"Charles Dickens" (1939)
Charles Dickens (1939)
Quotes about nature
page 3
Speech http://hansard.millbanksystems.com/commons/1845/mar/17/agricultural-interest in the House of Commons (17 March 1845).
1840s
p. 57: Ch. 3 http://books.google.com/books?lr=&id=edhCAAAAIAAJ&q=%22The+three+great+elemental+sounds+in+nature+are+the+sound+of+rain+the+sound+of+wind+in+a+primeval+wood+and+the+sound+of+outer+ocean+on+a+beach%22&pg=PA57#v=onepage
The Outermost House, 1928
To the Spanish Ambassador (1580).
Martin Luther as quoted in Tappert, Theodore G. (1959). The Book of Concord: the Confessions of the Evangelical Lutheran Church. Philadelphia: Fortress Press, p. 595
Christian Science Monitor (21 July 1971)
Quote (1908), # 816, in The Diaries of Paul Klee; University of California Press, 1964; as quoted by Francesco Mazzaferro, in 'The Diaries of Paul Klee - Part Three' : Klee as a Secessionist and a Neo-Impressionist Artist http://letteraturaartistica.blogspot.nl/2015/05/paul-klee-ev.html
1903 - 1910
"How the Poor Die" http://orwell.ru/library/articles/Poor_Die/english/e_pdie, Now (November 1946)
Alhazen, quoted in “Muslim Journeys.” Bridging Cultures Bookshelf: Muslim Journeys. N.p., n.d. Web. 01 Nov. 2013. Also in Ibn al-Haytham Brief life of an Arab mathematician: died circa 1040 (September-October 2003) http://harvardmagazine.com/2003/09/ibn-al-haytham-html
Selena Quintanilla entrevista INEDITA Estadio de Beisbol Monterrey (1994)
A private statement made on March 24, 1942.
Disputed, (1941-1944) (published 1953)
The Notebooks of Leonardo Da Vinci (1938), XXIX Precepts of the Painter
“I tell thee Love is Nature's second sun,
Causing a spring of virtues where he shines.”
Act I, scene i.
All Fools (1605)
Source: The Interpretation of Cultures (1973), p. 45
Source: The Freedom of a Christian (1520), p. 51
“The glory of nature provides evidence that God exists”
as quoted in The Human, the Orchid, and the Octopus: Exploring and Conserving Our Natural World https://books.google.com.mx/books?id=5JAUkrhPJQIC&printsec=frontcover#v=onepage&q&f=false (2010), Ch. 5. Bloomsbury Publishing.
Source: Temporal Authority: To What Extent It Should Be Obeyed (1523), p. 89
"Lear, Tolstoy and the Fool," Polemic (March 1947)
Man, Society, and Freedom (1871)
“From that point
Dependent is the heaven and nature all.”
Canto XXVIII, lines 41–42 (tr. Longfellow).
The Divine Comedy (c. 1308–1321), Paradiso
To Leon Goldensohn (28 May 1946)
The Nuremberg Interviews (2004)
Scientific Study of So-Called Psychical Processes in the Higher Animals.
“A bad feeling is a commotion of the mind repugnant to reason, and against nature.”
As quoted in Tusculanae Quaestiones by Cicero, iv. 6.
Allegories of the Sacred Laws (Legum allegoriae), Book I, §2; tr. C. D. Yonge, The works of Philo Judaeus (1854), Vol. 1, pp. 52–53.
Luther's works Vol. 7 (1965), Lectures on Genesis, Chapters 38-44
Speech to the Royal Society (27 September 1988) http://www.margaretthatcher.org/document/107346
Third term as Prime Minister
"Before Ethics and Morality" (1972)
Source: Reflections and Maxims (1746), pp. 185-186.
Questney, cited in: J. D. Vassie, Paul Chadburn (1935). Economics, Modern Business, p. 137.
Heraclitean Fire: Sketches from a Life Before Nature, Paul & Co Pub Consortium, June, 1978.
Quoted in: Keith Stern (2013), Queers in History: The Comprehensive Encyclopedia of Historical Gays, Lesbians and Bisexuals. p. 460
Die neuesten Arbeiten des Spartacus und Philo in dem Illuminaten-Orden (1794) pp. 20-21.
Corot's description of the beginning of a day in Switzerland, Château de Gruyères, 1857; as quoted in Letters of the great artists – from Blake to Pollock, Richard Friedenthal, Thames and Hudson, London, 1963
1850s
Samuel Taylor Coleridge, manuscript note written in his copy of The Provost; cited from Thomas Middleton Raysor (ed.) Coleridge's Miscellaneous Criticism (Cambridge, Mass.: Harvard University Press, 1936), p. 344.
Criticism
Note to Stanza 29 part 8
Spiritual Canticle of The Soul and The Bridegroom, Notes to the Stanzas
“It is in the body politic, as in the natural, those disorders are most dangerous that flow from the head.”
