Quotes about life

page 12

Source: Jason K. Miller, ‎Susan Lauzau (2002) Frank Gehry. p. 6.

Yes.
Plato, Phaedo

My Inventions (1919)

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

Primetime interview (Jan 2004)

Source: Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson (1990), p. 19

in the German army during world War 1. (1914-1918)
Quote from Otto Dix, 1891-1969, exhibition catalogue, London: Tate Gallery, 1992, pp. 17–18; cf. pp. 27–28; as cited by Roy Forward, in 'Education resource material: beauty, truth and goodness in Dix's War' https://nga.gov.au/dix/edu.pdf, p. 9

Source: Of Human Bondage (1915), Ch. 42

Acharya Jagadish Chandra Bose in Vijayaprasara

Majlisi, Bihārul Anwār, vol.72, p. 115
Regarding Knowledge

Canto I, lines 1–3 (tr. Mandelbaum).
Longfellow's translation:
: Midway upon the journey of our life
I found myself within a forest dark,
For the straight-forward pathway had been lost.
The Divine Comedy (c. 1308–1321), Inferno

Source: 1960s, Strength to Love (1963), Ch. 2 : Transformed nonconformist

As quoted in Love, A Fruit Always In Season : Daily Meditations from the Words of Mother Teresa of Calcutta (1987) http://books.google.com/books?id=GqcnHzdPwPcC edited by Dorothy S. Hunt
1980s

Source: Down and out in Paris and London (1933), Ch. 17

As quoted in The Reader's Digest (1992) Vol. 140, p. 194

Interview with Ralph Ginzburg in Nazi Rockwell! A Portrait in Sound
undated

As quoted in On Nature and Grace, Ch. 77, by Augustine of Hippo, as translated by Peter Holmes, Robert Ernest Wallis and Benjamin B Warfield in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Vol. 5 (1887), edited by Philip Schaf, p. 148
The quote above is actually from a Pythagorean philosopher. Pelagius attributed the quote to Pope Sixtus, and Augustine followed his lead until he discovered the error. Augustine himself corrects the source of the quote in the "Retractations" section of his book.

Interview for Vogue magazine (December 2008)

Chap. 11 (Psychotherapists or the Clergy), p. 229 http://books.google.com/books?id=mAsPAQAAIAAJ&q=%22Among+all+my+patients+in+the+second+half+of+life+that+is+to+say+over+thirty+five+there+has+not+been+one+whose+problem+in+the+last+resort+was+not+that+of+finding+a+religious+outlook+on+life%22&pg=PA229#v=onepage
Modern Man in Search of a Soul (1933)

§ 228
The Reasonableness of Christianity (1695)

T 2760 (January 1892); as quoted in Edvard Much – behind the scream, Sue Prideaux; Yale University Press, New Haven and London, 2007, p. 119
1880 - 1895

Sixty-eighth Birthday (1889)

37e–38a
Plato, Apology

Quotations from Gurudev’s teachings, Chinmya Mission Chicago

Act IV, sc. ii
Wilhelm Tell (1803)

Quoted in Strength and Diet https://books.google.it/books?id=uexsAAAAMAAJ by Francis Albert Rollo Russell (London: Longmans, Green, & Co, 1905), p. 2.

Endorsement of President Jimmy Carter's Education Program - Feb. 7, 1979.

When she was attacked by a serious fever epidemic which had engulfed Japan in 1917 and this occult experience was widely publicized after the epidemic had abated, quoted in "Japan (1916-20)", also in “Yogi-doctors” and Occult Healing Arts:Towards a Post-colonial Anthropology of Holistic Therapeutics at Sri Aurobindo Ashram http://www.isa-sociology.org/publ/E-symposium/E-symposium-vol-1-1-2011/EBul-Mar-11-Paranjape.pdf., p. 8

Definitions and objects

56
Stray Birds (1916)

The Renaissance in India (1918)

"On the International Workingmen's Association and Karl Marx" https://www.marxists.org/reference/archive/bakunin/works/1872/karl-marx.htm (1872)

