Quotes about ideas and thoughts
page 2

Quoted in: Ann Livermore (1988), Artists and Aesthetics in Spain. p. 154
Attributed from posthumous publications

Source: The Unabridged Journals of Sylvia Plath

My Inventions (1919)
Source: My Inventions: The Autobiography of Nikola Tesla
Context: The moment one constructs a device to carry into practice a crude idea, he finds himself unavoidably engrossed with the details of the apparatus. As he goes on improving and reconstructing, his force of concentration diminishes and he loses sight of the great underlying principle.… I do not rush into actual work. When I get an idea, I start at once building it up in my imagination. I change the construction, make improvements and operate the device in my mind. It is absolutely immaterial to me whether I run my turbine in thought or test it in my shop. I even note if it is out of balance.


“Wide acceptance of an idea is not proof of its validity.”
Source: The Lost Symbol

Said to one of his students, according to "Chopin: Pianist and Teacher: As Seen by His Pupils" by Jean-Jacques Eigeldinger

Biography - John Wayne Gacy: Monster in Disguise. A & E Home Video, 2000. Watched March 1, 2010.

“Number is the ruler of forms and ideas, and the cause of gods and daemons.”
As quoted in Life of Pythagoras (c. 300) by Iamblichus of Chalcis, as translated by Thomas Taylor (1818)
Variants:
Number rules the universe.
As quoted in The Story of a Number (1905) by E. Maor; also in Comic Sections (1993) by Desmond MacHale

On Functional Finance: (1943, pg.354) http://papers.ssrn.com/sol3/papers.cfm?abstract_id=174849

Attributed to Watson in: Georg Blair, Sandy Meadows (1996) A Real-Life Guide to Organizational Change. p. 117.

"The Theory of Numbers," Nature (Sep 16, 1922) Vol. 110 https://books.google.com/books?id=1bMzAQAAMAAJ p. 381

Philosophy degree (1783), in: The Secret School of Wisdom: The Authentic Rituals and Doctrinces of the Illuminati, ed. by Josef Wäges and Reinhard Markner, Lewis Masonic 2015, p. 364.

Source: Jack: Straight from the Gut (2001), Ch. 3.

William Scott Wilson, Gregory Lee. Ideals of the Samurai: Writings of Japanese Warriors, 1982. p 95

About his second piano concerto. Masterworks of the Orchestral Repertoire: A Guide for Listeners by Donald N. Ferguson.

Carl Sagan on The Tonight Show with Johnny Carson (full interview, May 20th, 1977)
Others

As I Please (25 February 1944) http://orwell.ru/library/articles/As_I_Please/english/eaip_01
"As I Please" (1943–1947)

"Revenge is Sour" http://orwell.ru/library/articles/revenge/english/e_revso, Tribune (9 November 1945)

-Chris Colfer on how he came up with the idea of TLOS
Interview Quotes, Random Quotes

"The English People" (written Spring 1944, published 1947)<sup> http://alexpeak.com/twr/orwell/quotes/</sup>
Letter Accepting 2018 Andrei Sakharov Prizefrom (2018)

True Hallucinations http://www.matrixmasters.com/takecharge/consciousness/mckenna2.html (1993)

Interview with V Magazine, as quoted in UsMagazine: Justin Bieber Talks Sex, Drugs and Turning 18 http://www.usmagazine.com/celebrity-news/news/justin-bieber-talks-sex-drugs-and-turning-18-2012101, January 2012

A desert blessing, an ocean curse. What else? She is so beautiful. You don’t get tired of looking at her. You never worry if she is smarter than you: You know she is. She is funny without ever being mean. I love her. I am so lucky to love her, Van Houten. You don’t get to choose if you get hurt in this world, old man, but you do have some say in who hurts you. I like my choices. I hope she likes hers."
Augustus "Gus" Waters, p. 310-313
The Fault in Our Stars (2012)

1980s, GNU Manifesto (1985)
As quoted in What Type Am I? : Discover Who You Really Are (1998) by Renee Baron, p. 110

As quoted in Hear Me Talkin' to Ya: The Story of Jazz As Told by the Men Who Made It (1955) edited by by Nat Shapiro and Nat Hentoff, p. 379

Source: Jack: Straight from the Gut (2001), Ch. 3.

