Quotes about learning

page 59

Second Speech on Conciliation with America (1775)

Source: A Case of Conscience (1958), Chapter 14 (p. 171)

Preface to King Arthur http://d.lib.rochester.edu/camelot/text/blackmore-king-arthur-I (1697)

Source: Gifted Hands: The Ben Carson Story (1990), p. 15

Volume iii, p. 335
Reflections on the Revolution in France (1790)

Source: The lever of riches: Technological creativity and economic progress, 1992, p. 295; as cited by Pol, Eduardo, and Peter Carroll.

Source: My Share Of The Task (2013), p. 95-96

The Book of Mirdad (1948)

Language Education in a Knowledge Context (1980)

River out of Eden (1995)

Source: Meditations in Wall Street (1940), p. 91

Donald Trump, Holding All The Cards The Tower! The Team! The Money! The Future!
Washington Post
1984-11-15
Lois
Romano
https://www.washingtonpost.com/pb/archive/lifestyle/1984/11/15/donald-trump-holding-all-the-cards-the-tower-the-team-the-money-the-future/8be79254-7793-4812-a153-f2b88e81fa54/?resType=accessibility, talking about his desire to be involved in negotiations with the then Soviet Union
1980s

“Kid Poker – Vegan Daniel Negeanu Dominates the Card Scene,” interview with Sophie Jackson of PokerListings.com, reported in VeganLifeMag.com (7 August 2016) https://www.veganlifemag.com/daniel-negeanu-vegan-poker/.

Source: The Nature of Personal Reality (1974), p. 433-434

Sunan Abu Dawood, Book of Knowledge, Hadith 3634
Sunni Hadith

Carr, Act II.
Travesties (1974)

Rich Dad Poor Dad: What the Rich Teach Their Kids About Money-That the Poor and the Middle Class Do Not!

Improvisation for the Theater (1963), page 3
Context: Everyone can act. Everyone can improvise. Anyone who wishes to can play in the theater and learn to become 'stage-worthy.' We learn through experience and experiencing, and no one teaches anyone anything. This is as true for the infant moving from kicking and crawling to walking as it is for the scientist with his equations. If the environment permits it, anyone can learn whatever he chooses to learn; and if the individual permits it, the environment will teach him everything it has to teach. 'Talent' or 'lack of talent' have little to do with it.

Induction and Analogy in Mathematics (1954)
Context: Demonstrative reasoning penetrates the sciences just as far as mathematics does, but it is in itself (as mathematics is in itself) incapable of yielding essentially new knowledge about the world around us. Anything new that we learn about the world involves plausible reasoning, which is the only kind of reasoning for which we care in everyday affairs.

As quoted in "Global citizen", interview in Scouts (July/August 2010), p. 41
Context: I believe the spiritual journey that each of us takes on is a personal one, and I feel religion is a delicate road to be on. I don’t like to belong to one religious community as I don’t want people to feel excluded from asking for my help or learning with me. It’s all about bringing people together to celebrate their various interpretations of scripture. I am a Muslim and I worship in mosques when I am in Pakistan. I also worship in Unitarian churches when I’m in the US. Such spiritual freedom is very important to me.

Part 3, 1974 - 1979 Victory And Defeat, p. 178
Memoirs (1993)
Context: Some things I never learned to like. I didn't like to kiss babies, though I didn't mind kissing their mothers. I didn't like to slap backs or other parts of the anatomy. I liked hecklers, because they brought my speeches alive. I liked supporters, because they looked happy. And I really enjoyed mingling with people, if there wasn't too much of it.

A Conversation with Ward Cunningham (2003), The Simplest Thing that Could Possibly Work
Context: The complexity that we despise is the complexity that leads to difficulty. It isn't the complexity that raises problems. There is a lot of complexity in the world. The world is complex. That complexity is beautiful. I love trying to understand how things work. But that's because there's something to be learned from mastering that complexity.

Source: The Revolt of the Angels (1914), Ch. XXXV
Context: Satan found pleasure in praise and in the exercise of his grace; he loved to hear his wisdom and his power belauded. He listened with joy to the canticles of the cherubim who celebrated his good deeds, and he took no pleasure in listening to Nectaire's flute, because it celebrated nature's self, yielded to the insect and to the blade of grass their share of power and love, and counselled happiness and freedom. Satan, whose flesh had crept, in days gone by, at the idea that suffering prevailed in the world, now felt himself inaccessible to pity. He regarded suffering and death as the happy results of omnipotence and sovereign kindness. And the savour of the blood of victims rose upward towards him like sweet incense. He fell to condemning intelligence and to hating curiosity. He himself refused to learn anything more, for fear that in acquiring fresh knowledge he might let it be seen that he had not known everything at the very outset. He took pleasure in mystery, and believing that he would seem less great by being understood, he affected to be unintelligible. Dense fumes of Theology filled his brain. One day, following the example of his predecessor, he conceived the notion of proclaiming himself one god in three persons. Seeing Arcade smile as this proclamation was made, he drove him from his presence. Istar and Zita had long since returned to earth. Thus centuries passed like seconds. Now, one day, from the altitude of his throne, he plunged his gaze into the depths of the pit and saw Ialdabaoth in the Gehenna where he himself had long lain enchained. Amid the ever lasting gloom Ialdabaoth still retained his lofty mien. Blackened and shattered, terrible and sublime, he glanced upwards at the palace of the King of Heaven with a look of proud disdain, then turned away his head. And the new god, as he looked upon his foe, beheld the light of intelligence and love pass across his sorrow-stricken countenance. And lo! Ialdabaoth was now contemplating the Earth and, seeing it sunk in wickedness and suffering, he began to foster thoughts of kindliness in his heart. On a sudden he rose up, and beating the ether with his mighty arms, as though with oars, he hastened thither to instruct and to console mankind. Already his vast shadow shed upon the unhappy planet a shade soft as a night of love.
And Satan awoke bathed in an icy sweat.
Nectaire, Istar, Arcade, and Zita were standing round him. The finches were singing.
"Comrades," said the great archangel, "no — we will not conquer the heavens. Enough to have the power. War engenders war, and victory defeat.
"God, conquered, will become Satan; Satan, conquering, will become God. May the fates spare me this terrible lot; I love the Hell which formed my genius. I love the Earth where I have done some good, if it be possible to do any good in this fearful world where beings live but by rapine.
Now, thanks to us, the god of old is dispossessed of his terrestrial empire, and every thinking being on this globe disdains him or knows him not. But what matter that men should be no longer submissive to Ialdabaoth if the spirit of Ialdabaoth is still in them; if they, like him, are jealous, violent, quarrelsome, and greedy, and the foes of the arts and of beauty? What matter that they have rejected the ferocious Demiurge, if they do not hearken to the friendly demons who teach all truths; to Dionysus, Apollo, and the Muses? As to ourselves, celestial spirits, sublime demons, we have destroyed Ialdabaoth, our Tyrant, if in ourselves we have destroyed Ignorance and Fear."
And Satan, turning to the gardener, said:
"Nectaire, you fought with me before the birth of the world. We were conquered because we failed to understand that Victory is a Spirit, and that it is in ourselves and in ourselves alone that we must attack and destroy Ialdabaoth."

