
Song lyrics, The Kick Inside (1978)
Song lyrics, The Kick Inside (1978)
The Silence of Trees (2010)
The History of Agnes de Castro, or the Force of Generous Love (1688).
Your Job-Hunt Ltd – Advice from an Award-Winning Asian Headhunter (2003), Successful Recruitment in a Week (2012) https://books.google.ae/books?idp24GkAsgjGEC&printsecfrontcover&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIGjAA#vonepage&qnigel%20cumberland&ffalse, 100 Things Successful People Do: Little Exercises for Successful Living (2016) https://books.google.ae/books?idnu0lCwAAQBAJ&dqnigel+cumberland&hlen&saX&ved0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIMjAE
Source: Self-Help; with Illustrations of Character and Conduct (1859), Ch. XIII : Character — The True Gentleman
Source: A Treatise On Political Economy (Fourth Edition) (1832), Book I, On Production, Chapter IX, p. 101
As quoted in Swami Sivananda's 18 ITIES & the Practice of Pratyahara (2013), p. 87
“Even insects express anger, terror, jealousy, and love by their stridulation.”
Source: The Expression of the Emotions in Man and Animals (1872), chapter XIV: "Concluding Remarks and Summary", page 350
“Jealousy is the theory that some other fellow has just as little taste.”
1940s–present, A Mencken Chrestomathy (1949)
1920s, The Reign of Law (1925)
" Truman Would Have Agreed With Trump On The CIA In Syria http://www.americanthinker.com/blog/2017/07/truman_would_have_agreed_with_trump_on_the_cia_in_syria.html," American Thinker, July 22, 2017.
2010s, 2017
Source Book in Ancient Philosophy (1907), The Golden Sayings of Democritus
"The Holy Dimension", p. 331
Moral Grandeur and Spiritual Audacity: Essays (1997)
Broken Lights p. 33 Diaries 1951.
The Education of Henry Adams (1907)
Speech in the House of Commons on the proposed unification of Great Britain and Ireland (7 February 1799), reported in The Parliamentary History of England, from the Earliest Period to the Year 1803. Vol. XXXIV (London: 1819), p. 334.
1790s
Preface, Oeuvres philosophiques de Monsieur de La Mettrie (1764) as quoted by Paul Carus, The Mechanistic Principle and the Non-mechanical (1913) p. 102. https://books.google.com/books?id=wGNRAAAAYAAJ&pg=PA102
"A Moral Problem" (1974), p. 88
The Good Word & Other Words (1978)
Interview With Dennis M. Ritchie, 1999, LinuxFocus.org http://www.linuxfocus.org/English/July1999/article79.html,.
On Unix and Unix-like systems (1999)
"Sonnet II" in Scribner's Monthly Vol. IX (November 1874 - April 1875), p. 359.
“Jealousy is a virtue of democracies which preserves them from tyrants.”
Book VII : Modern Times, Ch. IX : The Final Consequences
Penguin Island (1908)
1920s, Nationalism and Americanism (1920)
Un Art de Vivre (The Art of Living) (1939), The Art of Growing Old
Letter to Walter Dundas (12 September 1650)
Broken Lights p. 105 Diaries 1953-1954
Source: The Literary Character, Illustrated by the History of Men of Genius (1795–1822), Ch. III.
“…jealousy makes the prick grow harder. And the cunt wetter.”
How to Save Your Own Life (1977)
As quoted & translated by Eric R. Kandel, In Search of Memory (2006) referencing Als Wärs ein Stück von Mir (1966) see also, A Part of Myself: Portrait of an Epoch Tr. Richard and Clara Winston (1984)
Speech delivered at Patna University Convocation on 27th November 1937.
“The worst thing about jealousy is how low it makes you reach.”
How to Save Your Own Life (1977)
2 April 1980.
The Teachings of Babaji
continuity (13) “Multiply by a Million”
Stand on Zanzibar (1968)
Letter quoted in Mr. Gladstone and The Balkan Confederation in The Times (6 February 1897)
1890s
“Whom the gods notice they destroy. Be small…and you will escape the jealousy of the great.”
The Man in the High Castle (1962)
“Anger and jealousy can no more bear to lose sight of their objects than love…”
Book I, ch. x
The Mill on the Floss (1860)
The God-Seeker (1949), Ch. 3
Patrick Sims-Williams, in Boris Ford (ed.) Medieval Literature: The European Inheritance (Harmondsworth: Penguin, 1983) p. 302.
