Quotes about the dead

page 31

Source: Nationalism and Culture (1937), Ch. 15 "Nationalism — A Political Religion"
Context: We have increased and developed our technical ability to a degree which appears almost fantastic, and yet man has not become richer thereby; on the contrary he has become poorer. Our whole industry is in a state of constant insecurity. And while billions of wealth are criminally destroyed in order to maintain prices, in every country millions of men live in the most frightful poverty or perish miserably in a world of abundance and so-called "overproduction." The machine, which was to have made work easier for men, has made it harder and has gradually changed its inventor himself into a machine who must adjust himself to every motion of the steel gears and levers. And just as they calculate the capacity of the marvellous mechanism to the tiniest fraction, they also calculate the muscle and nerve force of the living producers by definite scientific methods and will not realise that thereby they rob him of his soul and most deeply defile his humanity. We have come more and more under the dominance of mechanics and sacrificed living humanity to the dead rhythm of the machine without most of us even being conscious of the monstrosity of the procedure. Hence we frequently deal with such matters with indifference and in cold blood as if we handled dead things and not the destinies of men.

Said while the French financial system was on the verge of collapse, as quoted in Dictionary of Phrase and Fable (1898) by E. Cobham Brewer. Brewer states that this was sometimes attributed to the Austrian statesman Klemens Wenzel von Metternich, but that he was probably simply quoting Madame de Pompadour.

Letter to Arsacius, High-priest of Galatia (June? 362), as translated by Emily Wilmer Cave Wright, in The Works of the Emperor Julian, Volume III (1913)
General sources
Context: The Hellenic religion does not yet prosper as I desire, and it is the fault of those who profess it; for the worship of the gods is on a splendid and magnificent scale, surpassing every prayer and every hope. May Adrasteia pardon my words, for indeed no one, a little while ago, would have ventured even to pray for a change of such a sort or so complete within so short a time. Why, then, do we think that this is enough, why do we not observe that it is their benevolence to strangers, their care for the graves of the dead and the pretended holiness of their lives that have done most to increase atheism? I believe that we ought really and truly to practise every one of these virtues. And it is not enough for you alone to practise them, but so must all the priests in Galatia, without exception. … In every city establish frequent hostels in order that strangers may profit by our benevolence; I do not mean for our own people only, but for others also who are in need of money. I have but now made a plan by which you may be well provided for this; for I have given directions that 30,000 modii of corn shall be assigned every year for the whole of Galatia, and 60,000 pints of wine. I order that one-fifth of this be used for the poor who serve the priests, and the remainder be distributed by us to strangers and beggars. For it is disgraceful that, when no Jew ever has to beg, and the impious Galilaeans support not only their own poor but ours as well, all men see that our people lack aid from us. Teach those of the Hellenic faith to contribute to public service of this sort, and the Hellenic villages to offer their first fruits to the gods; and accustom those who love the Hellenic religion to these good works by teaching them that this was our practice of old.

Notes Toward a Supreme Fiction (1942), It Must Be Abstract
Context: p>Phoebus is dead, ephebe. But Phoebus was
A name for something that never could be named.
There was a project for the sun and is.There is a project for the sun. The sun
Must bear no name, gold flourisher, but be
In the difficulty of what it is to be.</p

"Child of Europe" (1946)
Daylight (1953)
Context: He who invokes history is always secure.
The dead will not rise to witness against him.You can accuse them of any deeds you like.
Their reply will always be silence.Their empty faces swim out of the deep dark.
You can fill them with any features desired.Proud of dominion over people long vanished,
Change the past into your own, better likeness.

This period of robotization is called the Kali Yuga, the Age of Strife and Empire...
The Purpose of Life is Religious Discovery
Start your own Religion (1967)

The Horses of Achilles http://www.cavafy.com/poems/content.asp?id=134&cat=1
Collected Poems (1992)
Context: When they saw Patroklos dead
— so brave and strong, so young —
the horses of Achilles began to weep;
their immortal nature was upset deeply
by this work of death they had to look at.

"Forgiveness" (7 July 2007)
Context: If that is not the case, then we are talking about something that happened in the past, even if it was today, this morning, but it's over. You know, there are people dead and buried in their graves still affecting people, because no one ever forgave them for what they did — that's what not forgiving does — it lets an event live and live with bitterness and hurt, when it needs to be let go.

Source: Treasure Island (1883), Ch. 1, The Old Sea-dog at the Admiral Benbow.
Context: Fifteen men on the dead man's chest —
Yo-ho-ho, and a bottle of rum!
Drink and the devil had done for the rest —
Yo-ho-ho, and a bottle of rum!

Mrs. Alving, Act II
Ghosts (1881)
Context: I am half inclined to think we are all ghosts, Mr. Manders. It is not only what we have inherited from our fathers and mothers that exists again in us, but all sorts of old dead ideas and all kinds of old dead beliefs and things of that kind. They are not actually alive in us; but there they are dormant, all the same, and we can never be rid of them. Whenever I take up a newspaper and read it, I fancy I see ghosts creeping between the lines. There must be ghosts all over the world. They must be as countless as the grains of the sands, it seems to me. And we are so miserably afraid of the light, all of us.

The Bachelor Home Companion (1986)

Source: The Quick and the Dead (1973), Ch. 4; L'amour here, and in the title of the work, uses a double entendre, with reference to archaic use of "quick" to mean "living" and a famous idiom regarding the living and the dead which originated in William Tyndale's English translation of the New Testament (1526), 2 Timothy 4:1: "I testifie therfore before god and before the lorde Iesu Christ which shall iudge quicke and deed at his aperynge in his kyngdom."
Context: He had seen Hyle shoot, and he had seen only one man he thought was as good... just one. He'd seen Con Vallian down in the Bald Knob country that time, and Con was quick. He was almighty quick at a time when a man was either quick or he was dead.

"Three Poems of the Atomic Bomb: Dirge for the New Sunrise"
The Canticle of the Rose (1949)

III.
Outline of the Doctrine of Knowledge (1810)
Context: This Being out of God cannot, by any means, be a limited, completed, and inert Being, since God himself is not such a dead Being, but, on the contrary, is Life; — but it can only be a Power, since only a Power is the true formal picture or Schema of Life. And indeed it can only be the Power of realising that which is contained in itself — a Schema.

1920s, Truth is a Pathless Land (1929)
Context: I maintain that Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. That is my point of view, and I adhere to that absolutely and unconditionally. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. If you first understand that, then you will see how impossible it is to organize a belief. A belief is purely an individual matter, and you cannot and must not organize it. If you do, it becomes dead, crystallized; it becomes a creed, a sect, a religion, to be imposed on others. This is what everyone throughout the world is attempting to do. Truth is narrowed down and made a plaything for those who are weak, for those who are only momentarily discontented. Truth cannot be brought down, rather the individual must make the effort to ascend to it. You cannot bring the mountain-top to the valley. If you would attain to the mountain-top you must pass through the valley, climb the steeps, unafraid of the dangerous precipices.