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)

Complete Works of Master Zhang, "Supplements to Reflections on Things at Hand", as quoted in Wang Chunyong's Famous Chinese Sayings Quoted by Wen Jiabao, trans. Chan Sin-wai (Hong Kong: Chung Hwa Book Co., 2009), p. 10

"Model's Web rants pined for love" in Daily News (New York, 29 June 2009) http://www.nydailynews.com/news/2008/06/28/2008-06-28_models_web_rants_pined_for_love.html

"You're Beautiful"

U.S. District Court testimony September 1979 http://www.law.cornell.edu/copyright/cases/464_US_417.htm#464us417n27.

My World (2009 Album), One Time

Bk. XIV, ch. 15
War and Peace (1865–1867; 1869)

Source: Shaping the world economy, 1962, p. 3 : Lead in paragraph "introducing the book"

"Notes on Nationalism" (1945)
Context: The majority of pacifists either belong to obscure religious sects or are simply humanitarians who object to taking life and prefer not to follow their thoughts beyond that point. But there is a minority of intellectual pacifists, whose real though unacknowledged motive appears to be hatred of western democracy and admiration for totalitarianism. Pacifist propaganda usually boils down to saying that one side is as bad as the other, but if one looks closely at the writing of the younger intellectual pacifists, one finds that they do not by any means express impartial disapproval but are directed almost entirely against Britain and the United States. Moreover they do not as a rule condemn violence as such, but only violence used in defence of western countries. The Russians, unlike the British, are not blamed for defending themselves by warlike means, and indeed all pacifist propaganda of this type avoids mention of Russia or China. It is not claimed, again, that the Indians should abjure violence in their struggle against the British. Pacifist literature abounds with equivocal remarks which, if they mean anything, appear to mean that statesmen of the type of Hitler are preferable to those of the type of Churchill, and that violence is perhaps excusable if it is violent enough. After the fall of France, the French pacifists, faced by a real choice which their English colleagues have not had to make, mostly went over to the Nazis, and in England there appears to have been some small overlap of membership between the Peace Pledge Union and the Blackshirts. Pacifist writers have written in praise of Carlyle, one of the intellectual fathers of Fascism. All in all it is difficult not to feel that pacifism, as it appears among a section of the intelligentsia, is secretly inspired by an admiration for power and successful cruelty.

"The Reaction in Germany" (1842)
Often paraphrased as, "The urge to destroy is also a creative urge"
Context: We exhort the compromisers to open their hearts to truth, to free themselves of their wretched and blind circumspection, of their intellectual arrogance, and of the servile fear which dries up their souls and paralyzes their movements.
Let us therefore trust the eternal Spirit which destroys and annihilates only because it is the unfathomable and eternal source of all life. The passion for destruction is a creative passion, too!

"Marriage and Love" in Anarchism and Other Essays (1911)
Context: Love, the strongest and deepest element in all life, the harbinger of hope, of joy, of ecstasy; love, the defier of all laws, of all conventions; love, the freest, the most powerful moulder of human destiny; how can such an all-compelling force be synonymous with that poor little State and Church-begotten weed, marriage?
Free love? As if love is anything but free! Man has bought brains, but all the millions in the world have failed to buy love. Man has subdued bodies, but all the power on earth has been unable to subdue love. Man has conquered whole nations, but all his armies could not conquer love. Man has chained and fettered the spirit, but he has been utterly helpless before love. High on a throne, with all the splendor and pomp his gold can command, man is yet poor and desolate, if love passes him by. And if it stays, the poorest hovel is radiant with warmth, with life and color. Thus love has the magic power to make of a beggar a king. Yes, love is free; it can dwell in no other atmosphere.