Criticism
Un Art de Vivre (The Art of Living) (1939), The Art of Leadership
Source: SCUM MANIFESTO (1967), p. [1] (hyphens so in original (en-dashes probably not available on most typewriters in 1967)).
Quarterly Review, 107, 1860, p. 516
1860s
The London Literary Gazette, 1821-1822
On her dance institution called Nityagram quoted in The Dream, 14 January 2014, Nritygarm Organization http://www.nrityagram.org/soul/dream/dream.htm,
the women of Spanish Fork
Paradísarheimt (Paradise Reclaimed) (1960)
Case of John Lambert and others (1793), 22 How. St. Tr. 1016.
Source: Harpal Brar, Social democracy - The enemy within (London 1995), pg. 139-40.
Source: A Theory of Justice (1971; 1975; 1999), Chapter IX, Section 81, p. 540
“In jealousy there is more of self-love than love.”
Il y a dans la jalousie plus d'amour-propre que d'amour.
Maxim 324.
Reflections; or Sentences and Moral Maxims (1665–1678)
Source: 1980s, Trump: The Art of the Deal (1987), p. 59
“Why art thou silent and invisible,
Father of Jealousy?”
To Nobodaddy, st. 1
1790s, Poems from Blake's Notebook (c. 1791-1792)
Source: (1776), Book IV, Chapter III, Part II, p. 534.
"What Makes a Life Significant?"
1910s, Talks to Teachers on Psychology and to Students on Some of Life's Ideals (1911)
2000s, Europe's Anti-American Obsession (2003)
Source: The Plot: The Secret Story of the Protocols of the Elders of Zion (10/2/2005), p.76
Letter to John Thaxter (15 February 1778)
The Origin of Species: 150th Anniversary Edition (2009)
1920s, Ordered Liberty and World Peace (1924)
Source: Vamps and Tramps (1994), "No Law in the Arena: A Pagan Theory of Sexuality", p. 42
“With Your Whole Heart Jumping”
'British Experience in the Government of Colonies', The Century (New York), 57, 5 (March 1899), pp. 718-728, quoted in The Times (27 February 1899), p. 7.
1890s
“Jealousy does not wait for reasons.”
Part I, Chapter 4, Playing the Husband
1920s, An Autobiography (1927)
“A man's jealousy is a social institution, a woman's prostitution an instinct.”
Half-Truths and One-And-A-Half Truths (1976)
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 84.
Speech in Chesterfield (13 June 1941), quoted in The Times (14 June 1941), p. 2.
1940s
Serena Davies, "In the studio:Peter Blake, http://www.telegraph.co.uk/arts/main.jhtml?xml=/arts/2005/12/13/bastudio13.xml The Daily Telegraph, 2005-12-13
The "greatest gallery" refers to the National Gallery in London, where he was the associate artist in 1996.
Life
1920s, Toleration and Liberalism (1925)
Context: The generally expressed desire of 'America first' can not be criticized. It is a perfectly correct aspiration for our people to cherish. But the problem which we have to solve is how to make America first. It can not be done by the cultivation of national bigotry, arrogance, or selfishness. Hatreds, jealousies, and suspicions will not be productive of any benefits in this direction. Here again we must apply the rule of toleration. Because there are other peoples whose ways are not our ways, and whose thoughts are not our thoughts, we are not warranted in drawing the conclusion that they are adding nothing to the sum of civilization. We can make little contribution to the welfare of humanity on the theory that we are a superior people and all others are an inferior people. We do not need to be too loud in the assertion of our own righteousness. It is true that we live under most favorable circumstances. But before we come to the final and irrevocable decision that we are better than everybody else we need to consider what we might do if we had their provocations and their difficulties. We are not likely to improve our own condition or help humanity very much until we come to the sympathetic understanding that human nature is about the same everywhere, that it is rather evenly distributed over the surface of the earth, and that we are all united in a common brotherhood. We can only make America first in the true sense which that means by cultivating a spirit of friendship and good will, by the exercise of the virtues of patience and forbearance, by being 'plenteous in mercy', and through progress at home and helpfulness abroad standing as an example of real service to humanity.
“I have always been singularly free of envy, jealousy, covetousness; I but vaguely understand them.”