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. XIX : Grand Pontiff, p. 312
Context: The true Mason labors for the benefit of those that are to come after him, and for the advancement and improvement of his race. That is a poor ambition which contents itself within the limits of a single life. All men who deserve to live, desire to survive their funerals, and to live afterward in the good that they have done mankind, rather than in the fading characters written in men's memories. Most men desire to leave some work behind them that may outlast their own day and brief generation. That is an instinctive impulse, given by God, and often found in the rudest human heart; the surest proof of the soul's immortality, and of the fundamental difference between man and the wisest brutes. To plant the trees that, after we are dead, shall shelter our children, is as natural as to love the shade of those our fathers planted.

On the casualty rate
Don Swaim interview (1975)
Context: Especially in the beginning of the war, the guys who became good soldiers, and good infantry men sort of had to accept that they were dead — that they weren't going to get out of it. The statistics were so much their enemy that there wouldn't be much chance that in four or five years, that they would survive it. Some did... and in fact most of the men who got in combat did survive it.<!-- 07:05

"Clinical Notes" in The American Mercury (January 1924), p. 75; also in Prejudices, Fourth Series (1924)
1920s
Context: Critical note.—Of a piece with the absurd pedagogical demand for so-called constructive criticism is the doctrine that an iconoclast is a hollow and evil fellow unless he can prove his case. Why, indeed, should he prove it? Is he judge, jury, prosecuting officer, hangman? He proves enough, indeed, when he proves by his blasphemy that this or that idol is defectively convincing—that at least one visitor to the shrine is left full of doubts. The fact is enormously significant; it indicates that instinct has somehow risen superior to the shallowness of logic, the refuge of fools. The pedant and the priest have always been the most expert of logicians—and the most diligent disseminators of nonsense and worse. The liberation of the human mind has never been furthered by dunderheads; it has been furthered by gay fellows who heaved dead cats into sanctuaries and then went roistering down the highways of the world, proving to all men that doubt, after all, was safe—that the god in the sanctuary was finite in his power and hence a fraud. One horse-laugh is worth ten thousand syllogisms. It is not only more effective; it is also vastly more intelligent.

Source: Space Chantey (1968), Ch. 1

Stanza 21
Locksley Hall Sixty Years After (1886)

Summation for the Prosecution, July 26, 1946
Quotes from the Nuremberg Trials (1945-1946)
Context: These men saw no evil, spoke none, and none was uttered in their presence. This claim might sound very plausible if made by one defendant. But when we put all their stories together, the impression which emerges of the Third Reich, which was to last a thousand years, is ludicrous. If we combine only the stories of the front bench, this is the ridiculous composite picture of Hitler's Government that emerges. It was composed of:
A No. 2 man who knew nothing of the excesses of the Gestapo which he created, and never suspected the Jewish extermination programme although he was the signer of over a score of decrees which instituted the persecution of that race;
A No. 3 man who was merely an innocent middleman transmitting Hitler's orders without even reading them, like a postman or delivery boy;
A Foreign Minister who knew little of foreign affairs and nothing of foreign policy;
A Field-Marshal who issued orders to the armed forces but had no idea of the results they would have in practice …
… This may seem like a fantastic exaggeration, but this is what you would actually be obliged to conclude if you were to acquit these defendants.
They do protest too much. They deny knowing what was common knowledge. They deny knowing plans and programmes that were as public as Mein Kampf and the Party programme. They deny even knowing the contents of documents which they received and acted upon. … The defendants have been unanimous, when pressed, in shifting the blame on other men, sometimes on one and sometimes on another. But the names they have repeatedly picked are Hitler, Himmler, Heydrich, Goebbels, and Bormann. All of these are dead or missing. No matter how hard we have pressed the defendants on the stand, they have never pointed the finger at a living man as guilty. It is a temptation to ponder the wondrous workings of a fate which has left only the guilty dead and only the innocent alive. It is almost too remarkable.
The chief villain on whom blame is placed — some of the defendants vie with each other in producing appropriate epithets — is Hitler. He is the man at whom nearly every defendant has pointed an accusing finger.
I shall not dissent from this consensus, nor do I deny that all these dead and missing men shared the guilt. In crimes so reprehensible that degrees of guilt have lost their significance they may have played the most evil parts. But their guilt cannot exculpate the defendants. Hitler did not carry all responsibility to the grave with him. All the guilt is not wrapped in Himmler's shroud. It was these dead men whom these living chose to be their partners in this great conspiratorial brotherhood, and the crimes that they did together they must pay for one by one.

1930s, My Credo (1932)
Context: The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as all serious endeavor in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our mind cannot grasp and whose beauty and sublimity reaches us only indirectly and as a feeble reflection, this is religiousness.
In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all that there is.

The Tragic Sense of Life (1913), X : Religion, the Mythology of the Beyond and the Apocatastasis
Context: Jesus said that God was not the God of the dead, but of the living. And the other life is not, in fact, thinkable to us except under the same forms as those of this earthly and transitory life.

Response when offered the Chair in Chinese at Cambridge, as quoted in Orientalism and the Operatic World (2015) by Nicholas Tarling, p. 78

Anarchism And Other Impediments To Anarchy (1985)
Context: The history of anarchism is a history of unparalleled defeat and martyrdom, yet anarchists venerate their victimized forebears with a morbid devotion which occasions suspicion that the anarchists, like everybody else, think that the only good anarchist is a dead one. Revolution — defeated revolution — is glorious, but it belongs in books and pamphlets. In this century — Spain in 1936 and France in 1968 are especially clear cases — the revolutionary upsurge caught the official, organized anarchists flat-footed and initially non-supportive or worse. The reason is not far to seek. It's not that all these ideologues were hypocrites (some were). Rather, they had worked out a daily routine of anarchist militancy, one they unconsciously counted on to endure indefinitely since revolution isn't really imaginable in the here-and-now, and they reacted with fear and defensiveness when events outdistanced their rhetoric.
In other words, given a choice between anarchism and anarchy, most anarchists would go for the anarchism ideology and subculture rather than take a dangerous leap into the unknown, into a world of stateless liberty.

