Quotes about rage

page 5

What Falls Away (1997)

Source: An Animated Life (2003), p. 21

The Second Declaration of Havana (1962)

On hearing the proclamation dismissing him from office, which ended with the previous official wording "God Save the Queen" which had been abolished by his government and unilaterally re-instated by David Smith, the Governor-General's Official Secretary, at that moment - the first of many changes undertaken by the so-called "caretaker" government.

Source: [Gough Whitlam dead: His memorable quotes, 21 October 2014, 2 May 2019, https://www.smh.com.au/national/gough-whitlam-dead-his-memorable-quotes-20141021-1193jd.html, Sydney Morning Herald, smh.com.au, Murphy, D]

Source: No Logo: Taking Aim at the Brand Bullies 1999, Chapter Twelve, "Culture Jamming"

Canto IX, stanza 52 (tr. Fairfax)
Gerusalemme Liberata (1581)

Books, When Will Jesus Bring the Pork Chops? (2004)

Book I, lines 25-26
Davideis (1656)

August 30, 1932
India's Rebirth

From Her Books, I Have Chosen To Stay And Fight, FEMINISM

&quot;Interview with Old Nick&quot; http://www.guardian.co.uk/music/2008/feb/23/popandrock.features, The Guardian (February 23, 2008) <br class="br">God and religion

The Median Isn't the Message (1985)

The Betrayal of the Self - The Fear of Autonomy in Men and Women (1986)

'My Own Life' (1776), quoted in David Hume, Essays: Moral, Political, and Literary (1741–1777), ed. Eugene Miller (1985), p. xxxvii

Quote in a letter to his sister Juliette Courbet, 11 May 1870; as cited in Chu, Letters, p. 375; quoted in &#x27;Paysages de Mer - Courbet&#x27;s The Wave&#x27;, by Anthony White https://www.ngv.vic.gov.au/essay/paysages-de-mer-courbets-the-wave/ <br class="br">Courbet wrote to his sister about his two marine paintings exhibited at the 1870 Paris Salon <br class="br">1870s

“The Angry Young Man”, p. 111.
The Teachings of Don. B: Satires, Parodies, Fables, Illustrated Stories, and Plays of Donald Barthelme (1992)

Speech https://api.parliament.uk/historic-hansard/commons/1933/mar/23/european-situation#S5CV0276P0_19330323_HOC_299 in the House of Commons (23 March 1933) shortly after Hitler became Chancellor <br class="br">The 1930s

Source: Star Maker (1937), Chapter V: Worlds Innumerable; 2. Strange Mankinds (p. 62)

The Glass Bead Game (1943)

Maurice Glasman on Democracy, creative destruction and Wolf Hall https://soundcloud.com/university-of-cambridge/1-maurice-glasman-on-democracy

Life of Phocion
Bartlett's Familiar Quotations, 10th ed. (1919)

Source: The Outsider (1956), Chapter Three, The Romantic Outsider

As quoted by Jordanes, The Origin and Deeds of the Goths http://people.ucalgary.ca/~vandersp/Courses/texts/jordgeti.html#attila, translated by Charles C. Mierow

Blue Like Jazz (2003, Nelson Books)

The Works of Publius Virgilius Maro (2nd ed. 1654), Virgil's Æneis

Angry Young Man.
Song lyrics, Turnstiles (1976)

Source: The Second Light (1986), p. 21

Broken Lights Letters 1951-59.

Mühl angrily ridiculed my relapse into a “technique” that had to be overcome.
Source: Nervous Stillness on the Horizon (2006), P. 120 (1985)

Source: Uncle Tungsten (2001), pp. 178–179

Some Hope, Chapter 7

Stanza 1 <br class="br"> Ye Mariners of England http://www.poetsgraves.co.uk/Classic%20Poems/Campbell/ye%20mariners_of_england.htm (1800)

Source: Forced to be Free (1971), p. 78-79

1880s, The Future of the Colored Race (1886)

1992
July
Ron Paul Political Report
3
http://www.tnr.com/sites/default/files/PR_July92_p3.pdf, quoted in * 2012-01-03
Andy
Kroll
10 Extreme Claims in Ron Paul's Controversial Newsletters
Mother Jones
0362-8841
http://motherjones.com/politics/2012/01/ron-paul-newsletter-iowa-caucus-republican?page=2
Disputed, Newsletters, Ron Paul Political Report