The Liberals' Mistake (1987)
Context: The country we live in is a laboratory. We have one experiment after another. Unfortunately, it is not a laboratory where no one gets hurt: some lives are enhanced, others are ruined. We have to view our society with concern and passion, and see what we can learn from each of our experiments. When we get upset and angry about politics — whether it is conservative, liberal, or whatever — we tend to think in terms of right and wrong, not what we can learn.

“All the Traps of Earth” (p. 165); originally published in The Magazine of Fantasy & Science Fiction, March 1960
Short Fiction, Skirmish (1977)
Context: Once again the universe was spread far out before him and it was a different and in some ways a better universe, a more diagrammatic universe, and in time, he knew, if there were such a thing as time, he'd gain some completer understanding and acceptance of it.
He probed and sensed and learned and there was no such thing as time, but a great foreverness.
He thought with pity of those others locked inside the ship, safe behind its insulating walls, never knowing all the glories of the innards of a star or the vast panoramic sweep of vision and of knowing far above the flat galactic plane.
Yet he really did not know what he saw or probed; he merely sensed and felt it and became a part of it, and it became a part of him — he seemed unable to reduce it to a formal outline of fact or of dimension or of content. It still remained a knowledge and a power so overwhelming that it was nebulous. There was no fear and no wonder, for in this place, it seemed, there was neither fear nor wonder. And he finally knew that it was a place apart, a world in which the normal space-time knowledge and emotion had no place at all and a normal space-time being could have no tools or measuring stick by which he might reduce it to a frame of reference.
There was no time, no space, no fear, no wonder — and no actual knowledge, either.

Between Hell and Reason (1945)
Context: The world is what it is, which is to say, nothing much. This is what everyone learned yesterday, thanks to the formidable concert of opinion coming from radios, newspapers, and information agencies. Indeed we are told, in the midst of hundreds of enthusiastic commentaries, that any average city can be wiped out by a bomb the size of a football. American, English, and French newspapers are filled with eloquent essays on the future, the past, the inventors, the cost, the peaceful incentives, the military advantages, and even the life-of-its-own character of the atom bomb.
We can sum it up in one sentence: Our technical civilization has just reached its greatest level of savagery. We will have to choose, in the more or less near future, between collective suicide and the intelligent use of our scientific conquests.
Meanwhile we think there is something indecent in celebrating a discovery whose use has caused the most formidable rage of destruction ever known to man. What will it bring to a world already given over to all the convulsions of violence, incapable of any control, indifferent to justice and the simple happiness of men — a world where science devotes itself to organized murder? No one but the most unrelenting idealists would dare to wonder.

1840s, Past and Present (1843)
Context: In all cases, therefore, we will agree with the judicious Mrs. Glass: 'First catch your hare!' First get your man; all is got: he can learn to do all things, from making boots, to decreeing judgments, governing communities; and will do them like a man.

"Democracy: Its Presumptions and Realities" (1932); also in The Spirit of Liberty: Papers and Addresses (1952), p. 99 - 100.
Extra-judicial writings
Context: When I hear so much impatient and irritable complaint, so much readiness to replace what we have by guardians for us all, those supermen, evoked somewhere from the clouds, whom none have seen and none are ready to name, I lapse into a dream, as it were. I see children playing on the grass; their voices are shrill and discordant as children's are; they are restive and quarrelsome; they cannot agree to any common plan; their play annoys them; it goes poorly. And one says, let us make Jack the master; Jack knows all about it; Jack will tell us what each is to do and we shall all agree. But Jack is like all the rest; Helen is discontented with her part and Henry with his, and soon they fall again into their old state. No, the children must learn to play by themselves; there is no Jack the master. And in the end slowly and with infinite disappointment they do learn a little; they learn to forbear, to reckon with another, accept a little where they wanted much, to live and let live, to yield when they must yield; perhaps, we may hope, not to take all they can. But the condition is that they shall be willing at least to listen to one another, to get the habit of pooling their wishes. Somehow or other they must do this, if the play is to go on; maybe it will not, but there is no Jack, in or out of the box, who can come to straighten the game.

The Kasîdah of Hâjî Abdû El-Yezdî (1870)
Context: There is no Heav'en, there is no Hell; these be the dreams of baby minds,
Tools of the wily Fetisheer, to 'fright the fools his cunning blinds.
Learn from the mighty Spi'rits of old to set thy foot on Heav'en and Hell;
In Life to find thy hell and heav'en as thou abuse or use it well.