¶ 234 - 235.
An Humble, Earnest and Affectionate Address to the Clergy (1761)
Context: The eternal Son of God came into the world, only for the sake of this new birth, to give God the glory of restoring it to all the dead sons of fallen Adam. All the mysteries of this incarnate, suffering, dying Son of God, all the price that he paid for our redemption, all the washings that we have from his all-cleansing blood poured out for us, all the life that we receive from eating his flesh, and drinking his blood, have their infinite value, their high glory, and amazing greatness in this, because nothing less than these supernatural mysteries of a God-man, could raise that new creature out of Adam's death, which could be again a living temple, and deified habitation of the Spirit of God.
That this new birth of the Spirit, or the divine life in man, was the truth, the substance, and sole end of his miraculous mysteries, is plainly told us by Christ himself, who at the end of all his process on earth, tells his disciples, what was to be the blessed, and full effect of it, namely, that the Holy Spirit, the comforter (being now fully purchased for them) should after his ascension, come in the stead of a Christ in the flesh. "If I go not away," says he, "the comforter will not come; but if I go away, I will send him unto you, and he shall guide you into all truth." Therefore all that Christ was, did, suffered, dying in the flesh, and ascending into heaven, was for this sole end, to purchase for all his followers a new birth, new life, and new light, in and by the Spirit of God restored to them, and living in them, as their support, comforter, and guide into all truth. And this was his, "LO, I AM WITH YOU ALWAY, EVEN UNTO THE END OF THE WORLD.

The Pardon
Context: I started in to cry and call his name,
Asking forgiveness of his tongueless head.
... I dreamt the past was never past redeeming:
But whether this was false or honest dreaming
I beg death's pardon now. And mourn the dead.

Source: Locksley Hall Sixty Years After (1886), Line 172

Source: The History of Rasselas, Prince of Abissinia (1759), Chapter 31
Context: “That the dead are seen no more,” said Imlac, “I will not undertake to maintain against the concurrent and unvaried testimony of all ages and of all nations. There is no people, rude or learned, among whom apparitions of the dead are not related and believed. This opinion, which perhaps prevails as far as human nature is diffused, could become universal only by its truth: those that never heard of one another would not have agreed in a tale which nothing but experience can make credible. That it is doubted by single cavillers can very little weaken the general evidence, and some who deny it with their tongues confess it by their fears.
“Yet I do not mean to add new terrors to those which have already seized upon Pekuah. There can be no reason why spectres should haunt the Pyramid more than other places, or why they should have power or will to hurt innocence and purity. Our entrance is no violation of their privileges: we can take nothing from them; how, then, can we offend them?”

St. I
Ode to the West Wind (1819)
Context: O wild West Wind, thou breath of Autumn's being,
Thou, from whose unseen presence the leaves dead
Are driven, like ghosts from an enchanter fleeing,
Yellow, and black, and pale, and hectic red,
Pestilence-stricken multitudes: O thou,
Who chariotest to their dark wintry bed
The winged seeds, where they lie cold and low,
Each like a corpse within its grave, until
Thine azure sister of the spring shall blow
Her clarion o'er the dreaming earth.

Source: The Anarchist Cookbook (1971), Chapter Three: "Natural, Nonlethal, and Lethal Weapons", p. 92.
Context: It is easy to pick up a weapon and in a short while become a reasonably good shot. This makes it extremely easy for the virtually untrained individual to come to believe that he is an expert in ballistics. False confidence is as great a fault as no confidence at all. In the training of any freedom fighters there must be a merger of fearlessness and intelligent caution. A dead man has no use for confidence or courage.

Re Ezra Pound (p. 69)
i : six nonlectures (1953)

John Rivers in The Genius and the Goddess (1955)
Context: You can't worship a spirit in spirit, unless you do it now. Wallowing in the past may be good literature. As wisdom, it's hopeless. Time Regained is Paradise Lost, and Time Lost is Paradise Regained. Let the dead bury their dead. If you want to live at every moment as it presents itself, you've got to die to every other moment.

Source: How Language Works, 2007, p. 357
Context: However language began, one thing is certain – it immediately began to change, and has been changing ever since. Languages are always in a state of flux. Change affects the way people speak as inevitably as it does any other area of human life. Language purists do not welcome it, but they can do very little about it. Language would stand still only if society did. A world of unchanging linguistic excellence, based on the brilliance of earlier literary forms, exists only in fantasy. The only languages that do not change are dead ones.

2:1-10 https://www.biblegateway.com/passage/?search=Ephesians+2&version=KJV;SBLGNT (KJV)
Epistle to the Ephesians
Context: And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

The Golden Man (1954)
Context: In one dim scene he saw himself lying charred and dead; he had tried to run through the line, out the exit.
But that scene was vague. One wavering, indistinct still out of many. The inflexible path along which he moved would not deviate in that direction. It would not turn him that way. The golden figure in that scene, the miniature doll in that room, was only distantly related to him. It was himself, but a far-away self. A self he would never meet. He forgot it and went on to examine the other tableau.
The myriad of tableaux that surrounded him were an elaborate maze, a web which he now considered bit by bit. He was looking down into a doll's house of infinite rooms, rooms without number, each with its furniture, its dolls, all rigid and unmoving. <!-- The same dolls and furniture were repeated in many. He, himself, appeared often. The two men on the platform. The woman. Again and again the same combinations turned up; the play was redone frequently, the same actors and props moved around in all possible ways.
Before it was time to leave the supply closet, Cris Johnson had examined each of the rooms tangent to the one he now occupied. He had consulted each, considered its contents thoroughly.
He pushed the door open and stepped calmly out into the hall. He knew exactly where he was going. And what he had to do. Crouched in the stuffy closet, he had quietly and expertly examined each miniature of himself, observed which clearly-etched configuration lay along his inflexible path, the one room of the doll house, the one set out of legions, toward which he was moving.

"The Battle of Lovell's Pond," poem first published in the Portland Gazette (November 17, 1820).
Context: p>The warriors that fought for their country, and bled,
Have sunk to their rest; the damp earth is their bed;
No stone tells the place where their ashes repose,
Nor points out the spot from the graves of their foes.They died in their glory, surrounded by fame,
And Victory's loud trump their death did proclaim;
They are dead; but they live in each Patriot's breast,
And their names are engraven on honor's bright crest.</p

"The Dehumanisation of Art"; Ortega y Gasset later used this passage in The Revolt of the Masses (1929), quoting it in Ch. III: The Height Of The Times
The Dehumanization of Art and Ideas about the Novel (1925)
Context: This grave dissociation of past and present is the generic fact of our time and the cause of the suspicion, more or less vague, which gives rise to the confusion characteristic of our present-day existence. We feel that we actual men have suddenly been left alone on the earth; that the dead did not die in appearance only but effectively; that they can no longer help us. Any remains of the traditional spirit have evaporated. Models, norms, standards are no use to us. We have to solve our problems without any active collaboration of the past, in full actuality, be they problems of art, science, or politics. The European stands alone, without any living ghosts by his side; like Peter Schlehmil he has lost his shadow. This is what always happens when midday comes.