"Autobiographical Sketch" (1939) http://alumnus.caltech.edu/~ckank/FultonsLair/013/nock/biography.html; published in The State of the Union : Essays in Social Criticism (1991), edited by Charles H. Hamilton, p. 26
Context: I may mention one or two characteristic traits as having no virtue whatever, because they are mine by birth, not by acquisition. I have always been singularly free of envy, jealousy, covetousness; I but vaguely understand them. Having no ambition, I have always preferred the success of others to my own, and had more pleasure in it. I never had the least desire for place or prominence, least of all for power; and this was fortunate for me because the true individualist must regard power over others as preeminently something to be loathed and shunned.
Canto I, first lines
Hudibras, Part I (1663–1664)
Context: When civil fury first grew high,
And men fell out, they knew not why;
When hard words, jealousies, and fears,
Set folks together by the ears,
And made them fight, like mad or drunk,
For Dame Religion, as for punk; Whose honesty they all durst swear for,
Though not a man of them knew wherefore:
When Gospel-Trumpeter, surrounded
With long-ear'd rout, to battle sounded,
And pulpit, drum ecclesiastick,
Was beat with fist, instead of a stick;
Then did Sir Knight abandon dwelling,
And out he rode a colonelling.
Before the junta at Monterey in (April, 1846) when governor Pío Pico advocated annexation to France or England to escape that "mock republic, Mexico.
History of the Solano and Napa Counties, California (1912)
Context: I cannot, gentlemen, coincide with the military and civil functionaries who have advocated the cession of our country to France or England. It is most true that to rely longer upon Mexico to govern and defend us would be idle and absurd. To this extent I fully agree with my colleagues. It is also true that we possess a noble country, every way calculated, from position and resources, to become great and powerful. For that very reason I would not have her a mere dependency on a foreign monarchy, naturally alien, or at least indifferent to our interests and our welfare. It is not to be denied that feeble nations have in former times thrown themselves upon the protection of their powerful neighbors. The Britons invoked the aid of the warlike Saxons and fell an easy prey to their protectors, who seized their lands and treated them like slaves. Long before that time, feeble and distracted provinces had appealed for aid to the all-conquering arms of imperial Rome, and they were at the time protected and subjugated by their grasping ally. Even could we tolerate the idea of dependence, ought we to go to distant Europe for a master? What possible sympathy could exist between us and a nation separated from us by two vast oceans? But waiving this insuperable objection, how could we endure to come under the dominion of a monarchy? For although others speak lightly of a form of government, as a freeman I cannot do so. We are republicans—badly governed and badly situated as we are—still we are all, in sentiment, republicans. So far as we are governed at all, we at least do profess to be self-governed. Who, then, that possesses true patriotism will consent to subject himself and his children to the caprices of a foreign king and his official minions? But, it is asked, if we do not throw ourselves upon the protection of France and England, what shall we do? I do not come here to support the existing order of things, but I come prepared to propose instant and effective action to extricate our country from her present forlorn condition. My opinion is made up that we must persevere in throwing off the galling yoke of Mexico, and proclaim our independence of her forever. We have endured her official cormorants and her villainous soldiery until we can endure no longer. All will probably agree with me that we ought at once to rid ourselves of what may remain of Mexican domination. But some profess to doubt our ability to maintain our position. To my mind there comes no doubt. Look at Texas and see how long she withstood the power of united Mexico. The resources of Texas were not to be compared with ours, and she was much nearer to her enemy than we are. Our position is so remote, either by land or sea, that we are in no danger from Mexican invasion. Why then should we hesitate to assert our independence? We have indeed taken the first step by electing our own governor, but another remains to be taken. I will mention it plainly and distinctly—it is annexation to the United States. In contemplating this consummation of our destiny, I feel nothing but pleasure, and I ask you to share it. Discard old prejudices, discard old customs, and prepare for the glorious change that awaits our country. Why should we shrink from incorporating ourselves with the happiest and freest nation in the world, destined soon to be the most wealthy and powerful? Why should we go abroad for protection when this great nation is our adjoining neighbor? When we join our fortunes to hers, we shall not become subjects, but fellow citizens possessing all the rights of the people of the United States, and choosing our own federal and local rulers. We shall have a stable government and just laws. California will grow strong and flourish, and her people will be prosperous, happy and free. Look not, therefore, with jealousy upon the hardy pioneers who scale our mountains and cultivate our unoccupied plains, but rather welcome them as brothers, who come to share with us a common destiny.