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

In:p.36
Narcopolis

Variant translation: I, too, felt ready to start life all over again. It was as if that great rush of anger had washed me clean, emptied me of hope, and, gazing up at the dark sky spangled with its signs and stars, for the first time, the first, I laid my heart open to the benign indifference of the universe. To feel it so like myself, indeed, so brotherly, made me realize that I’d been happy, and that I was happy still. For all to be accomplished, for me to feel less lonely, all that remained to hope was that on the day of my execution there should be a huge crowd of spectators and that they should greet me with howls of execration.
As translated by Stuart Gilbert
The Stranger (1942)
Context: For the first time in a long time I thought about Maman. I felt as if I understood why at the end of her life she had taken a 'fiancé,' why she had played at beginning again. Even there, in that home where lives were fading out, evening was a kind of wistful respite. So close to death, Maman must have felt free then and ready to live it all again. Nobody, nobody had the right to cry over her. And I felt ready to live it all again too. As if the blind rage had washed me clean, rid me of hope; for the first time, in that night alive with signs and stars, I opened myself to the gentle indifference of the world. Finding it so much like myself — so like a brother, really — I felt I had been happy and that I was happy again. For everything to be consummated, for me to feel less alone, I had only to wish that there be a large crowd of spectators the day of my execution and that they greet me with cries of hate.

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.

Song lyrics, American Pie (1971), American Pie
Context: So come on, Jack be nimble, Jack be quick
Jack Flash sat on a candlestick
'Cause fire is the Devil's only friend
Oh, and as I watched him on the stage
My hands were clenched in fists of rage
No angel born in hell
Could break that Satan's spell
And as the flames climbed high into the night
To light the sacrificial rite
I saw Satan laughing with delight
The day the music died.

Source: Aeneid (29–19 BC), Book I, Line 150

The Patriot (1774)
Context: A man sometimes starts up a patriot, only by disseminating discontent, and propagating reports of secret influence, of dangerous counsels, of violated rights, and encroaching usurpation. This practice is no certain note of patriotism. To instigate the populace with rage beyond the provocation, is to suspend publick happiness, if not to destroy it. He is no lover of his country, that unnecessarily disturbs its peace. Few errours and few faults of government, can justify an appeal to the rabble; who ought not to judge of what they cannot understand, and whose opinions are not propagated by reason, but caught by contagion. The fallaciousness of this note of patriotism is particularly apparent, when the clamour continues after the evil is past.

Cooper's Hill, Line 189.
Context: Oh, could I flow like thee, and make thy stream
My great example, as it is my theme!
Though deep, yet clear; though gentle, yet not dull;
Strong without rage; without o'erflowing, full.

Source: Andre Cornelis (1886), Ch. 13
Context: I was suddenly carried away by rage to the point of losing all control over my frenzy. "Ah!" I cried, "since you will not do justice on yourself, die then, at once!" I stretched out my hand and seized the dagger which he had recently placed upon the table. He looked at me without flinching, or recoiling; indeed presenting his breast to me, as though to brave my childish rage. I was on his left bending down, and ready to spring. I saw his smile of contempt, and then with all my strength I struck him with the knife in the direction of the heart.
The blade entered his body to the hilt.
No sooner had I done this thing than I recoiled, wild with terror at the deed. He uttered a cry. His face was distorted with terrible agony, and he moved his right hand towards the wound, as though he would draw out the dagger. He looked at me, convulsed; I saw that he wanted to speak; his lips moved, but no sound issued from his mouth. The expression of a supreme effort passed into his eyes, he turned to the table, took a pen, dipped it into the inkstand, and traced two lines on a sheet of paper within his reach. He looked at me again, his lips moved once more, then he fell down like a log.