As quoted in American Magazine (September 1908)
Context: A sensitive man is not happy as President. It is fight, fight, fight all the time. I looked forward to the close of my term as a happy release from care. But I am not sure I wasn't more unhappy out of office than in. A term in the presidency accustoms a man to great duties. He gets used to handling tremendous enterprises, to organizing forces that may affect at once and directly the welfare of the world. After the long exercise of power, the ordinary affairs of life seem petty and commonplace. An ex-President practicing law or going into business is like a locomotive hauling a delivery wagon. He has lost his sense of proportion. The concerns of other people and even his own affairs seem too small to be worth bothering about.

Speech at Columbia University (1949); published in Speeches 1949 - 1953 p. 402; as quoted in Sources of Indian Tradition (1988) by Stephen Hay, p. 350
Context: In times of crisis it is not unnatural for those who are involved in it deeply to regard calm objectivity in others as irrational, short-sighted, negative, unreal or even unmanly. But I should like to make it clear that the policy India has sought to pursue is not a negative and neutral policy. It is a positive and vital policy that flows from our struggle for freedom and from the teachings of Mahatma Gandhi. Peace is not only an absolute necessity for us in India in order to progress and develop but also of paramount importance to the world. How can that peace be preserved? Not by surrendering to aggression, not by compromising with evil or injustice but also not by the talking and preparing for war! Aggression has to be met, for it endangers peace. At the same time, the lesson of the past two wars has to be remembered and it seems to me astonishing that, in spite of that lesson, we go the same way. The very processes of marshaling the world into two hostile camps precipitates the conflict that it had sought to avoid. It produces a sense of terrible fear and that fear darkens men's minds and leads them to wrong courses. There is perhaps nothing so bad and so dangerous in life as fear. As a great President of the United States said, there is nothing really to fear except fear itself.

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

Source: The Montessori Method (1912), Ch. 5 : Discipline, p. 100.
Context: Let us picture to ourselves a clever and proficient workman, capable, not only of producing much and perfect work, but of giving advice in his workshop, because of his ability to control and direct the general activity of the environment in which he works. The man who is thus master of his environment will be able to smile before the anger of others, showing that great mastery of himself which comes from consciousness of his ability to do things. We should not, however, be in the least surprised to know that in his home this capable workman scolded his wife if the soup was not to his taste, or not ready at the appointed time. In his home, he is no longer the capable workman; the skilled workman here is the wife, who serves him and prepares his food for him. He is a serene and pleasant man where he is powerful through being efficient, but is domineering where he is served. Perhaps if he should learn how to prepare his soup he might become a perfect man! The man who, through his own efforts, is able to perform all the actions necessary for his comfort and development in life, conquers himself, and in doing so multiplies his abilities and perfects himself as an individual.
We must make of the future generation, powerful men, and by that we mean men who are independent and free.

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Context: Affirmation of the world, which means affirmation of the will-to-live that manifests itself around me, is only possible if I devote myself to other life. From an inner necessity, I exert myself in producing values and practising ethics in the world and on the world even though I do not understand the meaning of the world. For in world- and life-affirmation and in ethics I carry out the will of the universal will-to-live which reveals itself in me. I live my life in God, in the mysterious divine personality which I do not know as such in the world, but only experience as mysterious Will within myself.
Rational thinking which is free from assumptions ends therefore in mysticism. To relate oneself in the spirit of reverence for life to the multiform manifestations of the will-to-live which together constitute the world is ethical mysticism. All profound world-view is mysticism, the essence of which is just this: that out of my unsophisticated and naïve existence in the world there comes, as a result of thought about self and the world, spiritual self-devotion to the mysterious infinite Will which is continuously manifested in the universe.

Reflections of a Non-Political Man [Betrachtungen eines Unpolitischen] (1918)
Context: The important thing for me, then, is not the "work," but my life. Life is not the means for the achievement of an esthetic ideal of perfection; on the contrary, the work is an ethical symbol of life.