Lecture II: Of Free Inquiry, considered as a Means for obtaining Just Knowledge
A Course of Popular Lectures (1829)
Context: How many, how omnipotent are the interests which engage men to break the mental chains of women! How many, how dear are the interests which engage them to exalt rather than lower their condition, to multiply their solid acquirements, to respect their liberties, to make them their equals, to wish them even their superiors! Let them inquire into these things. Let them examine the relation in which the two sexes stand, and ever must stand, to each other. Let them perceive that, mutually dependent, they must ever be giving and receiving, or they must be losing — receiving or losing in knowledge, in virtue, in enjoyment. Let them perceive how immense the loss, or how immense the gain. Let them not imagine that they know aught of the delights which intercourse with the other sex can give, until they have felt the sympathy of mind with mind, and heart with heart; until they bring into that intercourse every affection, every talent, every confidence, every refinement, every respect. Until power is annihilated on one side, fear and obedience on the other, and both restored to the birthright — equality. Let none think that affection can reign without it; or friendship or esteem. Jealousies, envyings, suspicions, reserves, deceptions — these are the fruits of inequality.
“Moral indignation is jealousy with a halo.”
The Wife of Sir Isaac Harman (1914), p. 299
Context: Moral indignation is jealousy with a halo. It is the peculiar snare of the perplexed orthodox, and soon Mr. Brumley was in a state of nearly unendurable moral indignation with Sir Isaac for a hundred exaggerations of what he was and of what conceivably he might have done to his silent yet manifestly unsuitably married wife.
The Spiral Dance: A Rebirth of the Ancient Religion of the Goddess (1979)
Context: The Judge, whose core issue is our sense of worth and value, splits us into Judge and Subject to be Judged. When possessed by the Judge, we live in a world of comparisons, competition, and punishment, constantly rate ourselves and others, feel jealousy and guilt. The Judge seduces us with the false promise that we can gain value if we obey, perform, produce. <!-- p. 238
"Love and Its Loveless Counterfeits"
Strictly Personal (1953)
Context: The principal difference between love and hate is that love is an irradiation, and hate is a concentration. Love makes everything lovely; hate concentrates itself on the object of its hatred. All the fearful counterfeits of love — possessiveness, lust, vanity, jealousy — are closer to hate: they concentrate on the object, guard it, suck it dry.
"On the Tendency of Sects"
The Round Table (1815-1817)
Context: There is a natural tendency in sects to narrow the mind.
The extreme stress laid upon difierences of minor importance, to the neglect of more general truths and broader views of things, gives an inverted bias to the understanding; and this bias is continually increased by the eagerness of controversy, and captious hostility to the prevailing system. A party-feeling of this kind once formed will insensibly communicate itself to other topics; and will be too apt to lead its votaries to a contempt for the opinions of others, a jealousy of every difference of sentiment, and a disposition to arrogate all sound principle as well as understanding to themselves, and those who think with them. We can readily conceive how such persons, from fixing too high a value on the practical pledge which they have given of the independence and sincerity of their opinions, come at last to entertain a suspicion of every one else as acting under the shackles of prejudice or the mask of hypocrisy. All those who have not given in their unqualified protest against received doctrines and established authority, are supposed to labour under an acknowledged incapacity to form a rational determination on any subject whatever. Any argument, not having the presumption of singularity in its favour, is immediately set aside as nugatory. There is, however, no prejudice so strong as that which arises from a fancied exemption from all prejudice. For this last implies not only the practical conviction that it is right, but the theoretical assumption that it cannot be wrong. From considering all objections as in this manner "null and void,” the mind becomes so thoroughly satisfied with its own conclusions, as to render any farther examination of them superfluous, and confounds its exclusive pretensions to reason with the absolute possession of it.
Source: Structures (or, Why Things Don't Fall Down) (1978), Chapter 15, A Chapter of accidents
Context: In the course of a long professional life spent, or misspent, in the study of the strengths of materials and structures, I have had cause to examine a lot of accidents, many of them fatal. I have been forced to the conclusion that very few accidents just "happen" in a morally neutral way. Nine out of ten accidents are caused, not by more or less abstruse technical effects, but by old-fashioned human sin — often verging on plain wickedness. Of course I do not mean the more gilded and juicy sins like deliberate murder, large-scale fraud, or Sex. It is squalid sins like carelessness, idleness, won't-learn-and-don't-need-to-ask, you-can't-tell-me-anything-about-my-job, pride, jealousy and greed that kill people.
The Art of Loving (1956)
Context: Envy, jealousy, ambition, any kind of greed are passions; love is an action, the practice of human power, which can be practiced only in freedom and never as a result of compulsion.
Love is an activity, not a passive affect; it is a "standing in," not a "falling for." In the most general way, the active character of love can be described by stating that love is primarily giving, not receiving.