The Sixteenth Revelation, Chapter 86
Context: From that time that it was shewed I desired oftentimes to learn what was our Lord’s meaning. And fifteen years after, and more, I was answered in ghostly understanding, saying thus: Wouldst thou learn thy Lord’s meaning in this thing? Learn it well: Love was His meaning. Who shewed it thee? Love. What shewed He thee? Love. Wherefore shewed it He? For Love. Hold thee therein and thou shalt learn and know more in the same. But thou shalt never know nor learn therein other thing without end. Thus was I learned that Love was our Lord’s meaning.

Toward an Activist Spirituality (2003)
Context: Much of our magic and our community work is about creating spaces of refuge from a harsh and often hostile world, safe places where people can heal and regenerate, renew our energies and learn new skills. In that work, we try to release guilt, rage, and frustration, and generally turn them into positive emotions.
Safety and refuge and healing are important aspects of spiritual community. But they are not the whole of spirituality. Feeling good is not the measure by which we should judge our spiritual work. Ritual is more than self-soothing activity.
Spirituality is also about challenge and disturbance, about pushing our edges and giving us the support we need to take great risks. The Goddess is not just a light, happy maiden or a nurturing mother. She is death as well as birth, dark as well as light, rage as well as compassion — and if we shy away from her fiercer embrace we undercut both her own power and our own growth.

From the film Moog (2004)
Context: The more you get into material and matter, all you realize is in matter, there is energy. There is a blur between energy and consciousness. All material is conscious to some extent or another. All material can respond to some extent or another to vibrations of energy that is different to energy you learn about in physics. There are all sorts of reliable information now on people and animal being able to be able to effect the operations of machines—even of computers—and I think that has great implications for what goes on between a musician and his instrument. There is a level of reality where there is no time, and there is no space, there is just energy. And we have contact with that through the intermediate layers, so, if the right channels—if the right connections are established, I don’t see why a piece of matter, a piece of broken glass or and old record can’t make contact through this very high level of reality that has access to everything past and future. I suppose my instruments do retain some sort of memory of me. I know that when I’m working on them I feel (not explicitly, I don’t hear voices in my head or anything) that I’m making a connection with it. The circuit diagram, that is then converted into a circuit board, which then becomes a part of an instrument is something that is a record that I made. So I guess in that sense it is something that is certainly a memory.

1963, Address at Vanderbilt University
Context: You have responsibilities, in short, to use your talents for the benefit of the society which helped develop those talents. You must decide, as Goethe put it, whether you will be an anvil or a hammer, whether you will give to the world in which you were reared and educated the broadest possible benefits of that education. Of the many special obligations incumbent upon an educated citizen, I would cite three as outstanding: your obligation to the pursuit of learning, your obligation to serve the public, your obligation to uphold the law.

Induction and Analogy in Mathematics (1954)
Context: The efficient use of plausible reasoning is a practical skill and it is learned... by imitation and practice.... what I can offer are only examples for imitation and opportunity for practice.

All I Really Need to Know I Learned in Kindergarten (1986)
Context: All I really need to know about how to live and what to do and how to be, I learned in kindergarten. Wisdom was not at the top of the graduate-school mountain, but there in the sand pile at Sunday School. These are the things I learned. These are the things you already know:

Source: Prometheus Bound, lines 309–310 (tr. G. M. Cookson)

Aphorism 124
Novum Organum (1620), Book I

Source: Oresteia (458 BC), Agamemnon, line 1425 (tr. E. H. Plumptre)

Black Boy (1945)

"Fall of a City"
Selected Poems (1941)
Context: All the lessons learned, unlearned;
The young, who learned to read, now blind
Their eyes with an archaic film;
The peasant relapses to a stumbling tune
Following the donkey`s bray;
These only remember to forget. But somewhere some word presses
On the high door of a skull and in some corner
Of an irrefrangible eye
Some old man memory jumps to a child
— Spark from the days of energy.
And the child hoards it like a bitter toy.

The Thirteenth Revelation, Chapter 34
Context: Our Lord God shewed two manner of secret things. One is this great Secret with all the privy points that belong thereto: and these secret things He willeth we should know hid until the time that He will clearly shew them to us. The other are the secret things that He willeth to make open and known to us; for He would have us understand that it is His will that we should know them. They are secrets to us not only for that He willeth that they be secrets to us, but they are secrets to us for our blindness and our ignorance; and thereof He hath great ruth, and therefore He will Himself make them more open to us, whereby we may know Him and love Him and cleave to Him. For all that is speedful for us to learn and to know, full courteously will our Lord shew us.

1963, Address at Vanderbilt University
Context: If the pursuit of learning is not defended by the educated citizen, it will not be defended at all. For there will always be those who scoff at intellectuals, who cry out against research, who seek to limit our educational system. Modern cynics and skeptics see no more reason for landing a man on the moon, which we shall do, than the cynics and skeptics of half a millennium ago saw for the discovery of this country. They see no harm in paying those to whom they entrust the minds of their children a smaller wage than is paid to those to whom they entrust the care of their plumbing. But the educated citizen knows how much more there is to know. He knows that "knowledge is power," more so today than ever before. He knows that only an educated and informed people will be a free people, that the ignorance of one voter in a democracy impairs the security of all, and that if we can, as Jefferson put it, "enlighten the people generally … tyranny and the oppressions of mind and body will vanish, like evil spirits at the dawn of day." And, therefore, the educated citizen has a special obligation to encourage the pursuit of learning, to promote exploration of the unknown, to preserve the freedom of inquiry, to support the advancement of research, and to assist at every level of government the improvement of education for all Americans, from grade school to graduate school.

The Almost Perfect State (1921)
Context: Infancy is not what it is cracked up to be. The child seems happy all the time to the adult, because the adult knows that the child is untouched by the real problems of life; if the adult were similarly untouched he is sure that he would be happy. But children, not knowing that they are having an easy time, have a good many hard times. Growing and learning and obeying the rules of their elders, or fighting against them, are not easy things to do.

Quoted in Parade Magazine 10 July 2008 http://www.parade.com/celebrity/celebrity-parade/archive/pc_0194.html.
Context: I jumped into the water with 45 sharks without a cage in the Bahamas for a Discovery Channel show. That was a really good experience. I'm not saying that everyone should swim with sharks, but sometimes you have to jump over your own shadow in order to learn something that you will never forget for the rest of your life. Then you know you can conquer your fears.