Choric Song, st. 4
The Lotos-Eaters (1832)
Context: Death is the end of life; ah, why
Should life all labour be?
Let us alone. Time driveth onward fast,
And in a little while our lips are dumb.
Let us alone. What is it that will last?
All things are taken from us, and become
Portions and parcels of the dreadful past.
Let us alone. What pleasure can we have
To war with evil? Is there any peace
In ever climbing up the climbing wave?
All things have rest, and ripen toward the grave
In silence; ripen, fall and cease:
Give us long rest or death, dark death, or dreamful ease.

Journal entry (10 December 1801)
Context: Almost all our misfortunes in life come from the wrong notions we have about the things that happen to us. To know men thoroughly, to judge events sanely, is, therefore, a great step towards happiness.

They are sometimes at variance, and I know not whether their mutual hostility is not the only security of human happiness. But they are forever struggling for an alliance with each other; and, when they are united, truth, reason, honor, justice, gratitude, and humanity itself in combination are no match for the coalition. Upon the maturest reflection of a long experience, I am much inclined to believe that fashion is the worst of all tyrants, because he is the original source, cause, preserver, and supporter of all others.
Letter to Samuel B. Malcolm (6 August 1812), Quincy. http://oll.libertyfund.org/titles/2127#Adams_1431-10_87
1810s

Song lyrics, Death is Not the End

Referring to marriage
A Hero of Our Time (1840; rev. 1841)

Vol 2, Ch. 25 "Has History any Meaning?" Variant: There is no history of mankind, there are only many histories of all kinds of aspects of human life. And one of these is the history of political power. This is elevated into the history of the world.
The Open Society and Its Enemies (1945)
Context: There is no history of mankind, there is only an indefinite number of histories of all kinds of aspects of human life. And one of these is the history of political power. This is elevated into the history of the world. But this, I hold, is an offence against every decent conception of mankind. It is hardly better than to treat the history of embezzlement or of robbery or of poisoning as the history of mankind. For the history of power politics is nothing but the history of international crime and mass murder (including it is true, some of the attempts to suppress them). This history is taught in schools, and some of the greatest criminals are extolled as heroes.

Quoted in Introduction by Terry Newland
Mind is a Myth (1987)
Context: I have assumed that the goal, enlightenment, exists. I have had to search and it is the search itself which has been choking me and keeping me out of my natural state. There is no such thing as spiritual or psychological enlightenment because there is no such thing as spirit or psyche. I have been a damn fool all my life, searching for something which does not exist. My search is at an end.

Nationally televised address (6 July 1976)
1970s
Context: I'm convinced that today the majority of Americans want what those first Americans wanted: A better life for themselves and their children; a minimum of government authority. Very simply, they want to be left alone in peace and safety to take care of the family by earning an honest dollar and putting away some savings. This may not sound too exciting, but there is something magnificent about it. On the farm, on the street corner, in the factory and in the kitchen, millions of us ask nothing more, but certainly nothing less than to live our own lives according to our values — at peace with ourselves, our neighbors and the world.

Breakfast of Champions (1973)
Context: I thought Beatrice Keedsler had joined hands with other old-fashioned storytellers to make people believe that life had leading characters, minor characters, significant details, insignificant details, that it had lessons to be learned, tests to be passed, and a beginning, a middle, and an end.
As I approached my fiftieth birthday, I had become more and more enraged and mystified by the idiot decisions made by my countrymen. And then I had come suddenly to pity them, for I understood how innocent and natural it was for them to behave so abominably, and with such abominable results: They were doing their best to live like people invented in story books. This was the reason Americans shot each other so often: It was a convenient literary device for ending short stories and books.
Why were so many Americans treated by their government as though their lives were as disposable as paper facial tissues? Because that was the way authors customarily treated bit-part players in their madeup tales.
And so on.
Once I understood what was making America such a dangerous, unhappy nation of people who had nothing to do with real life, I resolved to shun storytelling. I would write about life. Every person would be exactly as important as any other. All facts would also be given equal weightiness. Nothing would be left out. Let others bring order to chaos. I would bring chaos to order, instead, which I think I have done.
If all writers would do that, then perhaps citizens not in the literary trades will understand that there is no order in the world around us, that we must adapt ourselves to the requirements of chaos instead.
It is hard to adapt to chaos, but it can be done. I am living proof of that: It can be done.