Seton Hall Address (2002)
Context: They killed in the name of God. But they are not the first. This began in pre-history; the tragedy is that it persists today.
Some would characterize the events of 9-11 as a clash of civilizations, and a conflict of religions. And to many it seems a simple and satisfying explanation.
But others would suggest, correctly in my view, that such an interpretation is both wrong-headed and dangerous. They recognize a civil war within Islam itself, as contending factions compete for power. They would argue that we must influence the struggle where we can, by supporting greater attention to the secular structures in the Islamic world, and by encouraging our own American Islamic community to speak out in support of America’s democratic values.
Ultimately, your generation will have the decisive voice. You will determine whether rage or reason guides the United States in the struggle to come. You will choose whether we are known for revenge or compassion. You will choose whether we, too, will kill in the name of God, or whether in His Name, we can find a higher civilization and a better means of settling our differences.
And this is not a new choice, not for your generation — it is a choice that many others have faced throughout history. Only now, we can hope that with your help and engagement we can find a new answer.

Directive (1947)
Context: p>This was no playhouse but a house in earnest.
Your destination and your destiny's
A brook that was the water of the house,
Cold as a spring as yet so near its source,
Too lofty and original to rage.(We know the valley streams that when aroused
Will leave their tatters hung on barb and thorn.)</p

"Hymn".
Context: When winds are raging o'er the upper ocean
And billows wild contend with angry roar,
'T is said, far down beneath the wild commotion
That peaceful stillness reigneth evermore.
Far, far beneath, the noise of tempests dieth
And silver waves chime ever peacefully,
And no rude storm, how fierce soe'er it flyeth
Disturbs the Sabbath of that deeper sea.

&quot;Letter to Joseph Priestley&quot; in response to Priestley&#x27;s &quot;experiments on the restoration of air [by plants] made noxious by animals breathing it, or putrefying it...&quot; read in Philosophical Transactions LXII 147-267 of the Royal Society (1772) and quoted in John Towill Rutt, Life and Correspondence of Joseph Priestley http://books.google.com/books?id=psMGAAAAQAAJ... Vol.1 (1831). <br class="br">Context: That the vegetable creation should restore the air which is spoiled by the animal part of it, looks like a rational system, and seems to be of a piece with the rest. Thus fire purifies water all the world over. It purifies it by distillation, when it raises it in vapours, and lets it fall in rain; and farther still by filtration, when keeping it fluid, it suffers that rain to percolate the earth. We knew before that putrid animal substances were converted into sweet vegetables when mixed with the earth and applied as manure; and now, it seems, that the same putrid substances, mixed with the air, have a similar effect. The strong, thriving state of your mint, in putrid air, seems to show that the air is mended by taking something from it, and not by adding to it. I hope this will give some check to the rage of destroying trees that grow near houses, which has accompanied our late improvements in gardening, from an opinion of their being unwholesome. I am certain, from long observation, that there is nothing unhealthy in the air of woods; for we Americans have everywhere our country habitations in the midst of woods, and no people on earth enjoy better health or are more prolific.

As quoted in The Complete Idiot's Guide to the Popes and the Papacy (2001) by Brandon Toropov, p. 26
Context: Let the storm rage and the sky darken — not for that shall we be dismayed. If we trust as we should in Mary, we shall recognize in her, the Virgin Most Powerful "who with virginal foot did crush the head of the serpent.

A Song of Defeat (1910)
Context: It is all as of old, the empty clangour,
The NOTHING scrawled on a five-foot page,
The huckster who, mocking holy anger,
Painfully paints his face with rage.
…
We that fight till the world is free,
We have no comfort in victory;
We have read each other as Cain his brother,
We know each other, these slaves and we.

Some Notes on Caravaggio (1956)
Context: Caravaggio speaks to us out of a consciousness that is brooding and obsessive, and affects us in a way that is not simply artistic. By this I mean that he comes close to presenting us with a sensation of amorphous and desperate desire unredeemed by an authoritative vision. It can be felt in the apprehensive boredom of the unsuccessful pictures and in the oppressive intensity of the best. If this sensation were deep enough it might have destructive effects, since we all live within that margin of order which we succeed in imposing on life, i. e., on the unfulfilled longings of the heart, and his work might then be truly diabolic. His genius operates in that world of antithesis where the conflict between ideal and reality rages, and the moral victory, i. e., the ultimate affirmation of the goodness of life, is always so tenuously won that we feel the dread of chaos intensely- even when he is completely successful. If there could be such a contradictory phenomenon as the uninnocent artist he might be it. He indicates the sort of sensations we might expect from such a monster. But since he is wholly innocent beneath the apparent evidence of corruption he ends by moving us in a profound and religious way.