2005
Context: Newsweek couldn't wait a moment to run a story that predictably ginned up Islamic savages into murderous riots in Afghanistan, leaving hundreds injured and 16 dead. Who could have seen that coming? These are people who stone rape victims to death because the family "honor" has been violated and who fly planes into American skyscrapers because — wait, why did they do that again?
Come to think of it, I'm not sure it's entirely fair to hold Newsweek responsible for inciting violence among people who view ancient Buddhist statues as outrageous provocation — though I was really looking forward to finally agreeing with Islamic loonies about something. (Bumper sticker idea for liberals: News magazines don't kill people, Muslims do.)

If you were to say of these men that they are not guilty, it would be as true to say that there has been no war, there are no slain, there has been no crime.
Summation for the Prosecution, July 26, 1946
Quotes from the Nuremberg Trials (1945-1946)

Potterism (1921) p.196. https://books.google.com/books?id=9tDSm2WzQxsC&pg=PA196
Context: Jane: What do you think of his book Arthur?
Gideon: I don't think of it. I've had no reason to, particularly. I've not had to review it.... I'm afraid I'm hopeless about novels just now, that's the fact. I'm sick of the form—slices of life served up cold in three hundred pages. Oh, it's very nice; it makes nice reading for people. But what's the use? Except, of course, to kill time for those who prefer it dead. But as things in themselves, as art, they've been ruined by excess. My critical sense is blunted just now. I can hardly feel the difference, though I can see it, between a good novel and a bad one. I couldn't write one, good or bad, to save my life, I know that. And I've got to the stage when I wish other people wouldn't. I wish everyone would shut up, so that we could hear ourselves think...

1840s, Past and Present (1843)
Context: Not a May-game is this man's life; but a battle and a march, a warfare with principalities and powers. No idle promenade through fragrant orange-groves and green flowery spaces, waited on by the choral Muses and the rosy Hours: it is a stern pilgrimage through burning sandy solitudes, through regions of thick-ribbed ice. He walks among men; loves men, with inexpressible soft pity,—as they cannot love him: but his soul dwells in solitude, in the uttermost parts of Creation. In green oases by the palm-tree wells, he rests a space; but anon he has to journey forward, escorted by the Terrors and the Splendours, the Archdemons and Archangels. All Heaven, all Pandemonium are his escort. The stars keen-glancing, from the Immensities, send tidings to him; the graves, silent with their dead, from the Eternities. Deep calls for him unto Deep.

As acting head of the Jewish Agency Political Department visited Arab Haifa and reported to the Jewish Agency Executive (6 May 1948); as quoted in "The birth of the Palestinian Refuge problem revisited" by Benny Morris, p. 309/10 of 2nd Edition 2004, citing Protocol of meeting of JAE, 6 May 1948, CZA 45/2
Context: It is a dreadful thing to see the dead city. Next to the port I found children, women, the old, waiting for a way to leave. I entered the houses, there were houses where the coffee and pita bread were left on the table, and I could not avoid [thinking] that this, indeed, had been the picture in many Jewish towns [i. e., in Europe, during World War II]'.

"History as Counter-Method and Anti-Abstraction," Clio and the Doctors (1974)
Context: History, like a vast river, propels logs, vegetation, rafts, and debris; it is full of live and dead things, some destined for resurrection; it mingles many waters and holds in solution invisible substances stolen from distant soils. Anything may become part of it; that is why it can be an image of the continuity of mankind. And it is also why some of its freight turns up again in the social sciences: they were constructed out of the contents of history in the same way as houses in medieval Rome were made out of stones taken from the Coliseum. But the special sciences based on sorted facts cannot be mistaken for rivers flowing in time and full of persons and events. They are systems fashioned with concepts, numbers, and abstract relations. For history, the reward of eluding method is to escape abstraction.

Source: Andre Cornelis (1886), Ch. 14
Context: I had to take the necessary steps to prevent this alleged suicide from getting known, to see the commissary of police and the "doctor of the dead." I had to preside at the funeral ceremonies, to receive the guests and act as chief mourner. And always, always, he was present to me, with the dagger in his breast, writing the lines that had saved me, and looking at me, while his lips moved.
Ah, begone, begone, abhorred phantom! Yes! I have done it; yes! I have killed you; yes! it was just. You know well that it was just. Why are you still here now? Ah! I will live; I will forget. If I could only cease to think of you for one day, only one day, just to breathe, and walk, and see the sky, without your image returning to haunt my poor head which is racked by this hallucination, and troubled? My God! have pity on me. I did not ask for this dreadful fate; it is Thou that hast sent it to me. Why dost Thou punish me? Oh, my God, have pity on me!

Pt. 2, ch. 25
To Kill a Mockingbird (1962)
Context: In the secret courts of men's hearts Atticus had no case. Tom was a dead man the minute Mayella Ewell opened her mouth and screamed.

Dedication, later published as "A Prayer in Time of War"
A Belgian Christmas Eve (1915)
Context: p>The fool hath said … The fool hath said
And we, who deemed him wise,
We, who believed that Thou wast dead,
How should we seek Thine eyes?How should we seek to Thee for power,
Who scorned Thee yesterday?
How should we kneel in this dread hour?
Lord, teach us how to pray.</p

Have A Nice Day
Joy To The World (1971)

Dead Reasonable
Grooks

Man's Rise to Civilization (1968)

"Rouge Bouquet" (1918)
Context: In a wood they call the Rouge Bouquet,
There is a new-made grave today,
Built by never a spade nor pick,
Yet covered with earth ten meteres thick.
There lie many fighting men.
Dead in their youthful prime
Never to laugh nor love again
Nor taste the Summertime.

"On Passing the New Menin Gate" (1927-1928)
Collected Poems (1949)
Context: Who will remember, passing through this Gate,
The unheroic Dead who fed the guns?
Who shall absolve the foulness of their fate, —
Those doomed, conscripted, unvictorious ones?
Crudely renewed, the Salient holds its own.
Paid are its dim defenders by this pomp;
Paid, with a pile of peace-complacent stone,
The armies who endured that sullen swamp.

Più tosto can vivo che leone morto.
Della Morte, p. 525.
Translation reported in Harbottle's Dictionary of quotations French and Italian (1904), p. 394.

Christ, Old Student in a New School (1972)

Memorial Day Vision. Reported in Bartlett's Familiar Quotations, 10th ed. (1919).
Attributed
Context: These heroes are dead. They died for liberty — they died for us. They are at rest. They sleep in the land they made free, under the flag they rendered stainless, under the solemn pines, the sad hemlocks, the tearful willows, the embracing vines. They sleep beneath the shadows of the clouds, careless alike of sunshine or storm, each in the windowless palace of rest. Earth may run red with other wars — they are at peace. In the midst of battles, in the roar of conflict, they found the serenity of death.