Source: The Society of Mind (1987), Ch.2
Context: Questions about arts, traits, and styles of life are actually quite technical. They ask us to explain what happens among the agents of our minds. But this is a subject about which we have never learned very much... Such questions will be answered in time. But it will just prolong the wait if we keep using pseudo-explanation words like "holistic" and "gestalt." …It's harmful, when naming leads the mind to think that names alone bring meaning close.

Introduction to the Method of Leonardo da Vinci (1895)
Context: Collect all the facts that can be collected about the life of Racine and you will never learn from them the art of his verse. All criticism is dominated by the outworn theory that the man is the cause of the work as in the eyes of the law the criminal is the cause of the crime. Far rather are they both the effects.

Barry Edward O'Meara, in Napoleon in Exile : or, A Voice from St. Helena (1822), Vol. II, p. 155
About
Context: "What do you think," said he, "of all things in the world would give me the greatest pleasure?" I was on the point of replying, removal from St. Helena, when he said, "To be able to go about incognito in London and other parts of England, to the restaurateurs, with a friend, to dine in public at the expense of half a guinea or a guinea, and listen to the conversation of the company; to go through them all, changing almost daily, and in this manner, with my own ears, to hear the people express their sentiments, in their unguarded moments, freely and without restraint; to hear their real opinion of myself, and of the surprising occurrences of the last twenty years." I observed, that he would hear much evil and much good of himself. "Oh, as to the evil," replied he, "I care not about that. I am well used to it. Besides, I know that the public opinion will be changed. The nation will be just as much disgusted at the libels published against me, as they formerly were greedy in reading and believing them. This," added he, "and the education of my son, would form my greatest pleasure. It was my intention to have done this, had I reached America. The happiest days of my life were from sixteen to twenty, during the semestres, when I used to go about, as I have told you I should wish to do, from one restaurateur to another, living moderately, and having a lodging for which I paid three louis a month. They were the happiest days of my life. I was always so much occupied, that I may say I never was truly happy upon the throne."

Letter to Larry Callen (14 July 1958), p. 133
1990s, The Proud Highway : The Fear and Loathing Letters Volume I (1997)
Context: I find that by putting things in writing I can understand them and see them a little more objectively. … For words are merely tools and if you use the right ones you can actually put even your life in order, if you don't lie to yourself and use the wrong words.

What is Art? (1897)
Context: No longer able to believe in the Church religion, whose falsehood they had detected, and incapable of accepting true Christian teaching, which denounced their whole manner of life, these rich and powerful people, stranded without any religious conception of life, involuntarily returned to that pagan view of things which places life's meaning in personal enjoyment. And then among the upper classes what is called the "Renaissance of science and art" took place, which was really not only a denial of every religion, but also an assertion that religion was unnecessary.

Harvard University address (1978)
Context: Even if we are spared destruction by war, our lives will have to change if we want to save life from self-destruction. We cannot avoid revising the fundamental definitions of human life and human society. Is it true that man is above everything? Is there no Superior Spirit above him? Is it right that man's life and society's activities have to be determined by material expansion in the first place? Is it permissible to promote such expansion to the detriment of our spiritual integrity?
If the world has not come to its end, it has approached a major turn in history, equal in importance to the turn from the Middle Ages to the Renaissance. It will exact from us a spiritual upsurge, we shall have to rise to a new height of vision, to a new level of life where our physical nature will not be cursed as in the Middle Ages, but, even more importantly, our spiritual being will not be trampled upon as in the Modern era.
This ascension will be similar to climbing onto the next anthropologic stage. No one on earth has any other way left but — upward.

As quoted in The Olympian (1984) by Peter L. Dixon, p. 210
Context: The important thing in the Olympic Games is not to win, but to take part; the important thing in Life is not triumph, but the struggle; the essential thing is not to have conquered but to have fought well. To spread these principles is to build up a strong and more valiant and, above all, more scrupulous and more generous humanity.