The General History of Polybius as translated by James Hampton' (1762), Vol. II, pp. 177-178
The Histories

I. 1–5 (tr. Robert Fagles).
Iliad (c. 750 BC)
Context: Rage—Goddess, sing the rage of Peleus' son Achilles,
murderous, doomed, that cost the Achaeans countless losses,
hurling down to the House of Death so many sturdy souls,
great fighters' souls, but made their bodies carrion,
feasts for the dogs and birds.

"Country At War"
Country Sentiment (1920)
Context: Where nature with accustomed round
Sweeps and garnishes the ground
With kindly beauty, warm or cold —
Alternate seasons never old:
Heathen, how furiously you rage,
Cursing this blood and brimstone age,
How furiously against your will
You kill and kill again, and kill:
All thought of peace behind you cast,
Till like small boys with fear aghast,
Each cries for God to understand,
'I could not help it, it was my hand.

Sivakozhundu of Tiruvazhundur (1939)
Context: Listen, You can hear the thunder. Ten cracks in the last five minutes. The thunderstorm is a constant phenomenon, raging alternately over some part of the world or the other. Can a single man or creature escape death if all that charge of lightning strikes the earth? No. And therefore it is natural for thunder to crash, and only in the skies. But once in a long while lightning does strike the earth. Then, instead of killing its victim outright, it snatches his eyes away. Swami, would you say this is a natural phenomenon, or that it is against nature?

"The Side of a Hill" (written under the pseudonym "Paul Kane" out of his admiration for the film Citizen Kane) on The Paul Simon Song Book (1965)

Apollo and Dionysus (1969)
Context: [The hippies] were told that love - indiscriminate love for one's fellow man - is the highest virtue, and they obeyed. They were told that the merging of one's self with a herd, tribe, or community is the noblest way for a man to live, and they obeyed. There isn't a philosophical idea of today's establishment which they have not accepted, which they do not share. When they discovered this philosophy did not work, because in fact it cannot work, the hippies had neither the wit nor the courage to challenge it. They found, instead, an outlet for their impotent frustration by accusing their elders of hypocrisy, as if hypocrisy were the only obstacle to the realization of their dreams. And, left blindly, helplessly lobotomized in the face of an inexplicable reality that is not amenable to their feelings, they have no recourse but the shouting of obscenities at anything that frustrates their whims; at man, or at the rainy sky, indiscriminately, with no concept of the difference. It is typical of today's culture that the proponents of seething, raging hostility are taken as advocates of love.

"The Next War".
Fairies and Fusiliers (1917)
Context: Kaisers and Czars will strut the stage
Once more with pomp and greed and rage;
Courtly ministers will stop
At home and fight to the last drop;
By the million men will die
In some new horrible agony...

Black Boy (1945)

Don Alvarez in Act IV, Scene 1.
Alzira: A Tragedy (1736)
Context: Youth is ever apt to judge in haste,
And lose the medium in the wild extreme,
Do not repent, but regulate your passion:
Though love is reason, its excess is rage.
Give me, at least, your promise to reflect,
In cool, impartial solitude, and still.
No last decision till we meet again.

Source: To the Memory of My Beloved, the Author, Mr. William Shakespeare (1618), Lines 71 - 80
Context: Sweet swan of Avon! what a sight it were
To see thee in our water yet appear,
And make those flights upon the banks of Thames,
That so did take Eliza, and our James.
But stay, I see thee in the hemisphere
Advanc'd, and made a constellation there!
Shine forth, thou star of poets, and with rage,
Or influence, chide, or cheer the drooping stage,
Which, since thy flight from hence, hath mourn'd like night,
And despairs day, but for thy volumes light.

"Campo dei Fiori" (1943), trans. Louis Iribarne and David Brooks
Rescue (1945)
Context: Those dying here, the lonely
Forgotten by the world,
Our tongue becomes for them
The language of an ancient planet.
Until, when all is legend
And many years have passed,
On a great Campo di Fiori
Rage will kindle at a poet's word.

