing to my countrymen. Yet I exist in the hope that these memoirs, in some manner, I know not how, may find their way to the minds of humanity in Some Dimension, and may stir up a race of rebels who shall refuse to be confined to limited Dimensionality.That is the hope of my brighter moments. Alas, it is not always so. Heavily weighs on me at times the burdensome reflection that I cannot honestly say I am confident as to the exact shape of the once-seen, oft-regretted Cube; and in my nightly visions the mysterious precept, "Upward, not Northward", haunts me like a soul-devouring Sphinx. It is part of the martyrdom which I endure for the cause of the Truth that there are seasons of mental weakness, when Cubes and Spheres flit away into the background of scarce-possible existences; when the Land of Three Dimensions seems almost as visionary as the Land of One or None; nay, when even this hard wall that bars me from my freedom, these very tablets on which I am writing, and all the substantial realities of Flatland itself, appear no better than the offspring of a diseased imagination, or the baseless fabric of a dream.

1770s, "Give me liberty, or give me death!" (1775)
Context: There is no longer any room for hope. If we wish to be free—if we mean to preserve inviolate those inestimable privileges for which we have been so long contending—if we mean not basely to abandon the noble struggle in which we have been so long engaged, and which we have pledged ourselves never to abandon until the glorious object of our contest shall be obtained—we must fight! I repeat it, sir, we must fight! An appeal to arms and to the God of hosts is all that is left us!

Uncle Tom's Cabin (1852), Concluding Remarks
Context: The author hopes she has done justice to that nobility, generosity, and humanity, which in many cases characterize individuals at the South. Such instances save us from utter despair of our kind. But, she asks any person, who knows the world, are such characters common, anywhere?
For many years of her life, the author avoided all reading upon or allusion to the subject of slavery, considering it as too painful to be inquired into, and one which advancing light and civilization would certainly live down. But, since the legislative act of 1850, when she heard, with perfect surprise and consternation, Christian and humane people actually recommending the remanding escaped fugitives into slavery, as a duty binding on good citizens, — when she heard, on all hands, from kind, compassionate and estimable people, in the free states of the North, deliberations and discussions as to what Christian duty could be on this head, — she could only think, These men and Christians cannot know what slavery is; if they did, such a question could never be open for discussion. And from this arose a desire to exhibit it in a living dramatic reality. She has endeavored to show it fairly, in its best and its worst phases. In its best aspect, she has, perhaps, been successful; but, oh! who shall say what yet remains untold in that valley and shadow of death, that lies the other side?

O little Town of Bethlehem (1868), reported in Bartlett's Familiar Quotations, 10th ed. (1919).
Context: p>O little town of Bethlehem,
How still we see thee lie!
Above thy deep and dreamless sleep
The silent stars go by;Yet in thy dark streets shineth
The everlasting Light;
The hopes and fears of all the years
Are met in thee to-night.</p

He doesn’t want a society where he is separate as Negro, but one where he is just another man.
Constance Webb, "Notes preliminary to a full study of the work of Richard Wright" (privately published, 1946)

"The South"
Ficciones (1944)
Context: If Dahlmann was without hope, he was also without fear. As he crossed the threshold, he felt that to die in a knife fight, under the open sky, and going forward to the attack, would have been a liberation, a joy, and a festive occasion, on the first night in the sanitarium, when they stuck him with the needle. He felt that if he had been able to choose, then, or to dream his death, this would have been the death he would have chosen or dreamt. Firmly clutching his knife, which he perhaps would not know how to wield, Dahlmann went out into the plain.

"Notes about Music" (29 March 1946) also quoted in Ramblin' Man: The Life and Times of Woody Guthrie (2004) by Ed Cray
Context: No matter how bad the wicked world has hurt you, in the long run, there is something gained, and it is all for the best … The note of hope is the only note that can help us or save us from falling to the bottom of the heap of evolution, because, largely, about all a human being is, anyway, is just a hoping machine, a working machine, and any song that says, the pleasures I have seen in all of my trouble, are the things I never can get — don't worry — the human race will sing this way as long as there is a human to race.
The human race is a pretty old place.