Gramophone
Context: I think that if I were required to spend the rest of my life on a desert island, and to listen to or play the music of any one composer during all that time, that composer would almost certainly be Bach. I really can't think of any other music which is so all-encompassing, which moves me so deeply and so consistently, and which, to use a rather imprecise word, is valuable beyond all of its skill and brilliance for something more meaningful than that -- its humanity.

My View of the World (1961)
Context: This life of yours which you are living is not merely a piece of this entire existence, but in a certain sense the whole; only this whole is not so constituted that it can be surveyed in one single glance. This, as we know, is what the Brahmins express in that sacred, mystic formula which is yet really so simple and so clear; tat tvam asi, this is you. Or, again, in such words as "I am in the east and the west, I am above and below, I am this entire world."

Cabal of the Cheval Pegasus (1585)
Context: The fools of the world have been those who have established religions, ceremonies, laws, faith, rule of life. The greatest asses of the world are those who, lacking all understanding and instruction, and void of all civil life and custom, rot in perpetual pedantry; those who by the grace of heaven would reform obscure and corrupted faith, salve the cruelties of perverted religion and remove abuse of superstitions, mending the rents in their vesture. It is not they who indulge impious curiosity or who are ever seeking the secrets of nature, and reckoning the courses of the stars. Observe whether they have been busy with the secret causes of things, or if they have condoned the destruction of kingdoms, the dispersion of peoples, fires, blood, ruin or extermination; whether they seek the destruction of the whole world that it may belong to them: in order that the poor soul may be saved, that an edifice may be raised in heaven, that treasure may be laid up in that blessed land, caring naught for fame, profit or glory in this frail and uncertain life, but only for that other most certain and eternal life.

On his role in The Fisher King (1991), as quoted in "Dreams: The Fisher King" (2006) edited by Phil Stubbs http://www.smart.co.uk/dreams/fkprod1.htm
Context: Parry is a man with a previous life that was so damaged that he had to create another personality. … It's like post-traumatic stress syndrome: Some people respond to traumatic or tragic events by withdrawal; some even create other personalities. Parry is a creation — somewhat Don Quixote, somewhat Groucho Marx — but he's a creation designed to avoid a past event.

Source: Sex, Art and American Culture : New Essays (1992), The Rape Debate, Continued, p. 59
Context: I am being vilified by feminists for merely having a common-sense attitude about rape. I loathe this thing about date rape. Have twelve tequilas at a fraternity party and a guy asks you to go up to his room, and then you're surprised when he assaults you? Most women want to be seduced or lured. The more you study literature and art, the more you see it. Listen to Don Giovanni. Read The Faerie Queene. Pursuit and seduction are the essence of sexuality. It’s part of the sizzle. Girls hurl themselves at guitarists, right down to the lowest bar band here. The guys are strutting. If you live in rock and roll, as I do, you see the reality of sex, of male lust and women being aroused by male lust. It attracts women. It doesn't repel them. Women have the right to freely choose and to say yes or no. Everyone should be personally responsible for what happens in life. I see the sexual impulse as egotistical and dominating, and therefore I have no problem understanding rape. Women have to understand this correctly and they'll protect themselves better. If a real rape occurs, it's got to go to the police. The business of having a campus grievance committee decide whether or not a rape is committed is an outrageous infringement of civil liberties. Today, on an Ivy League campus, if a guy tells a girl she's got great tits, she can charge him with sexual harassment. Chickenshit stuff. Is this what strong women do?

Source: The Professor at the Breakfast Table (1859), Ch. X.
Context: Poets are never young, in one sense. Their delicate ear hears the far-off whispers of eternity, which coarser souls must travel towards for scores of years before their dull sense is touched by them. A moment's insight is sometimes worth a life's experience.