Love is not a feeling ~ The Article (1995)
Context: Feelings, even the best of them, turn to negativity - disappointment, anger, discontent, resentment, jealousy, guilt, etc. A good feeling starts off being elevating, exciting, like taking a drug substance, alcohol or having sex. But what goes up must come down and feelings are no exception. So in a couple of hours or days the down side starts and you perhaps wonder why you feel moody, depressed, suicidal or just plain unhappy. You're paying the piper for yesterday's music. And between the upside and the downside is the no-man's and no-woman's land of boredom, indifference, inertia, weariness and pointlessness.
“The real reason for the disaster was, however, pride and jealousy and political ambition.”
Source: Structures (or, Why Things Don't Fall Down) (1978), Chapter 15, A Chapter of accidents
Context: The immediate technical cause of was the tearing of the fabric of the outer envelope; this fabric had apparently been embrittled by improper doping treatment. The real reason for the disaster was, however, pride and jealousy and political ambition.
Source: Speech at the Coliseum in St. Louis, Missouri, on the Peace Treaty and the League of Nations (5 September 1919), as published in "The Public Papers of Woodrow Wilson (Authorized Edition) War and Peace: Presidential Messages, Addresses, and Public Papers (1917-1924) Vol. I, p. 637. Addresses Delivered by President Wilson on his Western Tour - September 4 To September 25, 1919. From 66th Congress, 1st Session, Senate Document No. 120, and in Addresses of President Wilson : Addresses Delivered by President Wilson on his Western Tour - September 4 To September 25, 1919 - On The League of Nations, Treaty of Peace with Germany, Industrial Conditions, High Cost of Living, Race Riots, Etc. (1919) http://books.google.com/books?id=VNdmAAAAMAAJ&pg=PA41&dq=%22not+know+that+the+seed+of+war+in+the+modern+world+is+industrial+and+commercial+rivalry%22&hl=en&ei=5JOhTIqiF4aKlwf995GXBA&sa=X&oi=book_result&ct=result&resnum=2&ved=0CCoQ6AEwAQ#v=onepage&q=%22not%20know%20that%20the%20seed%20of%20war%20in%20the%20modern%20world%20is%20industrial%20and%20commercial%20rivalry%22&f=false
Context: If every nation is going to be our rival, if every nation is going to dislike and distrust us, and that will be the case, because having trusted us beyond measure the reaction will occur beyond measure (as it stands now they trust us they look to us, they long that we shall undertake anything for their assistance rather than that any other nation should undertake it)— if we say, "No, we are in this world to live by ourselves, and get what we can out of it by any selfish processes," then the reaction will change the whole heart and attitude of the world toward this great, free, justice-loving people, and after you have changed the attitude of the world, what have you produced? Peace? Why, my fellow citizens, is there any man here or any woman, let me say is there any child here, who does not know that the seed of war in the modern world is industrial and commercial rivalry? The real reason that the war that we have just finished took place was that Germany was afraid her commercial rivals were going to get the better of her, and' the reason why some nations went into the war against Germany was that they thought Germany would get the commercial advantage of them. The seed of the jealousy, the seed of the deep-seated hatred was hot, successful commercial and industrial rivalry.
319 U.S. 636
Judicial opinions, West Virginia State Board of Education v. Barnette (1943)
1920s, Toleration and Liberalism (1925)
Context: Our people were influenced by many motives to undertake to carry on this gigantic conflict, but we went in and came out singularly free from those questionable causes and results which have often characterized other wars. We were not moved by the age-old antagonisms of racial jealousies and hatreds. We were not seeking to gratify the ambitions of any reigning dynasty. We were not inspired by trade and commercial rivalries. We harbored no imperialistic designs. We feared no other country. We coveted no territory. But the time came when we were compelled to defend our own property and protect the rights and lives of our own citizens. We believed, moreover, that those institutions which we cherish with a supreme affection, and which lie at the foundation of our whole scheme of human relationship, the right of freedom, of equality, of self-government, were all in jeopardy. We thought the question was involved of whether the people of the earth were to rule or whether they were to be ruled. We thought that we were helping to determine whether the principle of despotism or the principle of liberty should be the prevailing standard among the nations. Then, too, our country all came under the influence of a great wave of idealism. The crusading spirit was aroused. The cause of civilization, the cause of humanity, made a compelling appeal. No doubt there were other motives, but these appear to me the chief causes which drew America into the World War.