Part I, section xxii, stanza 11
Maud; A Monodrama (1855)

Source: Oresteia (458 BC), Eumenides, lines 647–648 (tr. Herbert Weir Smyth)

Introductory Chapter.
Seven Pillars of Wisdom (1922)
Context: I am afraid that I hope so. We pay for these things too much in honour and in innocent lives. I went up the Tigris with one hundred Devon Territorials, young, clean, delightful fellows, full of the power of happiness and of making women and children glad. By them one saw vividly how great it was to be their kin, and English. And we were casting them by thousands into the fire to the worst of deaths, not to win the war but that the corn and rice and oil of Mesopotamia might be ours. The only need was to defeat our enemies (Turkey among them), and this was at last done in the wisdom of Allenby with less than four hundred killed, by turning to our uses the hands of the oppressed in Turkey. I am proudest of my thirty fights in that I did not have any of our own blood shed. All our subject provinces to me were not worth one dead Englishman.

Hagakure (c. 1716)
Context: There is a saying of the elders' that goes, "Step from under the eaves and you're a dead man. Leave the gate and the enemy is waiting." This is not a matter of being careful. It is to consider oneself as dead beforehand.

"Learning and Science", speech at a dinner of the Harvard Law School Association in honor of Professor C. C. Langdell (June 25, 1895); reported in Speeches by Oliver Wendell Holmes (1896). p. 67-68.
1890s

Captain Roadstrum to Bjorn, on planet Valhal, also known as Lamos, in Ch. 2
Space Chantey (1968)
Context: I do not understand your custom in this, but we do not intend to fight until all of us are dead. We desire very much that none of us be dead. And we will fight till all of you are dead only if it is absolutely necessary.

Mont Saint Michel and Chartres (1904)
Context: Every day, as the work went on, the Virgin was present, directing the architects, and it is this direction that we are going to study, if you have now got a realising sense of what it meant. Without this sense, the church is dead. Most persons of a deeply religious nature would tell you emphatically that nine churches out of ten actually were dead-born, after the thirteenth century, and that church architecture became a pure matter of mechanism or mathematics; but that is a question for you to decide when you come to it; and the pleasure consists not in seeing the death, but in feeling the life.

At A Child's Grave (1882)
Context: The dead do not suffer. And if they live again, their lives will surely be as good as ours. We have no fear. We are all children of the same mother, and the same fate awaits us all.
We, too, have our religion, and it is this: Help for the living, hope for the dead.

The Dominant Idea (1910)
Context: In everything that lives, if one looks searchingly, is limned the shadow line of an idea — an idea, dead or living, sometimes stronger when dead, with rigid, unswerving lines that mark the living embodiment with the stern immobile cast of the non-living. Daily we move among these unyielding shadows, less pierceable, more enduring than granite, with the blackness of ages in them, dominating living, changing bodies, with dead, unchanging souls. And we meet, also, living souls dominating dying bodies — living ideas regnant over decay and death. Do not imagine that I speak of human life alone. The stamp of persistent or of shifting Will is visible in the grass-blade rooted in its clod of earth, as in the gossamer web of being that floats and swims far over our heads in the free world of air.
Regnant ideas, everywhere! Did you ever see a dead vine bloom? I have seen it.

As quoted in "The Gentle Philosopher" (2006) by John Little at the Will Durant Foundation https://web.archive.org/web/20130312115951/http://www.willdurant.com/home.html
Context: It is a mistake to think that the past is dead. Nothing that has ever happened is quite without influence at this moment. The present is merely the past rolled up and concentrated in this second of time. You, too, are your past; often your face is your autobiography; you are what you are because of what you have been; because of your heredity stretching back into forgotten generations; because of every element of environment that has affected you, every man or woman that has met you, every book that you have read, every experience that you have had; all these are accumulated in your memory, your body, your character, your soul. So with a city, a country, and a race; it is its past, and cannot be understood without it.

Poems and Ballads (1866-89), The Triumph of Time
Context: p>It is not much that a man can save
On the sands of life, in the straits of time,
Who swims in sight of the great third wave
That never a swimmer shall cross or climb.
Some waif washed up with the strays and spars
That ebb-tide shows to the shore and the stars;
Weed from the water, grass from a grave,
A broken blossom, a ruined rhyme.There will no man do for your sake, I think,
What I would have done for the least word said.
I had wrung life dry for your lips to drink,
Broken it up for your daily bread:
Body for body and blood for blood,
As the flow of the full sea risen to flood
That yearns and trembles before it sink,
I had given, and lain down for you, glad and dead.</p

Regarding Global warming, [Gerken, James, Senator Bernie Sanders: Climate Change Is Real, Senator Inhofe Is 'Dead Wrong', http://www.huffingtonpost.com/2012/07/31/bernie-sanders-climate-change_n_1723334.html, 31 July 2012, The Huffington Post, 16 October 2013]
2010s

The Making of a Radical: A Political Autobiography (1973)
Context: I became a vegetarian because I was persuaded that life is as valid for other creatures as it is for humans. I do not need dead animal bodies to keep me alive, strong and healthy. Therefore, I will not kill for food.

On successful marriage. Associated Press interview (1997).
Context: First of all, you have to marry the right person. If you marry the wrong person for the wrong reasons, then no matter how hard you work, it's never going to work, because then you have to completely change yourself, completely change them, completely — by that time, you're both dead. So I think you have to marry for the right reasons, and marry the right person.

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 30
Context: No one sees it yet, but they will soon enough. The Chairman of the Committee on Analysis of Ideas and Study of Methods has just been shot down in his own classroom.
Now he is speechless. He can't think of a word to say. The silence which so built his image at the beginning of the class is now destroying it. He doesn't understand from where the shot has come. He has never confronted a living Sophist. Only dead ones.

" Oenone http://www.sc.edu/library/spcoll/britlit/tenn/oenone.html", st. 3 (1832)