The Art and Practice of the Learning Organization (1990)
Context: Real learning gets to the heart of what it means to be human. Through learning we re-create ourselves. Through learning we become able to do something we never were able to do. Through learning we reperceive the world and our relationship to it. Through learning we extend our capacity to create, to be part of the generative process of life. There is within each of us a deep hunger for this type of learning.

BALIW
Context: He was undoubtedly the best critic, writer and biographer that the golden age of literature in our country have ever produced. An artist by temperament, he was a scholar in the truest sense, interested and well versed in all branches of human learning, not in the manner of present-day specialists who confine themselves in the limited branches of their chosen fields. He was also recognized as the most authoritative historian and interpreter of fruitful and transcendental events in our epoch, a researcher of the first order, a collector of rare and antique objects that are landmarks of Philippine culture. None could equal him in rigidness and perseverance and study of our past, even in search of our wealth of relevant and important data that enrich the sources for the study of national history and literature. He was also recognized as the foremost Filipino scholar of his time. -Rafael Palma

The Ethics of Belief (1877), The Weight Of Authority
Context: In regard, then, to the sacred tradition of humanity, we learn that it consists, not in propositions or statements which are to be accepted and believed on the authority of the tradition, but in questions rightly asked, in conceptions which enable us to ask further questions, and in methods of answering questions. The value of all these things depends on their being tested day by day. The very sacredness of the precious deposit imposes upon us the duty and the responsibility of testing it, of purifying and enlarging it to the utmost of our power. He who makes use of its results to stifle his own doubts, or to hamper the inquiry of others, is guilty of a sacrilege which centuries shall never be able to blot out. When the labours and questionings of honest and brave men shall have built up the fabric of known truth to a glory which we in this generation can neither hope for nor imagine, in that pure and holy temple he shall have no part nor lot, but his name and his works shall be cast out into the darkness of oblivion for ever.

Locus interview (1998)
Context: To my mind, the expression of divinity is in variety, and the more variable the creation, the more variable the creatures that surround us, botanical and zoological, the more chance we have to learn and to see into life itself, nature itself. If we were just human beings, living in a spaceship, with an algae farm to give us food, we would not be moved to learn nearly as many things as we are moved by living on a world, surrounded by all kinds of variety. And when I see that variety being first decimated, and then halved — and I imagine in another hundred years it may be down by 90% and there'll be only 10% of what we had when I was a child — that makes me very sad, and very despairing, because we need variety. We came from that, we were born from that, it's our world, the world in which we became what we have become.

Interview at Brown's official site http://www.danbrown.com/novels/davinci_code/faqs.html
Context: Interestingly, if you ask three people what it means to be Christian, you will get three different answers. Some feel being baptized is sufficient. Others feel you must accept the Bible as absolute historical fact. Still others require a belief that all those who do not accept Christ as their personal savior are doomed to hell. Faith is a continuum, and we each fall on that line where we may. By attempting to rigidly classify ethereal concepts like faith, we end up debating semantics to the point where we entirely miss the obvious — that is, that we are all trying to decipher life's big mysteries, and we're each following our own paths of enlightenment. I consider myself a student of many religions. The more I learn, the more questions I have. For me, the spiritual quest will be a life-long work in progress.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 53-54

Berklee College of Music commencement address (May 12, 2007)
2007, 2008

Language Education in a Knowledge Context (1980)
Context: The question, "How well does one read?" is a bad question... essentially unanswerable. A more proper question is "How well does one read poetry, or history, or science, or religion?" No one I have ever known is so brilliant as to have learned the languages of all fields of knowledge equally well. Most of us do not learn some of them at all.

Source: Paths to Otherwhere (1996), Ch. 1
Context: Sometimes Hugh Brenner thought he'd been born on the wrong planet. It seemed as obvious as anything could be that people achieved more when they learned to get along than they did when they fought over things. If they put as much time and energy into fixing problems instead of blaming each other for being the problem, there wouldn't be any problems left. So far they'd had two full-dress rehearsals for wiping out what passed as civilization. This time it looked as if things might be leading up to the real performance.

"Memorial Day"; this poem was later published in The Army and Navy Hymnal (1920)
Trees and Other Poems (1914)
Context: The bugle echoes shrill and sweet,
But not of war it sings to-day.
The road is rhythmic with the feet
⁠Of men-at-arms who come to pray. The roses blossom white and red
⁠On tombs where weary soldiers lie;
Flags wave above the honored dead
⁠And martial music cleaves the sky. Above their wreath-strewn graves we kneel,
⁠They kept the faith and fought the fight.
Through flying lead and crimson steel
⁠They plunged for Freedom and the Right. May we, their grateful children, learn
⁠Their strength, who lie beneath this sod,
Who went through fire and death to earn
⁠At last the accolade of God.In shining rank on rank arrayed
They march, the legions of the Lord;
He is their Captain unafraid,
The Prince of Peace... Who brought a sword.</p

Middlebury College Address (2004)
Context: Be brave. Be open-minded. Be kind. Be forgiving. Be generous. Be optimistic. Be grateful for the many unexpected lessons you will learn. Find the joy inside the hardship. It’s there. I assure you. And, too, be open to inspiration from unlikely sources.

Foreword to Winning Basketball : Techniques and Drills for Playing Better Offensive Basketball (2004) by Ralph L. Pim
Context: I am a firm believer that you can't have people in your program who just want to win; you must have people who are committed to winning. Players that learn the value of hard work, commitment, teamwork, and sacrifice are the ones that make their teams great.