Sylvie and Bruno (1889)
Context: p>Is all our Life, then, but a dream
Seen faintly in the golden gleam
Athwart Time's dark resistless stream?Bowed to the earth with bitter woe
Or laughing at some raree-show
We flutter idly to and fro.Man's little Day in haste we spend,
And, from its merry noontide, send
No glance to meet the silent end.</p

"Light" (popularly known as "The Night has a Thousand Eyes"), published in The Spectator (October 1873).
Context: p>The Night has a thousand eyes,
And the Day but one;
Yet the light of the bright world dies
With the dying sun.The mind has a thousand eyes,
And the heart but one;
Yet the light of a whole life dies
When love is done.</p

Personal correspondence (1839), as quoted in Dostoevsky: His Life and Work (1971) by Konstantin Mochulski, as translated by Michael A. Minihan, p. 17
Context: To study the meaning of man and of life — I am making significant progress here. I have faith in myself. Man is a mystery: if you spend your entire life trying to puzzle it out, then do not say that you have wasted your time. I occupy myself with this mystery, because I want to be a man.

"The Reaction in Germany" (1842)
Context: Everywhere, especially in France and England, social and religious societies are being formed which are wholly alien to the world of present-day politics, societies that derive their life from new sources quite unknown to us and that grow and diffuse themselves without fanfare. The people, the poor class, which without doubt constitutes the greatest part of humanity; the class whose rights have already been recognized in theory but which is nevertheless still despised for its birth, for its ties with poverty and ignorance, as well as indeed with actual slavery – this class, which constitutes the true people, is everywhere assuming a threatening attitude and is beginning to count the ranks of its enemy, far weaker in numbers than itself, and to demand the actualization of the right already conceded to it by everyone. All people and all men are filled with a kind of premonition, and everyone whose vital organs are not paralyzed faces with shuddering expectation the approaching future which will utter the redeeming word. Even in Russia, the boundless snow-covered kingdom so little known, and which perhaps also has a great future in store, even in Russia dark clouds are gathering, heralding storm. Oh, the air is sultry and pregnant with lightning.
And therefore we call to our deluded brothers: Repent, repent, the Kingdom of the Lord is at hand!

Letter to Corinne Lütfü, from the Gallipoli peninsula (20 July 1915) as translated in Atatürk: The Biography of the founder of Modern Turkey (2002) by Andrew Mango.

as quoted in "Keynes and the Ethics of Capitalism" by Robert Skidelsy http://www.webcitation.org/query?id=1256603608595872&url=www.geocities.com/monedem/keyn.html
Essays in Persuasion (1931), Economic Possibilities for our Grandchildren (1930)
Context: When the accumulation of wealth is no longer of high social importance, there will be great changes in the code of morals. We shall be able to rid ourselves of many of the pseudo-moral principles which have hag-ridden us for two hundred years, by which we have exalted some of the most distasteful of human qualities into the position of the highest virtues. We shall be able to afford to dare to assess the money-motive at its true value. The love of money as a possession — as distinguished from the love of money as a means to the enjoyments and realities of life — will be recognised for what it is, a somewhat disgusting morbidity, one of those semi-criminal, semi-pathological propensities which one hands over with a shudder to the specialists in mental disease … But beware! The time for all this is not yet. For at least another hundred years we must pretend to ourselves and to everyone that fair is foul and foul is fair; for foul is useful and fair is not. Avarice and usury and precaution must be our gods for a little longer still. For only they can lead us out of the tunnel of economic necessity into daylight.

"The Problem with Dictatorship" in The Russian Revolution http://www.marxists.org/archive/luxemburg/1918/russian-revolution/ch06.htm as translated by Bertram Wolfe (1918)
Context: Public control is indispensably necessary. Otherwise the exchange of experiences remains only with the closed circle of the officials of the new regime. Corruption becomes inevitable. (Lenin’s words, Bulletin No.29) Socialism in life demands a complete spiritual transformation in the masses degraded by centuries of bourgeois rule. Social instincts in place of egotistical ones, mass initiative in place of inertia, idealism which conquers all suffering, etc., etc. No one knows this better, describes it more penetratingly; repeats it more stubbornly than Lenin. But he is completely mistaken in the means he employs. Decree, dictatorial force of the factory overseer, draconian penalties, rule by terror – all these things are but palliatives. The only way to a rebirth is the school of public life itself, the most unlimited, the broadest democracy and public opinion. It is rule by terror which demoralizes.