"On Civil Disobedience", April 15th, 1961
1960s

“When no idea seems right, the right one must seem wrong.”
Music, Mind, and Meaning (1981)

His opinion that there was a secret deal that resulted in the US entering the First World War on the side of the English.
Willard Hotel speech (1961)

As quoted in "Xi Jinping meets model workers" http://english.cntv.cn/20130501/102444.shtml in cctv.com English (1 May 2013).
2010s

sic
Lustmord: The Writings and Artifacts of Murderers, p. 174, (1997), Brian King, ed. ISBN 096503240X

Inside the Painter's Studio, Joe Fig, Princeton Architectural Press, 2009, p. 42

Quote from Yves Klein's lecture at the Sorbonne in 1959; published in Studio International, Vol. 186 (1973), p. 43; also quoted in: David Batchelor (2008) Colour. p. 122
before 1960

Interview for Vogue magazine (December 2008)

Interview: "Leonardo DiCaprio: 'wealth and success don't make you happy'" http://www.telegraph.co.uk/film/the-revenant/leonardo-dicaprio-interview/ by Chloe Fox, The Telegraph (9 January 2016)
Quote of Jasper Johns, as cited in Trend to the Anti-Art: Targets and Flags, Newsweek 51 no. 13, March 1958, p. 96
1950s

“My idea in "My Sweet Lord," because it sounded like a "pop song," was to sneak up on them a bit.”
Interview with Mukunda Goswami (4 September 1982)
Context: My idea in "My Sweet Lord," because it sounded like a "pop song," was to sneak up on them a bit. The point was to have the people not offended by "Hallelujah," and by the time it gets to "Hare Krishna," they're already hooked, and their foot's tapping, and they're already singing along "Hallelujah," to kind of lull them into a sense of false security. And then suddenly it turns into "Hare Krishna," and they will all be singing that before they know what's happened, and they will think, "Hey, I thought I wasn't supposed to like Hare Krishna!"
Source: "From Enlightenment to Revolution" (1975), p. 260
Context: But it is useless to subject this hash of uncritical language to critical questioning. We can make no sense of these sentences of Engels unless we consider them as symptoms of a spiritual disease. As a disease, however, they make excellent sense for, with great intensity, they display the symptoms of logophobia, now quite outspokenly as a desperate fear and hatred of philosophy. We even find named the specific object of fear and hatred: it is "the total context of things and of knowledge of things." Engels, like Marx, is afraid that the recognition of critical conceptual analysis might lead to the recognition of a "total context," of an order of being and perhaps even of cosmic order, to which their particular existences would be subordinate. If we may use the language of Marx: a total context must not exist as an autonomous subject of which Marx and Engels are insignificant predicates; if it exists at all, it must exist only as a predicate of the autonomous subjects Marx and Engels. Our analysis has carried us closer to the deeper stratum of theory that we are analysing at present, the meaning of logophobia now comes more clearly into view. It is not the fear of a particular critical concept, like Hegel's Idea, it is rather the fear of critical analysis in general. Submission to critical argument at any point might lead to the recognition of an order of the logos, of a constitution of being, and the recognition of such an order might reveal the revolutionary idea of Marx, the idea of establishing a realm of freedom and of changing the nature of man through revolution, as the blasphemous and futile nonsense which it is.

2010s, 2013, Interview in La Repubblica
Context: Proselytism is solemn nonsense, it makes no sense. We need to get to know each other, listen to each other and improve our knowledge of the world around us. Sometimes after a meeting I want to arrange another one because new ideas are born and I discover new needs. This is important: to get to know people, listen, expand the circle of ideas. The world is crisscrossed by roads that come closer together and move apart, but the important thing is that they lead towards the Good.

Source: 1840s, The Mathematical Analysis of Logic, 1847, p. i: Lead paragraph of the Preface; cited in: R. H. Hutton, " Professor Boole http://books.google.com/books?id=pfMEAAAAQAAJ&pg=PA157," (1866), p. 157
Context: In presenting this Work to public notice, I deem it not irrelevant to observe, that speculations similar to those which it records have, at different periods, occupied my thoughts. In the spring of the present year my attention was directed to the question then moved between Sir W. Hamilton and Professor De Morgan; and I was induced by the interest which it inspired, to resume the almost-forgotten thread of former inquiries. It appeared to me that, although Logic might be viewed with reference to the idea of quantity, it had also another and a deeper system of relations. If it was lawful to regard it from without, as connecting itself through the medium of Number with the intuitions of Space and Time, it was lawful also to regard it from within, as based upon facts of another order which have their abode in the constitution of the Mind. The results of this view, and of the inquiries which it suggested, are embodied in the following Treatise.

Preface to the Ukrainian edition http://home.iprimus.com.au/korob/Orwell.html of Animal Farm, as published in The Collected Essays, Journalism, and Letters of George Orwell: As I please, 1943-1945 (1968)
Context: In my opinion, nothing has contributed so much to the corruption of the original idea of socialism as the belief that Russia is a socialist country and that every act of its rulers must be excused, if not imitated. And so for the last ten years, I have been convinced that the destruction of the Soviet myth was essential if we wanted a revival of the socialist movement.