44 : God Alone Is, p. 72.
The Everything and the Nothing (1963)
Context: Before he can know Who he is, man has to unlearn the mass of illusory knowledge hehas burdened himself with on the interminable journey from unconsciousness to consciousness. It is only through love that you can begin to unlearn, and, eventually, put an end to all that you do not know. God-love penetrates all illusion, while no amount of illusion can dim God-love. Start by learning to love God by beginning to love those whom you cannot. You will find that in serving others you are serving yourself. The more you remember others with kindness and generosity, the less you remember yourself; and when you completely forget yourself, you find me as the Source of all Love.

Republican Party Reptile (1987)

Comparing his dueling days with commando tactics, as quoted in Skorzeny (1972) by Charles Whiting, p. 17.
Context: My knowledge of pain, learned with the sabre, taught me not to be afraid. And just as in dueling when you must concentrate on your enemy's cheek, so, too, in war. You cannot waste time on feinting and sidestepping. You must decide on your target and go in.

Quoted in Stanley Kubrick at Look Magazine (2013) by Phillipe Mather, p. 46
Context: I think the big mistake in schools is trying to teach children anything, and by using fear as the basic motivation. Fear of getting failing grades, fear of not staying with your class, etc. Interest can produce learning on a scale compared to fear as a nuclear explosion to a firecracker.

Englische Studien, Volume 19 https://archive.org/stream/englischestudien19leipuoft#page/157/mode/1up (1894), Leipzig; O.R. Reisland, "Byron's Daughter", p. 157-158.

Source: Success! (1977), p. 14; often quoted in the form: Success on any major scale requires you to accept responsibility... in the final analysis, the one quality that all successful people have... is the ability to take on responsibility.
Context: Success on any major scale requires you to accept responsibility. You have to assume all the problems, difficulties and doubts of other people, and to reflect back your capacity for decision-making and action, and for enduring without visible signs of worry or panic. In the final analysis, the one quality that all successful people have (and which is the most difficult one of all to learn or fake) is the ability to take on responsibility. It is easy to be responsible for things you control and are sure of; but to be successful you must make yourself responsible for the blunders of the people who work for you as well. Responsibility requires a highly developed ego and a good deal of courage, but it is ultimately the one test you cannot afford to fail. You must be willing to accept personal responsibility, for the success of your assignments, for the actions of the people who work for you and for the goals you have accepted or been given.

Source: A Soldier Reports (1976), p. 264.
Context: Not long after I became U. S. Army Chief of Staff, the Secretary of the Army accepted my recommendation that the heads of the Army Nurse Corps and the Women's Army Corps be established as general officers. Soon after I had the honor of pinning stars on the first two female generals in the nation's history, Anna Mae Hays and Elizabeth P. Hosington (and establishing a tradition by giving each a kiss on the cheek), Kitsy found herself at the hairdresser's beside General Hays, a widow. "I wish you would get married again," Kitsy said. "Why?" General Hays asked. "Because," Kitsy responded, "I want some man to learn what it's like to be married to a general."

Hearst newspaper column, (28 November 2001).

2000s, National Identity in France and the United States (2003)
Context: It seems to me that the United States and France can learn from each other. French universalism, or its equivalent, is a powerful weapon against racism, which is based on the belief in innate unalterable differences among human groups. Stressing what rights all people have because of what they have in common remains at the heart of anti-racism. A stronger awareness of such human commonality may be needed in the United States at a time when a stress on diversity and ethnic particularism may deprive us of any compelling vision of the larger national community and impede cooperation in the pursuit of a free and just society. On the other hand the identification of such universalism with a particular national identity and with specific cultural traits that go beyond essential human rights can lead to an intolerance of the Other that approaches color-coded racism in its harmful effects.

Source: A Return to Love: Reflections on the Principles of "A Course in Miracles" (1992), Ch. 7 : Work, §9 : Sales to Service
Context: The thought system that dominates our culture is laced with selfish values, and relinquishing those values is a lot easier said than done. The journey to a pure heart can be highly disorienting. For years we may have worked for power, money and prestige. Now all of a sudden we’ve learned that those are just the values of a dying world. We don’t know where to search for motivation anymore. If we’re not working in order to get rich, then why are we working at all? What are we supposed to do all day? Just sit home and watch TV?
Not at all, but thinking so is a temporary phase many people go through — when the values of the old world no longer have a hold on us, but the values of the new don’t yet grab your soul. They will. There comes a time, not too long into the journey to God, when the realization that the world could work beautifully if we would give it the chance, begins to excite us. It becomes our new motivation. The news isn’t how bad things are. The news is how good they could be. And our own activity could be part of the unfolding of Heaven on earth. There is no more powerful motivation than to feel we’re being used in the creation of a world where love has healed all wounds.
We are no longer ambitious for ourselves, but are rather inspired by the vision of a healed world. Inspiration rearranges our energies. It sources within us a new power and direction. We no longer feel like we’re trying to carry a football to the finish line, clutching it to our chest and surrounded by hostile forces. We feel instead as though angels are pushing us from behind and making straight our path as we go.

Vingt ans après (Twenty Years After) (1845)
Context: Learn ever to separate the king and the principle of royalty. The king is but man; royalty is the spirit of God. When you are in doubt as to which you should serve, forsake the material appearance for the invisible principle, for this is everything.

As quoted in an interview with Marc Blau (2004) http://www.celebratestadium.com/blogz/2006/04/stadium-olympics-hollywood.html
Context: I guess the one thing I really learned from participating in sports was to just never say "no", never stop trying, and to always believe that you can do better than the next fellow. I tried to follow this throughout my life, but I always tried to be respectful about it.

Lyra's Oxford (2003)
Context: All these tattered old bits and pieces have a history and a meaning. A group of them together can seem like the traces left by an ionizing particle in a bubble chamber: they draw the line of a path taken by something too mysterious to see. That path is a story, of course. What scientists do when they look at the line of bubbles on the screen is work out the story of the particle that made them: what sort of particle it must have been, and what caused it to move in that way, and how long it was likely to continue.
Dr. Mary Malone would have been familiar with that sort of story in the course of her search for dark matter. But it might not have occurred to her, for example, when she sent a postcard to an old friend shortly after arriving in Oxford for the first time, that that card itself would trace part of a story that hadn't yet happened when she wrote it. Perhaps some particles move backward in time; perhaps the future affects the past in some way we don't understand; or perhaps the universe is simply more aware than we are. There are many things we haven't yet learned how to read.
The story in this book is partly about that very process.