The Rainbow: From Myth to Mathematics (1959)
Context: In ancient classical literature the rainbow sometimes was deified as Iris; at other times it was regarded merely as the route traversed by the messenger of Hera. The conception of the rainbow as a pathway or bridge has been widespread. For some it has been the best of all bridges, built out of three colors; for others the phrase "building on the rainbow" has meant a bootless enterprise. North American Indians were among those who thought of the rainbow as the Pathway of Souls, an interpretation found in many other places. Among the Japanese the rainbow is identified as the "Floating Bridge of Heaven"; and Hawaiian and Polynesian myths allude to the bow as the path to the upper world. In the Austrian Alps the souls of the righteous are said to ascend the bow to heaven; and in New Zealand the dead chieftains are believed to pass along it to reach their new home. In parts of France the rainbow is called the pont du St. Esprit, and in many places it is the bridge of St. Bernard or of St. Martin or of St. Peter. Basque pilgrims knew it as the 'puente de Roma'. Sometimes it is called instead the Croy de St. Denis (or of St. Leonard or of St. Bernard or of St. Martin). In Italy the name arcu de Santa Marina is relatively familiar. Associations of the rainbow and the milky way are frequent. The Arabic name for the milky way is equivalent to Gate of Heaven, and in Russia the analogous role was played by the rainbow. Elsewhere also the bow has been called the Gate of Paradise; and by some the rainbow has been thought to be a ray of light which falls on the earth when Peter opens the heavenly gate. In parts of France the rainbow is known as the porte de St. Jacques, while the milky way is called chemin de St. Jacques. In Swabia and Bavaria saints pass by the rainbow from heaven to earth; while in Polynesia this is the route of the gods themselves.
In Eddic literature the bow served as a link between the gods and man — the Bifrost bridge, guarded by Heimdel, over which the gods passed daily. At the time of the Gotterdamerung the sons of Muspell will cross the bridge and then demolish it. Sometimes also in the Eddas the rainbow is interpreted as a necklace worn by Freyja, the "necklace of the Brisings," alluded to in Beowulf; again it is the bow of Thor from which he shoots arrows at evil spirits. Among the Finns it has been an arc which hurls arrows of fire, in Mozambique it is the arm of a conquering god. In the Japanese Ko-Ji-Ki (or Records of Ancient Matters), compiled presumably in 712, the creation of the island of Onogoro is related to the rainbow. Deities, standing upon the "floating bridge of heaven," thrust down a jeweled spear into the brine and stirred with it. When the spear was withdrawn, the brine that dripped down from the end was piled up in the form of the island. In myth and legend the rainbow has been regarded variously as a harbinger of misfortune and as a sign of good luck. Some have held it to be a bad sign if the feet of the bow rest on water, whereas a rainbow arching from dry land to dry land is a good augury. Dreambooks held that when one dreams of seeing a rainbow, he will give or receive a gift according as the bow is seen in the west or the east. The Crown-prince Frederick August took it as a good omen when, upon his receiving the kingdom form Napoleon in 1806, a rainbow appeared; but others interpreted it as boding ill, a view confirmed by the war and destruction of Saxony which ensued. By many, a rainbow appearing at the birth of a child is taken to be a favorable sign; but in Slavonic accounts a glance from the fay who sits at the foot of the rainbow, combing herself, brings death.

p. 27

1961, UN speech
Context: We meet in an hour of grief and challenge. Dag Hammarskjold is dead. But the United Nations lives. His tragedy is deep in our hearts, but the task for which he died is at the top of our agenda. A noble servant of peace is gone. But the quest for peace lies before us.
The problem is not the death of one man — the problem is the life of this organization. It will either grow to meet the challenges of our age, or it will be gone with the wind, without influence, without force, without respect. Were we to let it die, to enfeeble its vigor, to cripple its powers, we would condemn our future. For in the development of this organization rests the only true alternative to war — and war appeals no longer as a rational alternative. Unconditional war can no longer lead to unconditional victory. It can no longer serve to settle disputes. It can no longer concern the great powers alone. For a nuclear disaster, spread by wind and water and fear, could well engulf the great and the small, the rich and the poor, the committed and the uncommitted alike. Mankind must put an end to war — or war will put an end to mankind.
So let us here resolve that Dag Hammarskjold did not live, or die, in vain. Let us call a truce to terror. Let us invoke the blessings of peace. And as we build an international capacity to keep peace, let us join in dismantling the national capacity to wage war.

Civilization on Trial (1948), chapter 2, p. 23.
Context: Of the twenty or so civilizations known to modern Western historians, all except our own appear to be dead or moribund, and, when we diagnose each case, in extremis or post mortem, we invariably find that the cause of death has been either War or Class or some combination of the two. To date, these two plagues have been deadly enough, in partnership, to kill off nineteen out of twenty representatives of this recently evolved species of human society; but, up to now, the deadliness of these scourges has had a saving limit.

But if the Kingdom is dead, we still need those things. We can't live without those things because it's too bleak, it's too bare and we don't need to. We can find a way of creating them for ourselves if we think in terms of a Republic of Heaven.
This is not a Kingdom but a Republic, in which we are all free and equal citizens, with — and this is the important thing — responsibilities. With the responsibility to make this place into a Republic of Heaven for everyone. Not to live in it in a state of perpetual self-indulgence, but to work hard to make this place as good as we possibly can.
Surefish interview (2002)

Anna Wulf, in "Free Women: 4" <!-- p. 454 -->
The Golden Notebook (1962)
Context: It isn’t only the terror everywhere, and the fear of being conscious of it, that freezes people. It’s more than that. People know they are in a society dead or dying. They are refusing emotion because at the end of very emotion are property, money, power. They work and despise their work, and so freeze themselves. They love but know that it’s a half- love or a twisted love, and so they freeze themselves.

Source: Anarcho-Syndicalism (1938), Ch. 1 "Anarchism: Its Aims and Purposes"
Context: Power operates only destructively, bent always on forcing every manifestation of life into the straitjacket of its laws. Its intellectual form of expression is dead dogma, its physical form brute force. And this unintelligence of its objectives sets its stamp on its supporters also and renders them stupid and brutal, even when they were originally endowed with the best of talents. One who is constantly striving to force everything into a mechanical order at last becomes a machine himself and loses all human feeling.
It was from the understanding of this that modern Anarchism was born and now draws its moral force. Only freedom can inspire men to great things and bring about social and political transformations. The art of ruling men has never been the art of educating men and inspiring them to a new shaping of their lives. Dreary compulsion has at its command only lifeless drill, which smothers any vital initiative at its birth and can bring forth only subjects, not free men. Freedom is the very essence of life, the impelling force in all intellectual and social development, the creator of every new outlook for the future of mankind. The liberation of man from economic exploitation and from intellectual and political oppression, which finds its finest expression in the world-philosophy of Anarchism, is the first prerequisite for the evolution of a higher social culture and a new humanity.

Mary Magdalen: On Meeting Jesus For The First Time
Jesus, The Son of Man (1928)
Context: I was dead. I was a woman who had divorced her soul. I was living apart from this self which you now see. I belonged to all men, and to none. They called me harlot, and a woman possessed of seven devils. I was cursed, and I was envied.
But when His dawn-eyes looked into my eyes all the stars of my night faded away, and I became Miriam, only Miriam, a woman lost to the earth she had known, and finding herself in new places.

Love is Enough (1872), Song VI: Cherish Life that Abideth
Context: Live on, for Love liveth, and earth shall be shaken
By the wind of his wings on the triumphing morning,
When the dead, and their deeds that die not shall awaken,
And the world's tale shall sound in your trumpet of warning,
And the sun smite the banner called Scorn of the Scorning,
And dead pain ye shall trample, dead fruitless desire,
As ye wend to pluck out the new world from the fire.