Source: Flatland: A Romance of Many Dimensions (1884), PART I: THIS WORLD, Chapter 12. Of the Doctrine of our Priests
Context: About three hundred years ago, it was decreed by the Chief Circle that, since women are deficient in Reason but abundant in Emotion, they ought no longer to be treated as rational, nor receive any mental education. The consequence was that they were no longer taught to read, nor even to master Arithmetic enough to enable them to count the angles of their husband or children; and hence they sensibly declined during each generation in intellectual power. And this system of female non-education or quietism still prevails.My fear is that, with the best intentions, this policy has been carried so far as to react injuriously on the Male Sex.For the consequence is that, as things now are, we Males have to lead a kind of bi-lingual, and I may almost say bi-mental, existence. With Women, we speak of "love", "duty", "right", "wrong", "pity", "hope", and other irrational and emotional conceptions, which have no existence, and the fiction of which has no object except to control feminine exuberances; but among ourselves, and in our books, we have an entirely different vocabulary and I may almost say, idiom. "Love" then becomes "the anticipation of benefits"; "duty" becomes "necessity" or "fitness"; and other words are correspondingly transmuted. Moreover, among Women, we use language implying the utmost deference for their Sex; and they fully believe that the Chief Circle Himself is not more devoutly adored by us than they are: but behind their backs they are both regarded and spoken of — by all except the very young — as being little better than "mindless organisms".

Quotes, NYU Speech (2004)
Context: As a nation, our greatest export has always been hope: hope that through the rule of law people can be free to pursue their dreams, that democracy can supplant repression and that justice, not power, will be the guiding force in society. Our moral authority in the world derived from the hope anchored in the rule of law. With this blatant failure of the rule of law from the very agents of our government, we face a great challenge in restoring our moral authority in the world and demonstrating our commitment to bringing a better life to our global neighbors.

Social Law in the Spiritual World (1904)
Context: No person can ever hope to gain an adequate idea of the religious movement which has been called by the name of Quakerism until he has discovered what is meant by the "Inner Light." It is the root principle of an important historic faith, and it deserves a careful examination.
The term "Inner Light" is older than Quakerism, and the idea which is thus named was not new when George Fox began to preach it. But this idea received a meaning and an emphasis from the Quakers which make it their own peculiar principle and their distinct contribution to religious thought.

Though "the Bard" is often reference to William Shakespeare, Fuller here probably uses the term in a generic sense, and in tribute to the poet-philosopher she considered in some ways her mentor, Ralph Waldo Emerson, who may have made such a statement, which she elsewhere quotes as "I have witnessed many a shipwreck, yet still beat noble hearts".
Woman in the Nineteenth Century (1845)
Context: I stand in the sunny noon of life. Objects no longer glitter in the dews of morning, neither are yet softened by the shadows of evening. Every spot is seen, every chasm revealed. Climbing the dusty hill, some fair effigies that once stood for symbols of human destiny have been broken; those I still have with me show defects in this broad light. Yet enough is left, even by experience, to point distinctly to the glories of that destiny; faint, but not to be mistaken streaks of the future day. I can say with the bard,
"Though many have suffered shipwreck, still beat noble hearts."
Always the soul says to us all, Cherish your best hopes as a faith, and abide by them in action. Such shall be the effectual fervent means to their fulfilment.

Source: 1970s, Meditations (1979), p. 105
Context: Meditation is the emptying of the mind of all thought, for thought and feeling dissipate energy. They are repetitive, producing mechanical activities which are a necessary part of existence. But they are only part, and thought and feeling cannot possibly enter into the immensity of life. Quite a different approach is necessary, not the path of habit, association and the known; there must be freedom from these. Meditation is the emptying of the mind of the known. It cannot be done by thought or by the hidden prompting of thought, nor by desire in the form of prayer, nor through the self-effacing hypnotism of words, images, hopes, and vanities. All these have to come to an end, easily, without effort and choice, in the flame of awareness.