Interview at Achuka Children's Books
Context: I'm trying to write a book about what it means to be human, to grow up, to suffer and learn. My quarrel with much (not all) fantasy is it has this marvellous toolbox and does nothing with it except construct shoot-em-up games. Why shouldn't a work of fantasy be as truthful and profound about becoming an adult human being as the work of George Eliot or Jane Austen? Well, there are a few fantasies that are. One of them is Paradise Lost.

"Tom Wolfe's Failed Optimism" (1977), Beginning To See the Light: Pieces of a Decade (1981)
Context: My education was dominated by modernist thinkers and artists who taught me that the supreme imperative was courage to face the awful truth, to scorn the soft-minded optimism of religious and secular romantics as well as the corrupt optimism of governments, advertisers, and mechanistic or manipulative revolutionaries. I learned that lesson well (though it came too late to wholly supplant certain critical opposing influences, like comic books and rock-and-roll). Yet the modernists’ once-subversive refusal to be gulled or lulled has long since degenerated into a ritual despair at least as corrupt, soft-minded, and cowardly — not to say smug — as the false cheer it replaced. The terms of the dialectic have reversed: now the subversive task is to affirm an authentic post-modernist optimism that gives full weight to existent horror and possible (or probable) apocalyptic disaster, yet insists — credibly — that we can, well, overcome. The catch is that you have to be an optimist (an American?) in the first place not to dismiss such a project as insane.

Polybius. The Histories of Polybius, trans. Evelyn S. Shuckburgh. London, New York: Macmillan and Co., 1889. Book I, Chapter 1
The Histories

Verse 18.
To Demonicus
Context: If you love knowledge, you will be a master of knowledge. What you have come to know, preserve by exercise; what you have not learned, seek to add to your knowledge; for it is as reprehensible to hear a profitable saying and not grasp it as to be offered a good gift by one's friends and not accept it. Spend your leisure time in cultivating an ear attentive to discourse, for in this way you will find that you learn with ease what others have found out with difficulty.

Ma cos'è mai la storia, diceva spesso don Ferrante, senza la politica? Una guida che cammina, cammina, con nessuno dietro che impari la strada, e per conseguenza butta via i suoi passi; come la politica senza la storia è uno che cammina senza guida.
Variant translation:
"But," said he often, "what is history without politics? a guide who conducts without teaching any one the way; as politics without history, is a man without a guide to conduct him."
Richard Bentley translation (1834)
Source: The Betrothed (1827; 1842), Ch. 27, p. 374

The Value of Science (1955)
Context: We are at the very beginning of time for the human race. It is not unreasonable that we grapple with problems. But there are tens of thousands of years in the future. Our responsibility is to do what we can, learn what we can, improve the solutions, and pass them on.
... It is our responsibility to leave the people of the future a free hand. In the impetuous youth of humanity, we can make grave errors that can stunt our growth for a long time. This we will do if we say we have the answers now, so young and ignorant as we are. If we suppress all discussion, all criticism, proclaiming "This is the answer, my friends; man is saved!" we will doom humanity for a long time to the chains of authority, confined to the limits of our present imagination. It has been done so many times before.
... It is our responsibility as scientists, knowing the great progress which comes from a satisfactory philosophy of ignorance, the great progress which is the fruit of freedom of thought, to proclaim the value of this freedom; to teach how doubt is not to be feared but welcomed and discussed; and to demand this freedom as our duty to all coming generations.

Why Schools Should Exclusively Use Free Software (2003) http://www.gnu.org/education/edu-schools.html
2000s
Context: Free software permits students to learn how software works. Some students, on reaching their teens, want to learn everything there is to know about their computer and its software. They are intensely curious to read the source code of the programs that they use every day. To learn to write good code, students need to read lots of code and write lots of code. They need to read and understand real programs that people really use. Only free software permits this.
Proprietary software rejects their thirst for knowledge: it says, “The knowledge you want is a secret — learning is forbidden!” Free software encourages everyone to learn. The free software community rejects the “priesthood of technology”, which keeps the general public in ignorance of how technology works; we encourage students of any age and situation to read the source code and learn as much as they want to know. Schools that use free software will enable gifted programming students to advance.

Part I, Essay 6: Of The Independency of Parliament; first line often paraphrased as "It is a just political maxim, that every man must be supposed a knave."
Essays, Moral, Political, and Literary (1741-2; 1748)
Context: It is, therefore, a just political maxim, that every man must be supposed a knave: Though at the same time, it appears somewhat strange, that a maxim should be true in politics, which is false in fact. But to satisfy us on this head, we may consider, that men are generally more honest in their private than in their public capacity, and will go greater lengths to serve a party, than when their own private interest is alone concerned. Honour is a great check upon mankind: But where a considerable body of men act together, this check is, in a great measure, removed; since a man is sure to be approved of by his own party, for what promotes the common interest; and he soon learns to despise the clamours of adversaries.

"One From One Leaves Two" http://holyjoe.net/poetry/nash9.htm
Context: Abracadabra, thus we learn,
The more you create, the less you earn.
The less you earn, the more you're given,
The less you lead, the more you're driven,
The more destroyed, the more they feed,
The more you pay, the more they need
The more you earn, the less you keep,
And now I lay me down to sleep.
I pray the Lord my soul should take
If the tax collector hasn't got it before I wake.

A Poet's Advice (1958)
Context: Almost anybody can learn to think or believe or know, but not a single human being can be taught to feel …
the moment you feel, you're nobody-but-yourself.
To be nobody-but-yourself — in a world which is doing its best, night and day, to make you everybody else — means to fight the hardest battle which any human being can fight; and never stop fighting.