&quot;The Mass Psychology of Terrorism&quot; from Implicating Empire, edited by Stanley Aronowitz, Heather Gautney and Clyde W. Barrow (2003) http://journalism.nyu.edu/faculty/files/Willis-The%20Mass%20Psychology%20of%20Terrorism.pdf <br class="br">Context: Can the high level of violence in patriarchal cultures be attributed to people&#x27;s chronic, if largely unconscious, rage over the denial of their freedom and pleasure? To what extent is sanctioned or officially condoned violence — from war and capital punishment to lynching, wife-beating and the rape of &quot;bad&quot; women to harsh penalties for &quot;immoral&quot; activities like drug-taking and nonmarital sex to the religious and ideological persecution of totalitarian states — in effect a socially approved outlet for expressing that rage, as well as a way of relieving guilt by projecting one&#x27;s own unacceptable desires onto scapegoats?

Plato, Republic, 1.329c. Translated by Paul Shorey.

No. 13
1790s, Discourses on Davila (1790)
Context: Are riches, honors, and beauty going out of fashion? Is not the rage for them, on the contrary, increased faster than improvement in knowledge? As long as either of these are in vogue, will there not be emulations and rivalries? Does not the increase of knowledge in any man increase his emulation; and the diffusion of knowledge among men multiply rivalries? Has the progress of science, arts, and letters yet discovered that there are no passions in human nature? no ambition, avarice, or desire of fame? Are these passions cooled, diminished, or extinguished? Is the rage for admiration less ardent in men or women? Have these propensities less a tendency to divisions, controversies, seditions, mutinies, and civil wars than formerly? On the contrary, the more knowledge is diffused, the more the passions are extended, and the more furious they grow.

Wartime Prayers
Song lyrics, Surprise (2006)
Context: Because you cannot walk with the holy,
If you're just a halfway decent man.
But I don't pretend that I'm a mastermind
With a genius marketing plan.I'm trying to tap into some wisdom,
Even a little drop would do.
I want to rid my heart of envy
And cleanse my soul of rage
Before I'm through.

My Reviewers Reviewed (lecture from June 27, 1877, San Francisco, CA)
Context: It is a mystery to me why the editors of religious papers are so malicious, why they endeavor to answer argument with calumny. Is it because they feel the sceptre slowly slipping from their hands? Is it the result of impotent rage? Is it because there is being written upon every orthodox brain a certificate of intellectual inferiority?

2014, "Narendra Modi on the Role of NDTV during the 2002 Riots", 2014
Context: What is worse, when I got the matter enquired into by the local police, we found out that it was a small, insignificant structure under a tree which had been damaged a little bit by some crazy individual. But NDTV presented it as an attack on a Hanuman mandir. When the fires were raging these journalists were pouring fuel on those fires.

On how she perceives female rage in “Gillian Flynn Isn’t Going to Write the Kind of Women You Want” https://www.vanityfair.com/hollywood/2018/06/gillian-flynn-isnt-going-to-write-the-kind-of-women-you-want in Vanity Fair (2018 Jun 28)

On how female rage is portrayed in Monstress in “Marjorie Liu on the Road to Making Monstress” https://www.theatlantic.com/entertainment/archive/2017/09/marjorie-liu-monstress-interview/539394/ in The Atlantic (2017 Sep 14)

259
Armageddon

117
Leaves of Morya’s Garden: Book One (The Call) (1924)

On writing about various types of relationships in “Interviews: Beverly Jenkins” https://bookpage.com/interviews/24085-beverly-jenkins-romance#.Xflpo-lKjcs in BookPage (2019 May 28)

“There is something in what you say,” Dahl admitted. “I’ve been aware for some time of the shortcomings inherent in the sane, dispassionate thinking that we scientists advocate. People don’t pay any attention. Unless there’s an emergency like Love Canal or Chernobyl, the idea of maintaining and upgrading the earth and its ecosystems is not exactly box-office.”
Source: Hunter/Victim (1988), Chapter 65 (p. 259)

Source: Pène du Bois (1897), p. 97.