Source: Poetry and Craft (1965), p. 89

Quoted by Will Durant in On the Meaning of Life http://books.google.com/books?id=XH5HAAAAIAAJ&q=%22Either+the+soul+is+immortal+and+we+shall+not+die+or+it+perishes+with+the+flesh+and+we+shall+not+know+that+we+are+dead+Live+then+as+if+you+were+eternal%22&pg=PA53#v=onepage (1932)
Context: What shall we know of our death? Either the soul is immortal and we shall not die, or it perishes with the flesh and we shall not know that we are dead. Live, then, as if you were eternal, and do not believe that your life has changed merely because it seems proved that the Earth is empty. You do not live in the Earth, you live in yourself.

Johnny Got His Gun (1938)
Context: Just say "mister I'm sorry, I got no time to die, I'm too busy" and then turn and run like hell. If they say coward why don't pay any attention because it's your job to live not to die. If they talk about dying for principles that are bigger than life, you say "mister you're a liar. Nothing is bigger than life". There's nothing noble in death. What's noble about lying in the ground and rotting? What's noble about never seeing the sunshine again? What's noble about having your legs and arms blown off? What's noble about being an idiot? What's noble about being blind and deaf and dumb? What's noble about being dead? Because when you're dead, mister, it's all over. It's the end. You're less than a dog, less than a rat, less than a bee or an ant, less than a white maggot crawling around on a dungheap. You're dead, mister, and you died for nothing.

Summation for the Prosecution, July 26, 1946
Quotes from the Nuremberg Trials (1945-1946)
Context: These men saw no evil, spoke none, and none was uttered in their presence. This claim might sound very plausible if made by one defendant. But when we put all their stories together, the impression which emerges of the Third Reich, which was to last a thousand years, is ludicrous. If we combine only the stories of the front bench, this is the ridiculous composite picture of Hitler's Government that emerges. It was composed of:
A No. 2 man who knew nothing of the excesses of the Gestapo which he created, and never suspected the Jewish extermination programme although he was the signer of over a score of decrees which instituted the persecution of that race;
A No. 3 man who was merely an innocent middleman transmitting Hitler's orders without even reading them, like a postman or delivery boy;
A Foreign Minister who knew little of foreign affairs and nothing of foreign policy;
A Field-Marshal who issued orders to the armed forces but had no idea of the results they would have in practice …
… This may seem like a fantastic exaggeration, but this is what you would actually be obliged to conclude if you were to acquit these defendants.
They do protest too much. They deny knowing what was common knowledge. They deny knowing plans and programmes that were as public as Mein Kampf and the Party programme. They deny even knowing the contents of documents which they received and acted upon. … The defendants have been unanimous, when pressed, in shifting the blame on other men, sometimes on one and sometimes on another. But the names they have repeatedly picked are Hitler, Himmler, Heydrich, Goebbels, and Bormann. All of these are dead or missing. No matter how hard we have pressed the defendants on the stand, they have never pointed the finger at a living man as guilty. It is a temptation to ponder the wondrous workings of a fate which has left only the guilty dead and only the innocent alive. It is almost too remarkable.
The chief villain on whom blame is placed — some of the defendants vie with each other in producing appropriate epithets — is Hitler. He is the man at whom nearly every defendant has pointed an accusing finger.
I shall not dissent from this consensus, nor do I deny that all these dead and missing men shared the guilt. In crimes so reprehensible that degrees of guilt have lost their significance they may have played the most evil parts. But their guilt cannot exculpate the defendants. Hitler did not carry all responsibility to the grave with him. All the guilt is not wrapped in Himmler's shroud. It was these dead men whom these living chose to be their partners in this great conspiratorial brotherhood, and the crimes that they did together they must pay for one by one.

"Written-In-Red", last lines.
Context: Bear it aloft, O roaring flame!
Skyward aloft, where all may see.
Slaves of the World! Our cause is the same;
One is the immemorial shame;
One is the struggle, and in One name —
Manhood— we battle to set men free.
"Uncurse us the Land!" burn the words of the Dead,
Written-in-red.

Letter to Georg Brandes (17 February 1871), as translated in Henrik Ibsen : Björnstjerne Björnson. Critical Studies (1899) by Georg Morris Cohen Brandes
Variant translation: The quality of liberty is that, as long as it is being striven after, it goes on expanding. Therefore, the man who stands still in the midst of the struggle and says: "I have it," merely shows by so doing that he has lost it. Now this very contentedness in the possession of a dead liberty is a characteristic of the so-called state; and it is worthless.
As translated in Ibsen : The Man, His Art & His Significance (1907) by Haldane Macfall, p. 238
Variant translation: Neither moral concepts nor art forms can expect to live forever. How much are we obliged to hold on to? Who can guarantee that 2 plus 2 don't add up to 5 on Jupiter?
Context: He who possesses liberty otherwise than as an aspiration possesses it soulless, dead. One of the qualities of liberty is that, as long as it is being striven after, it goes on expanding. Therefore, the man who stands still in the midst of the struggle and says, "I have it," merely shows by so doing that he has just lost it. Now this very contentedness in the possession of a dead liberty is characteristic of the so-called State, and, as I have said, it is not a good characteristic. No doubt the franchise, self-taxation, etc., are benefits — but to whom? To the citizen, not to the individual. Now, reason does not imperatively demand that the individual should be a citizen. Far from it. The State is the curse of the individual. With what is Prussia's political strength bought? With the absorption of the individual in the political and geographical idea. The waiter is the best soldier. And on the other hand, take the Jewish people, the aristocracy of the human race — how is it they have kept their place apart, their poetical halo, amid surroundings of coarse cruelty? By having no State to burden them. Had they remained in Palestine, they would long ago have lost their individuality in the process of their State's construction, like all other nations. Away with the State! I will take part in that revolution. Undermine the whole conception of a State, declare free choice and spiritual kinship to be the only all-important conditions of any union, and you will have the commencement of a liberty that is worth something. Changes in forms of government are pettifogging affairs — a degree less or a degree more, mere foolishness. The State has its root in time, and will ripe and rot in time. Greater things than it will fall — religion, for example. Neither moral conceptions nor art-forms have an eternity before them. How much are we really in duty bound to pin our faith to? Who will guarantee me that on Jupiter two and two do not make five?