Journal entry (18 November 1861), Ch. 5 : The Beginning of the War.
Lucy Larcom : Life, Letters, and Diary (1895)
Context: Much of our Christianity is not of a sufficiently enlarged type to satisfy an educated Hindoo; not that Unitarianism is necessary, for that system has but a surface-liberalism which can become very hard, and finally very narrow, as its history among us has often proved. It is not a system at all that we want: it is Christ, the "wisdom of God and the power of God," Christ, the loving, creating, and redeeming friend of the world, Christ, whose large, free being enfolds all that is beautiful in nature and in social life; and all that is strong and deep and noble in the sanctuary of every living soul. When Christians have truly learned Christ, they can be true teachers.

O interview (2003)
Context: I've learned from others' lives... What works in a relationship of very public people is not making the relationship public — keeping it as personal as it can be. It's the only way it is real. I am suspicious of those who have to let the world know how much they love each other. It's a little sad when you have to brag about how much you love someone. That kind of declaration doesn't always reflect the moment of truth between two people who care deeply for each other. When that truth is there, you don't need others to know it. And when somebody truly loves you, you don't even need him or her to be affectionate. Affection is fantastic, but it doesn't necessarily mean there's love — and the public display of affection is often just a show.

Source: Education of a Wandering Man (1989), Ch. 1
Context: A great book begins with an idea; a great life, with a determination.
My life may not be great to others, but to me it has been one of steady progression, never dull, often exciting, often hungry, tired, and lonely, but always learning. Somewhere back down the years I decided, or my nature decided for me, that I would be a teller of stories.
Decisions had to be made and there was nobody but me to make them. My course altered a number of times but never deviated from the destination I had decided upon. Whether this was altogether a matter of choice I do not know. Perhaps my early reading and the storytelling at home had preconditioned me for the role I adopted.
Somewhere along the line I had fallen in love with learning, and it became a lifelong romance. Early on I discovered it was fun to follow along the byways of history to find those treasures that await any searcher. It may be that all later decisions followed naturally from that first one.
One thing has always been true: That book or that person who can give me an idea or a new slant on an old idea is my friend.

Interview of 1996, quoted in "Lauren Bacall Dies at 89; in a Bygone Hollywood, She Purred Every Word" by Enid Nemy, in The New York Times (12 August 2014) http://www.nytimes.com/2014/08/13/movies/lauren-bacall-sultry-movie-star-dies-at-89.html?_r=1
Context: You just learn to cope with whatever you have to cope with. I spent my childhood in New York, riding on subways and buses. And you know what you learn if you’re a New Yorker? The world doesn’t owe you a damn thing.

By the Waters of Babylon (1937)
Context: It is better the truth should come little by little. I have learned that, being a priest. Perhaps, in the old days, they ate knowledge too fast.
Nevertheless, we make a beginning. it is not for the metal alone we go to the Dead Places now — there are the books and the writings. They are hard to learn. And the magic tools are broken — but we can look at them and wonder. At least, we make a beginning. And, when I am chief priest we shall go beyond the great river. We shall go to the Place of the Gods — the place newyork — not one man but a company. We shall look for the images of the gods and find the god ASHING and the others — the gods Lincoln and Biltmore and Moses. But they were men who built the city, not gods or demons. They were men. I remember the dead man's face. They were men who were here before us. We must build again.

Pt. III, Ch. 19 : The Right to Ignore the State, § 2
Social Statics (1851)
Context: “No human laws are of any validity if contrary to the law of nature; and such of them as are valid derive all their force and all their authority mediately or immediately from this original.” Thus writes Blackstone, to whom let all honour be given for having so far outseen the ideas of his time; and, indeed, we may say of our time. A good antidote, this, for those political superstitions which so widely prevail. A good check upon that sentiment of power-worship which still misleads us by magnifying the prerogatives of constitutional governments as it once did those of monarchs. Let men learn that a legislature is not “our God upon earth,” though, by the authority they ascribe to it, and the things they expect from it, they would seem to think it is. Let them learn rather that it is an institution serving a purely temporary purpose, whose power, when not stolen, is at the best borrowed.

Entry in her journal (10 October 1922) which she tore out to send to John Middleton Murry, before changing her mind. This later became the last published entry in The Journal of Katherine Mansfield (1927) edited by J. Middleton Murry
Context: Warm, eager, living life — to be rooted in life — to learn, to desire to know, to feel, to think, to act. That is what I want. And nothing less. That is what I must try for. … This all sounds very strenuous and serious. But now that I have wrestled with it, it’s no longer so. I feel happy — deep down. All is well.

Of Logarithms, Their Invention and Use (1685)
Context: Logarithms was first of all Invented (without any Example of any before him, that I know of) by John Neper... And soon after by himself (with the assistance of Henry Briggs...) reduced to a better form, and perfected. The invention was greedily embraced (and deservedly) by Learned Men.... in a short time, it became generally known, and greedily embraced in all Parts, as of unspeakable Advantage; especially for Ease and Expedition in Trigonometrical Calculations.

Source: From the Danube to the Yalu (1954), p. 175

Book VII : Modern Times, Ch. IX : The Final Consequences
Penguin Island (1908)
Context: It was high time for a generous benefactor to come to the relief of our necessities. Rich and poor, learned and ignorant are turning away from us. And when we try to lead back these misguided souls, neither threats nor promises, neither gentleness nor violence, nor anything else is now successful. The Penguin clergy pine in desolation; our country priests, reduced to following the humblest of trades, are shoeless, and compelled to live upon such scraps as they can pick up. In our ruined churches the rain of heaven falls upon the faithful, and during the holy offices they can hear the noise of stones falling from the arches. The tower of the cathedral is tottering and will soon fall. St. Orberosia is forgotten by the Penguins, her devotion abandoned, and her sanctuary deserted. On her shrine, bereft of its gold and precious stones, the spider silently weaves her web.