On what inspired him to write the play Home in “Lyrical, Uplifting HOME by Samm-Art Williams Comes to ICT” https://www.broadwayworld.com/los-angeles/article/Lyrical-Uplifting-HOME-by-Samm-Art-Williams-Comes-to-ICT-20170915 in Broadway World: Los Angeles (2017 Sep 15)

p. 1 https://books.google.com/books?id=uvIQbop4cdsC&amp;pg=PA1. <br class="br">Feminist Theory: From Margin to Center (1984), Chapter 1: Black Women: Shaping Feminist Theory

He has no need to seek it in anguish, to invent it, to scrutinize it patiently when he has found it, to prove it in action, to verify it by its consequences, or, finally, to shoulder he responsibilities of the moral choice be has made. It is not by chance that the great outbursts of anti‐Semitic rage conceal a basic optimism. The anti‐Semite as cast his lot for Evil so as not to have to cast his lot for Good. The more one is absorbed in fighting Evil, the less one is tempted to place the Good in question. One does not need to talk about it, yet it is always understood in the discourse of the anti‐Semite and it remains understood in his thought. When he has fulfilled his mission as holy destroyer, the Lost Paradise will reconstitute itself. For the moment so many tasks confront the anti‐Semite that he does not have time to think about it. He is in the breach, fighting, and each of his outbursts of rage is a pretext to avoid the anguished search for the Good.
Pages 31-32
Anti-Semite and Jew (1945)

The Brothers Karamazov (1879–1880), The Grand Inquisitor

Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 3

[Jeremy Scahill Testifies Before Congress on America's Secret Wars, The Nation, http://www.thenation.com/blog/156977/jeremy-scahill-testifies-congress-americas-secret-wars#, December 9, 2010, January 2, 2013]

David Farber, on Turse's views about Columbine High School massacre. The Martyrs of Columbine: Faith and the Politics of Tragedy, p. 25.

But is it "hostile," really, to take a look at the ferocity of the emotion they call "hostility"?
Paris Review Interview (1986)

&quot; The Meat Eaters http://opinionator.blogs.nytimes.com/2010/09/19/the-meat-eaters/&quot;, The New York Times, 19 Sept. 2010

The Tain (p. 252)
Short Fiction, Looking for Jake (2005)

"The Next War"
Fairies and Fusiliers (1917)

On becoming a juvenile delinquent in “In New Memoir &#x27;Ordinary Girls,&#x27; Jaquira Díaz Searches For Home” https://www.npr.org/2019/10/29/774306278/jaquira-d-az-on-her-memoir-ordinary-girls in NPR (2019 Oct 29)

Rimas, Sonnet 81 (as translated by Richard Zenith) <br class="br"> Listen to the poem in Portuguese https://www.youtube.com/watch?v=4ToldDy8izc&amp;feature=youtu.be&amp;t=33s <br class="br">Lyric poetry, Não pode tirar-me as esperanças, Amor é fogo que arde sem se ver <br class="br">Original: (pt) &lt;p&gt; Amor é um fogo qu&#x27;arde sem se ver,<br>É ferida que dói, e não se sente,<br>É um contentamento descontente,<br>É dor que desatina sem doer.&lt;/p&gt;&lt;p&gt;É um não querer mais que bem querer,<br>É um andar solitário entre a gente,<br>É nunca contentar-se de contente,<br>É um cuidar que ganha em se perder.&lt;/p&gt;&lt;p&gt;É querer estar preso por vontade,<br>É servir a quem vence o vencedor<br>É ter com quem nos mata lealdade.&lt;/p&gt;&lt;p&gt;Mas como causar pode seu favor<br>Nos corações humanos amizade,<br>Se tão contrário a si é o mesmo Amor?&lt;/p&gt;

Source: Twitter https://twitter.com/repjohnlewis/status/1266878938049101826, (30 May 2020)

2021, January, Presidential Inaugural Address (2021)

Brunella, Act II, scene ii.
Theater Quotes

Dan Fante [quote appears on Goodreads but does not state a source]
Unsourced

Source: The Foundation series (1951–1993), Forward the Foundation (1993), Part 1 "Eto Demerzel", Chapter 5

from the 1999 book Hating Whitey and Other Progressive Causes.
1990s

Source: 1860s, The Massacre Of St. Bartholomew (1869)

Variant: I’ve learned that I must find positive outlets for anger or it will destroy me. There is a certain anger; it reaches such intensity that to express it fully would require homicidal rage — self-destructive, destroy-the-world rage — and its flame burns because the world is so unjust. I have to try to find a way to channel that anger to the positive, and the highest positive is forgiveness.
Source: The Measure of a Man (2000)

"Fight Music"
2000s, Devil's Night [with D12] (2001)