Introduction (1971)
The Golden Notebook (1962)
Context: Ideally, what should be said to every child, repeatedly, throughout his or her school life is something like this:
"You are in the process of being indoctrinated. We have not yet evolved a system of education that is not a system of indoctrination. We are sorry, but it is the best we can do. What you are being taught here is an amalgam of current prejudice and the choices of this particular culture. The slightest look at history will show how impermanent these must be. You are being taught by people who have been able to accommodate themselves to a regime of thought laid down by their predecessors. It is a self-perpetuating system. Those of you who are more robust and individual than others will be encouraged to leave and find ways of educating yourself — educating your own judgements. Those that stay must remember, always, and all the time, that they are being moulded and patterned to fit into the narrow and particular needs of this particular society."

Journal entry (11 June 1916), p. 72e and 73e
1910s, Notebooks 1914-1916
Context: What do I know about God and the purpose of life?
I know that this world exists.
That I am placed in it like my eye in its visual field.
That something about it is problematic, which we call its meaning.
This meaning does not lie in it but outside of it.
That life is the world.
That my will penetrates the world.
That my will is good or evil.
Therefore that good and evil are somehow connected with the meaning of the world.
The meaning of life, i. e. the meaning of the world, we can call God.
And connect with this the comparison of God to a father.
To pray is to think about the meaning of life.

Inheritance (2011)
Context: It’s impossible to go through life unscathed. Nor should you want to. By the hurts we accumulate, we measure both our follies and our accomplishments.

As quoted in Modern Dancing and Dancers (1912) by John Ernest Crawford Flitch, p. 105.
Context: To seek in nature the fairest forms and to find the movement which expresses the soul of these forms — this is the art of the dancer. It is from nature alone that the dancer must draw his inspirations, in the same manner as the sculptor, with whom he has so many affinities. Rodin has said: "To produce good sculpture it is not necessary to copy the works of antiquity; it is necessary first of all to regard the works of nature, and to see in those of the classics only the method by which they have interpreted nature." Rodin is right; and in my art I have by no means copied, as has been supposed, the figures of Greek vases, friezes and paintings. From them I have learned to regard nature, and when certain of my movements recall the gestures that are seen in works of art, it is only because, like them, they are drawn from the grand natural source.
My inspiration has been drawn from trees, from waves, from clouds, from the sympathies that exist between passion and the storm, between gentleness and the soft breeze, and the like, and I always endeavour to put into my movements a little of that divine continuity which gives to the whole of nature its beauty and its life.

Letter to Theo van Gogh. The Hague, Thursday, 29 December 1881. p. 83; as cited in Dear Theo: the Autobiography of Vincent Van Gogh (1995), edited by Irving Stone and Jean Stone -
1880s, 1881
Context: I feel a certain calm. There is safety in the midst of danger. What would life be if we had no courage to attempt anything? It will be a hard pull for me; the tide rises high, almost to the lips and perhaps higher still, how can I know? But I shall fight my battle, and sell my life dearly, and try to win and get the best of it.

Journal entry (11 June 1916), p. 72e and 73e
1910s, Notebooks 1914-1916
Context: What do I know about God and the purpose of life?
I know that this world exists.
That I am placed in it like my eye in its visual field.
That something about it is problematic, which we call its meaning.
This meaning does not lie in it but outside of it.
That life is the world.
That my will penetrates the world.
That my will is good or evil.
Therefore that good and evil are somehow connected with the meaning of the world.
The meaning of life, i. e. the meaning of the world, we can call God.
And connect with this the comparison of God to a father.
To pray is to think about the meaning of life.

1982

2007

Saying 33, Page 8
From Apophthegmata Patrum