The Departure, st. 3
The Day-Dream (1842)

Crabbed Age and Youth.
Virginibus Puerisque and Other Papers (1881)
Context: All error, not merely verbal, is a strong way of stating that the current truth is incomplete. The follies of youth have a basis in sound reason, just as much as the embarrassing questions put by babes and sucklings. Their most antisocial acts indicate the defects of our society. When the torrent sweeps the man against a boulder, you must expect him to scream, and you need not be surprised if the scream is sometimes a theory. Shelley, chafing at the Church of England, discovered the cure of all evils in universal atheism. Generous lads irritated at the injustices of society, see nothing for it but the abolishment of everything and Kingdom Come of anarchy. Shelley was a young fool; so are these cocksparrow revolutionaries. But it is better to be a fool than to be dead. It is better to emit a scream in the shape of a theory than to be entirely insensible to the jars and incongruities of life and take everything as it comes in a forlorn stupidity. Some people swallow the universe like a pill; they travel on through the world, like smiling images pushed from behind. For God’s sake give me the young man who has brains enough to make a fool of himself! As for the others, the irony of facts shall take it out of their hands, and make fools of them in downright earnest, ere the farce be over. There shall be such a mopping and a mowing at the last day, and such blushing and confusion of countenance for all those who have been wise in their own esteem, and have not learnt the rough lessons that youth hands on to age. If we are indeed here to perfect and complete our own natures, and grow larger, stronger, and more sympathetic against some nobler career in the future, we had all best bestir ourselves to the utmost while we have the time. To equip a dull, respectable person with wings would be but to make a parody of an angel.

Source: In My Own Way: An Autobiography 1915-1965 (1972), p. 18

Girl, Interrupted (1994)
Context: It’s important to cultivate detachment. One way to do this is to practice imagining yourself dead, or in the process of dying. If there’s a window, you must imagine your body falling out the window. If there’s a knife, you must imagine the knife piercing your skin. If there’s a train coming, you must imagine your torso flattened under its wheels. These exercises are necessary to achieving the proper distance. The motive is paramount. Without a strong motive, you’re sunk. My motives were weak: an American-history paper I didn’t want to write and the question I’d asked months earlier, Why not kill myself? Dead, I wouldn’t have to write the paper. Nor would I have to keep debating the question.

Source: Oresteia (458 BC), Eumenides, lines 312–320 (tr. Herbert Weir Smyth)

Speech on Religious Intolerance as presented at the Pittsburgh Opera House (14 October 1879).
Context: They say the religion of your fathers is good enough. Why should a father object to your inventing a better plow than he had? They say to me, do you know more than all the theologians dead? Being a perfectly modest man I say I think I do. Now we have come to the conclusion that every man has a right to think. Would God give a bird wings and make it a crime to fly? Would he give me brains and make it a crime to think? Any God that would damn one of his children for the expression of his honest thought wouldn't make a decent thief. When I read a book and don't believe it, I ought to say so. I will do so and take the consequences like a man.

1960s, Freedom From The Known (1969)
Context: What can a human being do — what can you and I do — to create a completely different society? We are asking ourselves a very serious question. Is there anything to be done at all? What can we do? Will somebody tell us? People have told us. The so-called spiritual leaders, who are supposed to understand these things better than we do, have told us by trying to twist and mould us into a new pattern, and that hasn't led us very far; sophisticated and learned men have told us and that has led us no further. We have been told that all paths lead to truth — you have your path as a Hindu and someone else has his path as a Christian and another as a Muslim, and they all meet at the same door — which is, when you look at it, so obviously absurd. Truth has no path, and that is the beauty of truth, it is living. A dead thing has a path to it because it is static, but when you see that truth is something living, moving, which has no resting place, which is in no temple, mosque or church, which no religion, no teacher, no philosopher, nobody can lead you to — then you will also see that this living thing is what you actually are — your anger, your brutality, your violence, your despair, the agony and sorrow you live in. In the understanding of all this is the truth, and you can understand it only if you know how to look at those things in your life. And you cannot look through an ideology, through a screen of words, through hopes and fears.

Walden (1854)
Context: A living dog is better than a dead lion. Shall a man go and hang himself because he belongs to the race of pygmies, and not be the biggest pygmy that he can? Let every one mind his own business, and endeavor to be what he was made. Why should we be in such desperate haste to succeed, and in such desperate enterprises? If a man does not keep pace with his companions, perhaps it is because he hears a different drummer. Let him step to the music which he hears, however measured or far away.<!--pp.366-367

2000s
Context: Antonin Scalia: It's erected as a war memorial. I assume it is erected in honor of all of the war dead. It's the — the cross is the — is the most common symbol of — of — of the resting place of the dead, and it doesn't seem to me — what would you have them erect? A cross — some conglomerate of a cross, a, and you know, a Moslem half moon and star?
Peter Eliasberg: Well, Justice Scalia, if I may go to your first point. The cross is the most common symbol of the resting place of Christians. I have been in Jewish cemeteries. There is never a cross on a tombstone of a Jew. [Laughter. ] So it is the most common symbol to honor Christians.
Antonin Scalia: I don't think you can leap from that to the conclusion that the only war dead that that cross honors are the Christian war dead. I think that's an outrageous conclusion.

Eight Men (1961)

Source: Empire of the Sun (1984), p. 201
Context: He waited for the roll-call to end, reflecting on the likely booty attached to a dead American pilot. Soon enough, one of the Americans would be shot down into Lunghua Camp. Jim tried to decide which of the ruined buildings would best conceal his body. Carefully eked out, the kit and equipment could be bartered with Basie for extra sweet potatoes for months to come, and even perhaps a warm coat for the winter. There would be sweet potatoes for Dr. Ransome, whom Jim was determined to keep alive. He rocked on his heels and listened to an old woman crying in the nearby ward. Through the window was the pagoda at Lunghua Airfield. Already the flak tower appeared in a new light. For another hour Jim stood in line with the missionary widows, watched by the sentry. Dr. Ransome and Dr. Bowen had set off with Sergeant Nagata to the commandant's office, perhaps to be interrogated. The guards moved around the silent camp with their roster boards, carrying out repeated roll-calls. The war was about to end and yet the Japanese were obsessed with knowing exactly how many prisoners they held. Jim closed his eyes to calm his mind, but the sentry barked at him, suspecting that Jim was about to play some private game of which Sergeant Nagata would disapprove.

Rand al'Thor
(15 October 1993)

The Judging of Jurgen (1920)
Context: In Philistia to make literature and to make trouble for yourself are synonyms,… the tumblebug explained. — I know, for already we of Philistia have been pestered by three of these makers of literature. Yes, there was Edgar, whom I starved and hunted until I was tired of it: then I chased him up a back alley one night, and knocked out those annoying brains of his. And there was Walt, whom I chivvied and battered from place to place, and made a paralytic of him: and him, too, I labelled offensive and lewd and lascivious and indecent. Then later there was Mark, whom I frightened into disguising himself in a clown's suit, so that nobody might suspect him to be a maker of literature: indeed, I frightened him so that he hid away the greater part of what he had made until after he was dead, and I could not get at him. That was a disgusting trick to play on me, I consider. Still, these are the only three detected makers of literature that have ever infested Philistia, thanks be to goodness and my vigilance, but for both of which we might have been no more free from makers of literature than are the other countries.…

Autobiography of Mother Jones (1925).
Context: Your organization is not a praying institution. It's a fighting institution. It's an educational institution along industrial lines. Pray for the dead and fight like hell for the living!