Utque in corporibus sic in imperio gravissimus est morbus, qui a capite diffunditur.
Letter 22, 7.
Letters, Book IV
“If all men by nature desire to know, then they desire most of all the greatest knowledge of science. So the Philosopher argues in chap. 2 of his first book of the work [Metaphisics]. And he immediately indicates what the greatest science is, namely the science which is about those things that are most knowable. But there are two senses in which things are said to be maximally knowable: either [1] because they are the first of all things known and without them nothing else can be known; or [2] because they are what are known most certainly. In either way, however, this science is about the most knowable. Therefore, this most of all is a science and, consequently, most desirable…”
sic: si omnes homines natura scire desiderant, ergo maxime scientiam maxime desiderabunt. Ita arguit Philosophus I huius cap. 2. Et ibidem subdit: "quae sit maxime scientia, illa scilicet quae est circa maxime scibilia". Maxime autem dicuntur scibilia dupliciter: uel quia primo omnium sciuntur sine quibus non possunt alia sciri; uel quia sunt certissima cognoscibilia. Utroque autem modo considerat ista scientia maxime scibilia. Haec igitur est maxime scientia, et per consequens maxime desiderabilis.
sic: si omnes homines natura scire desiderant, ergo maxime scientiam maxime desiderabunt. Ita arguit Philosophus I huius cap. 2. Et ibidem subdit: "quae sit maxime scientia, illa scilicet quae est circa maxime scibilia".
Maxime autem dicuntur scibilia dupliciter: uel quia primo omnium sciuntur sine quibus non possunt alia sciri; uel quia sunt certissima cognoscibilia. Utroque autem modo considerat ista scientia maxime scibilia. Haec igitur est maxime scientia, et per consequens maxime desiderabilis.
Quaestiones subtilissimae de metaphysicam Aristotelis, as translated in: William A. Frank, Allan Bernard Wolter (1995) Duns Scotus, metaphysician. p. 18-19
The speech of President Heydar Aliyev at the signing ceremony of the Contract of the Century (20 September 1994) http://en.president.az/azerbaijan/contract
Intuitive Thinking as a Spiritual Path. A Philosophy of Freedom (GA 4), Hudson (1894)/1995.
"We are Power" speech (1980)
Si rinunci per moda, per smania di novità, per affettazione di scienza, si rinneghi l'arte nostra, il nostro istinto, quel nostro fare sicuro spontaneo naturale sensibile abbagliante di luce, è assurdo e stupido.
Letter to Clarina Maffei, April 20, 1878, cited from Franco Abbiati Giuseppe Verdi (Milano: Ricordi, 1959) vol. 4, p. 79; translation from Franz Werfel and Paul Stefan (eds.), Edward Downes (trans.) Verdi: The Man in His Letters (New York: L. B. Fischer, 1942) p. 345.
Quote from Yves Klein's lecture at the Sorbonne in 1959; published in Studio International, Vol. 186 (1973), p. 43; also quoted in: David Batchelor (2008) Colour. p. 122
before 1960
"David Attenborough at 90: 'I think about my mortality every day'" http://www.telegraph.co.uk/men/thinking-man/david-attenborough-at-90-i-think-about-my-mortality-every-day/, interview with Joe Shute, The Telegraph (29 October 2016)
Interview in TIME (10 October 2004)
“Anything invented after you're thirty-five is against the natural order of things.”
The Salmon of Doubt (2002)
Context: Anything that is in the world when you're born is normal and ordinary and is just a natural part of the way the world works. Anything that's invented between when you're fifteen and thirty-five is new and exciting and revolutionary and you can probably get a career in it. Anything invented after you're thirty-five is against the natural order of things.
§ 228
The Reasonableness of Christianity (1695)
1860s, On a Piece of Chalk (1868)
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
The Satanic Bible (1969)
page ?
88 Precepts
Canto III, lines 85–87 (tr. Longfellow).
The Divine Comedy (c. 1308–1321), Paradiso
Written of her experience with actress Marilyn Monroe in a letter to the American author, Fleur Cowles Meyer, in 1961. As quoted in Fragments, by Stanley Buchthal and Bernard Comment (2010)
Source: Disputed, Hitler: Memoirs of a Confidant (1978), pp.16-17
"On the International Workingmen's Association and Karl Marx" https://www.marxists.org/reference/archive/bakunin/works/1872/karl-marx.htm (1872)
A Critical Examination of the Declaration of Rights
Anarchical Fallacies (1843)
Context: That which has no existence cannot be destroyed — that which cannot be destroyed cannot require anything to preserve it from destruction. Natural rights is simple nonsense: natural and imprescriptible rights, rhetorical nonsense — nonsense upon stilts. But this rhetorical nonsense ends in the old strain of mischievous nonsense for immediately a list of these pretended natural rights is given, and those are so expressed as to present to view legal rights. And of these rights, whatever they are, there is not, it seems, any one of which any government can, upon any occasion whatever, abrogate the smallest particle.