Autobiographical essay (1994)
Context: Statistically, it would seem improbable that any mathematician or scientist, at the age of 66, would be able through continued research efforts, to add much to his or her previous achievements. However I am still making the effort and it is conceivable that with the gap period of about 25 years of partially deluded thinking providing a sort of vacation my situation may be atypical. Thus I have hopes of being able to achieve something of value through my current studies or with any new ideas that come in the future.

2010s, 2016, Democratic Presidential Debate in Miami (9 March 2016)
Context: Poverty is increasing. And if wages are going down, I don’t know why we need millions of people to be coming into this country as guestworkers who will work for lower wages than American workers and drive wages down even lower than they are right now.... You have guestworker programs that have been described by the.... In this country, immigration reform is a very hot debate. It’s divided the country. But I would hope very much, that as we have that debate, we do not, as Donald Trump and others have done, resort to racism and xenophobia and bigotry. This idea of suddenly, one day or maybe a night, rounding up 11 million people and taking them outside of this country is a vulgar, absurd idea that I would hope very few people in America support.

Love is Enough (1872), Song IV: Draw Near and Behold Me
Context: Ye know not how void is your hope and your living:
Depart with your helping lest yet ye undo me!
Ye know not that at nightfall she draweth near to me,
There is soft speech between us and words of forgiving
Till in dead of the midnight her kisses thrill through me.
— Pass by me and harken, and waken me not!

Source: It's Not About the Bike: My Journey Back to Life (2000), p. 113
Context: I wished hard, but I didn't pray. I had developed a certain distrust of organized religion growing up, but I felt I had the capacity to be a spiritual person, and to hold some fervent beliefs. Quite simply, I believed I had a responsiblity to be a good person, and that meant fair, honest, hardworking, and honorable. If I did that, if I was good to my family, true to my friends, if I gave back to my community or to some cause, if I wasn't a liar, a cheat, or a thief, then I believed that should be enough. At the end of the day, if there was indeed some Body or presence standing there to judge me, I hoped I would be judged on whether I had lived a true life, not on whether I believed in a certain book, or whether I'd been baptized. If there was indeed a God at the end of my days, I hoped he didn't say, "But you were never a Christian, so you're going the other way from heaven." If so, I was going to reply, "You know what? You're right. Fine."

Seton Hall Address (2002)
Context: They killed in the name of God. But they are not the first. This began in pre-history; the tragedy is that it persists today.
Some would characterize the events of 9-11 as a clash of civilizations, and a conflict of religions. And to many it seems a simple and satisfying explanation.
But others would suggest, correctly in my view, that such an interpretation is both wrong-headed and dangerous. They recognize a civil war within Islam itself, as contending factions compete for power. They would argue that we must influence the struggle where we can, by supporting greater attention to the secular structures in the Islamic world, and by encouraging our own American Islamic community to speak out in support of America’s democratic values.
Ultimately, your generation will have the decisive voice. You will determine whether rage or reason guides the United States in the struggle to come. You will choose whether we are known for revenge or compassion. You will choose whether we, too, will kill in the name of God, or whether in His Name, we can find a higher civilization and a better means of settling our differences.
And this is not a new choice, not for your generation — it is a choice that many others have faced throughout history. Only now, we can hope that with your help and engagement we can find a new answer.

Audio lecture, "History Ends In Green" ( Pt. 11 http://www.youtube.com/watch?v=bB9zIygfxLc Pt. 12 http://www.youtube.com/watch?v=epymX5t41kw)
Context: What you see, I think is the morphogenetic field. The invisible world that holds everything together. Not the net of matter and light, but the net of casuistry — of intentionality, of caring, of hope of dream — of thought. That all is there, but it has been hidden from us for centuries because of the exorcism of the spirit that took place in order to allow science to do business. And that monotonous and ill-considered choice has made us the inheritors of a tradition of existential emptiness — but that has impalded to us to go back to the jungles and recover this thing. … The question is, can we dream a dream that is sufficiently noble that we give meaning to the sacrifices that have been made to allow the 20th century to exist … I am convinced that if there were no shamanic pipeline, there would be no higher life, as we know it, on this planet. … We are all cells of a much larger body, and like the cells of our own body it is hard for us to glimpse the whole pattern of the whole of what is happening, and yet we can sense that there is a purpose, and there is a pattern...