Book I, v, 11
The Advancement of Learning (1605)
Context: The greatest error of all the rest is the mistaking or misplacing of the last or farthest end of knowledge: for men have entered into a desire of learning and knowledge, sometimes upon a natural curiosity and inquisitive appetite; sometimes to entertain their minds with variety and delight; sometimes for ornament and reputation; and sometimes to enable them to victory of wit and contradiction; and most times for lucre and profession; and seldom sincerely to give a true account of their gift of reason, to the benefit and use of men: as if there were sought in knowledge a couch whereupon to rest a searching and restless spirit; or a tarrasse, for a wandering and variable mind to walk up and down with a fair prospect; or a tower of state, for a proud mind to raise itself upon; or a fort or commanding ground, for strife and contention; or a shop, for profit or sale; and not a rich storehouse, for the glory of the Creator and the relief of man's estate.

Holidays in Hell (1989)

Reality Is What You Can Get Away With (1993, 1996)

The Never-Ending Wrong (1977)
Context: Far away and long ago, I read Emma Goldman's story of her life, her first book in which she told the grim, deeply touching narrative of her young life during which she worked in a scrubby sweatshop making corsets by the bundle. At the same time, I was reading Prince Kropotkin's memoirs, his account of the long step he took from his early princely living to his membership in the union of the outcast, the poor, the depressed, and it was a most marvelous thing to have two splendid, courageous, really noble human beings speaking together, telling the same tale. It was like a duet of two great voices telling a tragic story. I believed in both of them at once. The two of them joined together left me no answerable argument; their dream was a grand one but it was exactly that — a dream. They both lived to know this and I learned it from them, but it has not changed my love for them or my lifelong sympathy for the cause to which they devoted their lives — to ameliorate the anguish that human beings inflict on each other — the never-ending wrong, forever incurable.

1990s, I Am a Man, a Black Man, an American (1998)
Context: I agree with Ralph Ellison when he asked, perhaps rhetorically, why is it that so many of those who would tell us the meaning of Negro, of Negro life, never bothered to learn how varied it really is. That is particularly true of many whites who have elevated condescension to an art form by advancing a monolithic view of blacks in much the same way that the mythic, disgusting image of the lazy, dumb black was advanced by open, rather than disguised, bigots.

Source: Education of a Wandering Man (1989), Ch. 1
Context: My own education, which is the one I know most about, has been haphazard, a hit-and-miss affair that was and continues to be thoroughly delightful.
I came into the world with two priceless advantages: good health and a love of learning. When I left school at the age of fifteen I was halfway through the tenth grade. I left for two reasons, economic necessity being the first of them. More important was that school was interfering with my education.

Speaking Of Love (1980)
Context: Go around — listen to how many times a day you say, "I love" instead of, "I hate." Isn't it interesting that children, as they learn the process of language, always learn the word "no" years before they learn the word "yes"? Ask linguists where they hear it. Maybe if they heard more of "I love, I love, I love" they'd hear it sooner and more often.

"The Tide Is Turning (After Live Aid)", on Radio K.A.O.S. (1987)
Context: Who is the strongest, who is the best
Who holds the aces, the East or the West
This is the crap that our children are learningBut ooh, the tide is turning.

The Influence of the Reformation on the Scottish Character (1865)
Context: It remains a lesson to all time, that goodness, though the indispensable adjunct to knowledge, is no substitute for it; that when conscience undertakes to dictate beyond its province, the result is only the more monstrous.
It is well that we should look this matter in the face; and as particular stories leave more impression than general statements, I will mention one, perfectly well authenticated, which I take from the official report of the proceedings:—Towards the end of 1593 there was trouble in the family of the Earl of Orkney. His brother laid a plot to murder him, and was said to have sought the help of a 'notorious witch' called Alison Balfour http://www.orkneyjar.com/folklore/witchcraft/balfour.htm. When Alison Balfour's life was looked into, no evidence could be found connecting her either with the particular offence or with witchcraft in general; but it was enough in these matters to be accused. She swore she was innocent; but her guilt was only held to be aggravated by perjury. She was tortured again and again. Her legs were put in the caschilaws — an iron frame which was gradually heated till it burned into the flesh — but no confession could be wrung from her. The caschilaws failed utterly, and something else had to be tried. She had a husband, a son, and a daughter, a child seven years old. As her own sufferings did not work upon her, she might be touched, perhaps, by the sufferings of those who were dear to her. They were brought into court, and placed at her side; and the husband first was placed in the 'lang irons' — some accursed instrument; I know not what. Still the devil did not yield. She bore this; and her son was next operated on. The boy's legs were set in 'the boot,' — the iron boot you may have heard of. The wedges were driven in, which, when forced home, crushed the very bone and marrow. Fifty-seven mallet strokes were delivered upon the wedges. Yet this, too, failed. There was no confession yet. So, last of all, the little daughter was taken. There was a machine called the piniwinkies — a kind of thumbscrew, which brought blood from under the finger nails, with a pain successfully terrible. These things were applied to the poor child's hands, and the mother's constancy broke down, and she said she would admit anything they wished. She confessed her witchcraft — so tried, she would have confessed to the seven deadly sins — and then she was burned, recalling her confession, and with her last breath protesting her innocence.
It is due to the intelligence of the time to admit that after this her guilt was doubted, and such vicarious means of extorting confession do not seem to have been tried again. Yet the men who inflicted these tortures would have borne them all themselves sooner than have done any act which they consciously knew to be wrong. They did not know that the instincts of humanity were more sacred than the logic of theology, and in fighting against the devil they were themselves doing the devil's work. We should not attempt to apologise for these things, still less to forget them. No martyrs ever suffered to instil into mankind a more wholesome lesson — more wholesome, or one more hard to learn. The more conscientious men are, the more difficult it is for them to understand that in their most cherished convictions, when they pass beyond the limits where the wise and good of all sorts agree, they may be the victims of mere delusion. Yet, after all, and happily, such cases were but few, and affected but lightly the general condition of the people.

Source: On Writing Well (Fifth Edition, orig. pub. 1976), Chapter 6, Words, p. 36.