Source: "From Enlightenment to Revolution" (1975), p. 260
Context: But it is useless to subject this hash of uncritical language to critical questioning. We can make no sense of these sentences of Engels unless we consider them as symptoms of a spiritual disease. As a disease, however, they make excellent sense for, with great intensity, they display the symptoms of logophobia, now quite outspokenly as a desperate fear and hatred of philosophy. We even find named the specific object of fear and hatred: it is "the total context of things and of knowledge of things." Engels, like Marx, is afraid that the recognition of critical conceptual analysis might lead to the recognition of a "total context," of an order of being and perhaps even of cosmic order, to which their particular existences would be subordinate. If we may use the language of Marx: a total context must not exist as an autonomous subject of which Marx and Engels are insignificant predicates; if it exists at all, it must exist only as a predicate of the autonomous subjects Marx and Engels. Our analysis has carried us closer to the deeper stratum of theory that we are analysing at present, the meaning of logophobia now comes more clearly into view. It is not the fear of a particular critical concept, like Hegel's Idea, it is rather the fear of critical analysis in general. Submission to critical argument at any point might lead to the recognition of an order of the logos, of a constitution of being, and the recognition of such an order might reveal the revolutionary idea of Marx, the idea of establishing a realm of freedom and of changing the nature of man through revolution, as the blasphemous and futile nonsense which it is.
“For as children tremble and fear everything in the blind darkness, so we in the light sometimes fear what is no more to be feared than the things that children in the dark hold in terror and imagine will come true. This terror, therefore, and darkness of mind must be dispelled not by the rays of the sun and glittering shafts of daylight, but by the aspect and law of nature.”
Nam veluti pueri trepidant atque omnia caecis
in tenebris metuunt, sic nos in luce timemus
interdum, nilo quae sunt metuenda magis quam
quae pueri in tenebris pavitant finguntque futura.
hunc igitur terrorem animi tenebrasque necessest
non radii solis neque lucida tela diei
discutiant sed naturae species ratioque.
Book II, lines 55–61 (tr. Rouse)
De Rerum Natura (On the Nature of Things)
University of Havana address (2005)
Context: Man is born egotistical, a result of the conditioning of nature. Nature fills us with instincts; it is education that fills us with virtues. Nature makes us do things instinctively; one of these is the instinct for survival which can lead to infamy, while on the other side, our conscience can lead us to great acts of heroism. It doesn’t matter what each one of us is like, how different we are from each other, but when we unite we become one.
It is amazing that in spite of the differences between human beings, they can become as one in a single instant or they can be millions, and they can be a million strong just through their ideas. Nobody followed the Revolution as a cult to anyone or because they felt personal sympathy with any one person. It is only by embracing certain values and ideas that an entire people can develop the same willingness to make sacrifices of any one of those who loyally and sincerely try to lead them toward their destiny.
They may be considered as making a part, though a degraded part, of the families to which they belong.
Speech in the Virginia State Convention of 1829-1830, on the Question of the Ratio of Representation in the two Branches of the Legislature (2 December 1829) http://econfaculty.gmu.edu/wew/quotes/slavery.html
1820s
Salviati, Day Four, 278-279 Stillman Drake translation (1974)
Dialogues and Mathematical Demonstrations Concerning Two New Sciences (1638)
Context: The speed of the ball—thanks to opposition from the air—will not go on increasing forever. Rather, what will happen is seen in bodies of very little weight falling through no great distance; I mean, a reduction to equable motion, which will occur also in a lead or iron ball after the descent of some thousands of braccia. This bounded terminal speed will be called the maximum that such a heavy body can naturally attain through the air...
The Art of Peace (1992)
Context: If your opponent strikes with fire, counter with water, becoming completely fluid and free-flowing. Water, by its nature, never collides with or breaks against anything. On the contrary, it swallows up any attack harmlessly.
2 quotes in Monet's letter to , July 15, 1864; as cited in Mary M. Gedo (2013) Psychoanalytic Perspectives on Art. p. 114-15 / p. 60
1850 - 1870
Context: It seems to me, when I see nature, that I see it ready made, completely written — but then, try to do it! All this proves that one must think of nothing but them [impressions]; it is by dint of observation and reflection that one makes discoveries.
“I propose to show my fellows a man as nature made him, and this man shall be myself.”
Source: Confessions of Jean-Jacques Rousseau (1765-1770; published 1782), Book I, I
Context: I have entered on an enterprise which is without precedent, and will have no imitator. I propose to show my fellows a man as nature made him, and this man shall be myself.