Ash-Wednesday (1930)
Context: Because I do not hope to turn again
Because I do not hope
Because I do not hope to turn
Desiring this man's gift and that man's scope
I no longer strive to strive towards such things
(Why should the agèd eagle stretch its wings?)
Why should I mourn
The vanished power of the usual reign?

British newspaper, The Observer, published letters in Arabic and English addressing to "world public opinion", pleading for international help to end "his dire situation", The Guardian (May 28, 2005), "The extraordinary pleas of Saddam's right-hand man" http://www.theguardian.com/world/2005/may/29/iraq.antonybarnett

Playboy interview (1996)
Context: I was madly in love with Hollywood. … I was so blindly and madly in love with the film and radio business in Hollywood that I didn't realize what a pest I was. George no doubt thought he could get me off his back by using my words for one of the eight-line vignettes he had Gracie close their broadcasts with. I wanted to live that special life forever. When that summer was over, I stopped my inner time clock at the age of 14. Another reason I became a writer was to escape the hopelessness and despair of the real world and enter the world of hope I could create with my imagination. … And strangely enough, my parents never protested. They just figured I was crazy and that God would protect me. Of course back then you could go around town at night and never risk getting mugged or beaten up.

UN Address (1999)
Context: Our country today is at a stage in our foreign policy similar to that crucial point in our nation's early history when our Constitution was produced in Philadelphia.
Let us hear the peal of a new international liberty bell that calls us all to the creation of a system of enforceable world law in which the universal desire for peace can place its hope and prayers.
As Carl Van Doren has written, "History is now choosing the founders of the World Federation. Any person who can be among that number and fails to do so has lost the noblest opportunity of a lifetime."

Quotes from "The Blind Desire", using the pseudonym "Charles A. Ballance" in William and Mary College Monthly (September 1897), V, p. 51
Context: Nay, 'tis not fitting that we should require
Within this World but Raiment, Food and Fire;
Powerless Atoms of Eternity
Why should we hope to know of Something higher? This Knowledge could but add, not lessen. Woe;
The Magian who To-day forms fire with snow
Shares with the Sudra in Infinity.
We come from Nothing and to Nothing go. So best consent, although with forced grace,
Upon this dingy Ball to run our race
Untrammeled with the thoughts of higher things,
Until we reach the shadowy Stopping place.

Memoirs of the Rev. Dr. Joseph Priestly (1809). p. 1
Context: Having thought it right to leave behind me some account of my friends and benefactors, it is in a manner necessary that I also give some account of myself; and as the like has been done by many persons, and for reasons which posterity has approved, I make no further apology for following their example. If my writings in general have been useful to my contemporaries, I hope that this account of myself will not be without its use to those who may come after me, and especially in promoting virtue and piety, which, I hope I may say, it has been my care to practise myself, as it has been my business to inculcate them upon others.

"Old Mortality" in Pale Horse (1939)
Context: I don't want any promises, I won't have false hopes, I won't be romantic about myself. I can't live in their world any longer, she told herself, listening to the voices back of her. Let them tell their stories to each other. Let them go on explaining how things happened. I don't care. At least I can know the truth about what happens to me, she assured herself silently, making a promise to herself, in her hopefulness, her ignorance.

Why I Am A Socialist (1884).
Context: What shall I say concerning its mastery of and its waste of mechanical power, its commonwealth so poor, its enemies of the commonwealth so rich, its stupendous organization — for the misery of life! Its contempt of simple pleasures which everyone could enjoy but for its folly? Its eyeless vulgarity which has destroyed art, the one certain solace of labour? All this I felt then as now, but I did not know why it was so. The hope of the past times was gone, the struggles of mankind for many ages had produced nothing but this sordid, aimless, ugly confusion.