Better than Sex (22 August 1994)
1990s
Context: Not everybody is comfortable with the idea that politics is a guilty addiction. But it is. They are addicts, and they are guilty and they do lie and cheat and steal — like all junkies. And when they get in a frenzy, they will sacrifice anything and anybody to feed their cruel and stupid habit, and there is no cure for it. That is addictive thinking. That is politics — especially in presidential campaigns. That is when the addicts seize the high ground. They care about nothing else. They are salmon, and they must spawn. They are addicts.

K-Linesː A Theory of Memory (1980)
Context: When you "get an idea," or "solve a problem," or have a "memorable experience," you create what we shall call a K-line. This K-line gets connected to those "mental agencies" that were actively involved in the memorable event. When that K-line is later "activated," it reactivates some of those mental agencies, creating a "partial mental state" resembling the original.

“We have ideas of his attributes, but what the real substance of any thing is, we know not.”
Philosophiae Naturalis Principia Mathematica (1687), Scholium Generale (1713; 1726)
Context: This Being governs all things, not as the soul of the world, but as Lord over all: And on account of his dominion he is wont to be called Lord God παντοκρáτωρ or Universal Ruler. For God is a relative word, and has a respect to servants; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: These are titles which have no respect to servants. The word God usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God; a true, supreme or imaginary dominion makes a true, supreme or imaginary God. And from his true dominion it follows, that the true God is a Living, Intelligent and Powerful Being; and from his other perfections, that he is Supreme or most Perfect. He is Eternal and Infinite, Omnipotent and Omniscient; that is, his duration reaches from Eternity to Eternity; his presence from Infinity to Infinity; he governs all things, and knows all things that are or can be done. He is not Eternity or Infinity, but Eternal and Infinite; he is not Duration or Space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes Duration and Space. Since every particle of Space is always, and every indivisible moment of Duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existant parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent, not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. 'Tis allowed by all that the supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, nor touched; nor ought to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of any thing is, we know not. In bodies we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the favours; but their inward substances are not to be known, either by our senses, or by any reflex act of our minds; much less then have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfections; but we reverence and adore him on account of his dominion. For we adore him as his servants; and a God without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find, suited to different times and places, could arise from nothing but the ideas and will of a Being necessarily existing. But by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build. For all our notions of God are taken from the ways of mankind, by a certain similitude which, though not perfect, has some likeness however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy.

Stating that the development of the Mickey Mouse character was inspired by Charlie Chaplin's character "the Tramp", as quoted in How to Be Like Walt : Capturing the Disney Magic Every Day of Your Life (2004) by Pat Williams and Jim Denney, p. 52
Context: We felt that the public, and especially the children, like animals that are cute and little. I think we are rather indebted to Charlie Chaplin for the idea. We wanted something appealing, and we thought of a tiny bit of a mouse that would have something of the wistfulness of Chaplin — a little fellow trying to do the best he could.

Socialism (1922), Epilogue (1947)
Context: When people were committed to the idea that in the field of religion only one plan must be adopted, bloody wars resulted. With the acknowledgment of the principle of religious freedom these wars ceased. The market economy safeguards peaceful economic co-operation because it does not use force upon the economic plans of the citizens. If one master plan is to be substituted for the plans of each citizen, endless fighting must emerge. Those who disagree with the dictator's plan have no other means to carry on than to defeat the despot by force of arms.

"The Freedom of the Press", unused preface to Animal Farm (1945), published in Times Literary Supplement (15 September 1972)
Context: At any given moment there is an orthodoxy, a body of ideas which it is assumed that all right-thinking people will accept without question. It is not exactly forbidden to say this, that or the other, but it is 'not done' to say it, just as in mid-Victorian times it was 'not done' to mention trousers in the presence of a lady. Anyone who challenges the prevailing orthodoxy finds himself silenced with surprising effectiveness. A genuinely unfashionable opinion is almost never given a fair hearing, either in the popular press or in the highbrow periodicals.

Music, Mind, and Meaning (1981)
Context: What is the difference between merely knowing (or remembering, or memorizing) and understanding?... A thing or idea seems meaningful only when we have several different ways to represent it — different perspectives and different associations.... Then we can turn it around in our minds, so to speak: however it seems at the moment, we can see it another way and we never come to a full stop. In other words, we can 'think' about it. If there were only one way to represent this thing or idea, we would not call this representation thinking.

Source: Introduction to The Closing of the American Mind (1988), p. 12
Context: As a scholar [Allan Bloom] intends to enlighten us, and as a writer he has learned from Aristophanes and other models that enlightenment should also be enjoyable. To me, this is not the book of a professor, but that of a thinker who is willing to take the risks more frequently taken by writers. It is risky in a book of ideas to speak in one’s own voice, but it reminds us that the sources of the truest truths are inevitably profoundly personal. … Academics, even those describing themselves as existentialists, very seldom offer themselves publicly and frankly as individuals, as persons.