“If Nature had been comfortable, mankind would never have invented architecture”
The Decay of Lying (1889)
Context: If Nature had been comfortable, mankind would never have invented architecture... In a house, we all feel of the proper proportions. Everything is subordinated to us, fashioned for our use and our pleasure.
“Freedom of Nature is, to be under no other restraint but the Law of Nature.”
Second Treatise of Civil Government, Ch. IV, sec. 21
Two Treatises of Government (1689)
Context: Freedom of Men under Government is, to have a standing Rule to live by, common to every one of that Society, and made by the Legislative Power erected in it; a Liberty to follow my own Will in all things, where the Rule prescribes not; and not to be subject to the inconstant, uncertain, unknown, Arbitrary Will of another Man: as Freedom of Nature is, to be under no other restraint but the Law of Nature.
Quote of Friedrich, 1821; as cited in Authenticity and Fiction in the Russian Literary Journey, 1790-1840 (2000) by Andreas Schönle, p. 108, from memoirs of Vasily Zhukovsky
Variant translation: I have to stay alone in order to fully contemplate and feel nature.
This answer of Friedrich is recorded by Vasily Zhukovsky who asked the painter in 1821 to travel together to Switzerland
1794 - 1840
Physics and Philosophy (1958)
Context: [I]n the Copenhagen interpretation of quantum theory we can indeed proceed without mentioning ourselves as individuals, but we cannot disregard the fact that natural science is formed by men. Natural science does not simply describe and explain nature; it is part of the interplay between nature and ourselves; it describes nature as exposed to our nature of questioning. This was a possibility of which Descartes could not have thought, but it makes a sharp separation between the world and the I impossible.
If one follows the great difficulty which even eminent scientists like Einstein had in understanding and accepting the Copenhagen interpretation... one can trace the roots... to the Cartesian partition.... it will take a long time for it [this partition] to be replaced by a really different attitude toward the problem of reality. <!--p. 81
Letter Seven (14 May 1904)
Letters to a Young Poet (1934)
Context: People have (with the help of conventions) oriented all their solutions toward the easy and toward the easiest side of the easy; but it is clear that we must hold to what is difficult; everything alive holds to it, everything in Nature grows and defends itself in its own way and is characteristically and spontaneously itself, seeks at all costs to be so and against all opposition. We know little, but that we must hold to what is difficult is a certainty that will not forsake us; it is good to be solitary, for solitude is difficult; that something is difficult must be a reason the more for us to do it.
To love is good, too: love being difficult. For one human being to love another: that is perhaps the most difficult of all our tasks, the ultimate, the last test and proof, the work for which all other work is but preparation.
"Notes on Nationalism" (1945)
Context: By "nationalism" I mean first of all the habit of assuming that human beings can be classified like insects and that whole blocks of millions or tens of millions of people can be confidently labelled "good" or "bad." But secondly — and this is much more important — I mean the habit of identifying oneself with a single nation or other unit, placing it beyond good and evil and recognizing no other duty than that of advancing its interests. Nationalism is not to be confused with patriotism. Both words are normally used in so vague a way that any definition is liable to be challenged, but one must draw a distinction between them, since two different and even opposing ideas are involved. By "patriotism" I mean devotion to a particular place and a particular way of life, which one believes to be the best in the world but has no wish to force on other people. Patriotism is of its nature defensive, both militarily and culturally. Nationalism, on the other hand, is inseparable from the desire for power. The abiding purpose of every nationalist is to secure more power and more prestige, not for himself but for the nation or other unit in which he has chosen to sink his own individuality.
"Reflections on Gandhi" (1949)
Context: I could see even then that the British officials who spoke of him with a mixture of amusement and disapproval also genuinely liked and admired him, after a fashion. Nobody ever suggested that he was corrupt, or ambitious in any vulgar way, or that anything he did was actuated by fear or malice. In judging a man like Gandhi one seems instinctively to apply high standards, so that some of his virtues have passed almost unnoticed. For instance, it is clear even from the autobiography that his natural physical courage was quite outstanding: the manner of his death was a later illustration of this, for a public man who attached any value to his own skin would have been more adequately guarded. Again, he seems to have been quite free from that maniacal suspiciousness which, as E. M. Forster rightly says in A Passage to India, is the besetting Indian vice, as hypocrisy is the British vice. Although no doubt he was shrewd enough in detecting dishonesty, he seems wherever possible to have believed that other people were acting in good faith and had a better nature through which they could be approached.
“I cannot get from the nature of the proposition to the individual logical operations!!!”
Journal entries (12 March 1915 and 15 March 1915) p. 41e
1910s, Notebooks 1914-1916
Context: I cannot get from the nature of the proposition to the individual logical operations!!!
That is, I cannot bring out how far the proposition is the picture of the situation. I am almost inclined to give up all my efforts.