Campaign rally, Madison, Wisconsin, CSPAN: Campaign 2008 (18 February 2008)
2000s
Context: What we've learned over this year is that hope is making a comeback. It is making a comeback. And let me tell you something — for the first time in my adult lifetime, I'm really proud of my country. And not just because Barack has done well, but because I think people are hungry for change. And I have been desperate to see our country moving in that direction and just not feeling so alone in my frustration and disappointment. I've seen people who are hungry to be unified around some basic common issues, and it's made me proud.

Australians in a Nuclear War (1983)
Context: The spirit may triumph where politics (the League and the United Nations), socio-political faiths such as Marxism, Italian Fascism and German National-Socialism — all have failed. I see our only hope in faith, charity, and in humbling ourselves before man and God.

1962, Rice University speech
Context: Many years ago the great British explorer George Mallory, who was to die on Mount Everest, was asked why did he want to climb it. He said, "Because it is there." Well, space is there, and we're going to climb it, and the moon and the planets are there, and new hopes for knowledge and peace are there. And, therefore, as we set sail we ask God's blessing on the most hazardous and dangerous and greatest adventure on which man has ever embarked.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 83

"The Sunrise Never Failed Us Yet" in Drift-Weed (1878), p. 64.
Context: What though our eyes with tears be wet?
The sunrise never failed us yet.The blush of dawn may yet restore
Our light and hope and joy once more.
Sad soul, take comfort, nor forget
That sunrise never failed us yet!

1960s, Cobo Center speech (1963)
Context: I go back to the South not with a feeling that we are caught in a dark dungeon that will never lead to a way out. I go back believing that the new day is coming. And so this afternoon, I have a dream. It is a dream deeply rooted in the American dream.
I have a dream that one day, right down in Georgia and Mississippi and Alabama, the sons of former slaves and the sons of former slave owners will be able to live together as brothers.
I have a dream this afternoon, I have a dream that one day, one day little white children and little Negro children will be able to join hands as brothers and sisters.
I have a dream this afternoon that one day, that one day men will no longer burn down houses and the church of God simply because people want to be free.
I have a dream this afternoon, I have a dream, that there will be a day that we will no longer face the atrocities that Emmett Till had to face or Medgar Evers had to face, that all men can live with dignity.
I have a dream this afternoon that my four little children, that my four little children will not come up in the same young days that I came up within, but they will be judged on the basis of the content of their character, not the color of their skin.
I have a dream this afternoon that one day right here in Detroit, Negroes will be able to buy a house or rent a house anywhere that their money will carry them and they will be able to get a job.
Yes, I have a dream this afternoon that one day in this land the words of Amos will become real and "justice will roll down like waters, and righteousness like a mighty stream."
I have a dream this evening that one day we will recognize the words of Jefferson that "all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness." I have a dream this afternoon.
I have a dream that one day every valley shall be exalted, and "every valley shall be exalted, and every hill shall be made low; the crooked places shall be made straight, and the rough places plain; and the glory of the Lord shall be revealed, and all flesh shall see it together."
I have a dream this afternoon that the brotherhood of man will become a reality in this day.
And with this faith I will go out and carve a tunnel of hope through the mountain of despair. With this faith, I will go out with you and transform dark yesterdays into bright tomorrows. With this faith, we will be able to achieve this new day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing with the Negroes in the spiritual of old: "Free at last! Free at last! Thank God almighty, we are free at last!"

"Agnostic".
Rhymes for the Irreverent (1965)
Context: No matter how much I probe and prod,
I cannot quite believe in God;
But oh, I hope to God that He
Unswervingly believes in me.

Source: Attributed in posthumous publications, Albert Einstein: The Human Side (1979), p. 37 - 27 January 1921
Context: Where the world ceases to be the scene of our personal hopes and wishes, where we face it as free beings admiring, asking, observing, there we enter the realm of Art and Science. If what is seen and experienced is portrayed in the language of logic, we are engaged in science. If it is communicated through forms whose connections are not accessible to the conscious mind but are recognized intuitively as meaningful, then we are engaged in art. Common to both is love and devotion to that which transcends personal concerns and volition.