"Charles Dickens" (1939)
Context: The thing that drove Dickens forward into a form of art for which he was not really suited, and at the same time caused us to remember him, was simply the fact that he was a moralist, the consciousness of ‘having something to say’. He is always preaching a sermon, and that is the final secret of his inventiveness. For you can only create if you can care. Types like Squeers and Micawber could not have been produced by a hack writer looking for something to be funny about. A joke worth laughing at always has an idea behind it, and usually a subversive idea. Dickens is able to go on being funny because he is in revolt against authority, and authority is always there to be laughed at.

Homage to Catalonia (1938)
Context: The workers' militias, based on the trade unions and each composed of people of approximately the same political opinions, had the effect of canalizing into one place all the most revolutionary sentiment in the country. I had dropped more or less by chance into the only community of any size in Western Europe where political consciousness and disbelief in capitalism were more normal than their opposites. Up here in Aragón one was among tens of thousands of people, mainly though not entirely of working-class origin, all living at the same level and mingling on terms of equality. In theory it was perfect equality, and even in practice it was not far from it. There is a sense in which it would be true to say that one was experiencing a foretaste of Socialism, by which I mean that the prevailing mental atmosphere was that of Socialism. Many of the normal motives of civilized life--snobbishness, money-grubbing, fear of the boss, etc.--had simply ceased to exist. The ordinary class-division of society had disappeared to an extent that is almost unthinkable in the money-tainted air of England; there was no one there except the peasants and ourselves, and no one owned anyone else as his master. Of course such a state of affairs could not last. It was simply a temporary and local phase in an enormous game that is being played over the whole surface of the earth. But it lasted long enough to have its effect upon anyone who experienced it. However much one cursed at the time, one realized afterwards that one had been in contact with something strange and valuable. One had been in a community where hope was more normal than apathy or cynicism, where the word 'comrade' stood for comradeship and not, as in most countries, for humbug. One had breathed the air of equality. I am well aware that it is now the fashion to deny that Socialism has anything to do with equality. In every country in the world a huge tribe of party-hacks and sleek little professors are busy 'proving' that Socialism means no more than a planned state—capitalism with the grab-motive left intact. But fortunately there also exists a vision of Socialism quite different from this. The thing that attracts ordinary men to Socialism and makes them willing to risk their skins for it, the 'mystique' of Socialism, is the idea of equality; to the vast majority of people Socialism means a classless society, or it means nothing at all. And it was here that those few months in the militia were valuable to me.

Eine neue wissenschaftliche Wahrheit pflegt sich nicht in der Weise durchzusetzen, daß ihre Gegner überzeugt werden und sich als belehrt erklären, sondern vielmehr dadurch, daß ihre Gegner allmählich aussterben und daß die heranwachsende Generation von vornherein mit der Wahrheit vertraut gemacht ist. … Eine neue große wissenschaftliche Idee pflegt sich nicht in der Weise durchzusetzen, daß ihre Gegner allmählich überzeugt und bekehrt werden — daß aus einem Saulus ein Paulus wird, ist eine große Seltenheit —, sondern vielmehr in der Weise, dass die Gegner allmählich aussterben und daß die heranwachsende Generation von vornherein mit der Idee vertraut gemacht wird. Auch hier heißt es wieder: Wer die Jugend hat, der hat die Zukunft.
Wissenschaftliche Selbstbiographie. Mit einem Bildnis und der von Max von Laue gehaltenen Traueransprache. Johann Ambrosius Barth Verlag (Leipzig 1948), p. 22, in Scientific Autobiography and Other Papers, (1949), as translated by F. Gaynor, pp. 33–34, 97 (as cited in T. S. Kuhn, The Structure of Scientific Revolutions). Translation revised by Eric Weinberger.

Overcoming a Personal Holocaust, Alfred Freddy Krupa (in the article by Ante Vranković), Life As A Human (Canada), 2019
2010s

Quoted in " Goodbye Margherita Hack, “The Lady of the Stars.”", iitaly.org (1 July 2013) http://www.iitaly.org/magazine/focus/facts-stories/article/goodbye-margherita-hack-lady-stars?mode=colorbox.

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

Source: Start with Why: How Great Leaders Inspire Everyone to Take Action

“There’s nothing more dangerous than a good idea.”
Ron English's Fauxlosophy (2016)
Drugs and Governments
Focus Fourteen

“You must really begin to harden yourself to the idea of being worth looking at.”
Source: Mansfield Park