
Section 99
2010s, 2013, Evangelii Gaudium · The Joy of the Gospel
Section 99
2010s, 2013, Evangelii Gaudium · The Joy of the Gospel
“One cannot and must not try to erase the past merely because it does not fit the present.”
My Life (1975), p. 231
1870s, Speech before the Pole-Bearers Association (1875)
Source: https://www.youtube.com/watch?v=hdrLQ7DpiWs "Biblical Series II: Genesis 1: Chaos & Order"
Sentences of Confucius
Quote from a petition presented by Titian, and read on the 31st of May, 1513, before the Council of ten of Venice; as quoted by J.A.Y. Crowe & G.B. Cavalcaselle in Titian his life and times - With some account..., publisher John Murray, London, 1877, p. 153-154
The chiefs of the Council on the day in question accepted Titian's offer. Sharp monitions reminded him in 1518, 1522 and 1537 that he should complete 'The Battle', he did not until 1539
1510-1540
Source: http://www.everypainterpaintshimself.com/article/titians_battle_of_cadore_1538-9
Nous n'arrivons pas à changer les choses selon notre désir, mais peu à peu notre désir change. La situation que nous espérions changer parce qu'elle nous était insupportable, nous devient indifférente. Nous n'avons pas pu surmonter l'obstacle, comme nous le voulions absolument, mais la vie nous l'a fait tourner, dépasser, et c'est à peine alors si en nous retournant vers le lointain du passé nous pouvons l'apercevoir, tant il est devenu imperceptible.
Source: In Search of Lost Time, Remembrance of Things Past (1913-1927), Vol. VI: The Sweet Cheat Gone (1925), Ch. I: "Grief and Oblivion"
On executing minors: Roper v. Simmons (2005) (dissenting).
2000s
“There is no saint without a past, no sinner without a future.”
This is sometimes attributed to Augustine, but the earliest known occurrence is in Persian Rosary (c. 1929) by Ahmad Sohrab (PDF) http://magshare.net/narchive/NArchive/Misc/Raw_Data/A_Persian_Rosary_by_Mirza_Ahmad_Sohrab.pdf, which probably originates as a paraphrase of a statement in Oscar Wilde's 1893 play A Woman of No Importance: "The only difference between the saint and the sinner is that every saint has a past and every sinner has a future."
Misattributed
Section 276
2010s, 2013, Evangelii Gaudium · The Joy of the Gospel
1780s, The Newburgh Address (1783)
Sein Blick ist vom Vorübergehen der Stäbe
so müd geworden, daß er nichts mehr hält.
Ihm ist, als ob es tausend Stäbe gäbe
und hinter tausend Stäben keine Welt.<p>Der weiche Gang geschmeidig starker Schritte,
der sich im allerkleinsten Kreise dreht,
ist wie ein Tanz von Kraft um eine Mitte,
in der betäubt ein großer Wille steht.<p>Nur manchmal schiebt der Vorhang der Pupille
sich lautlos auf—. Dann geht ein Bild hinein,
geht durch der Glieder angespannte Stille—
und hört im Herzen auf zu sein.
As translated by Albert Ernest Flemming
Der Panther (The Panther) (1907)
“The older I get, the brighter colours I live. But in the past, they were dark, dingy, sad colours.”
KQED Arts, " Margaret Keane, Painter Behind Tim Burton's 'Big Eyes' https://www.youtube.com/watch?v=OMKnuhNe3Pc," YouTube.com.
2014
1910s, The Progressives, Past and Present (1910)
Glimpses of Bengal http://www.spiritualbee.com/tagore-book-of-letters/ (1921)
Quote from Monet's letter to art-critic and his friend Gustave Geffroy, Giverny 1890; as cited in Letters of the great artists – from Blake to Pollock, Richard Friedenthal, Thames and Hudson, London, 1963, p. 56
1890 - 1900
Source: Principles of Scientific Management, 1911, p. 7: Introduction.
Aber wie verändert sich plötzlich jene eben so düster geschilderte Wildniss unserer ermüdeten Cultur, wenn sie der dionysische Zauber berührt! Ein Sturmwind packt alles Abgelebte, Morsche, Zerbrochne, Verkümmerte, hüllt es wirbelnd in eine rothe Staubwolke und trägt es wie ein Geier in die Lüfte. Verwirrt suchen unsere Blicke nach dem Entschwundenen: denn was sie sehen, ist wie aus einer Versenkung an's goldne Licht gestiegen, so voll und grün, so üppig lebendig, so sehnsuchtsvoll unermesslich. Die Tragödie sitzt inmitten dieses Ueberflusses an Leben, Leid und Lust, in erhabener Entzückung, sie horcht einem fernen schwermüthigen Gesange - er erzählt von den Müttern des Seins, deren Namen lauten: Wahn, Wille, Wehe.
Ja, meine Freunde, glaubt mit mir an das dionysische Leben und an die Wiedergeburt der Tragödie. Die Zeit des sokratischen Menschen ist vorüber: kränzt euch mit Epheu, nehmt den Thyrsusstab zur Hand und wundert euch nicht, wenn Tiger und Panther sich schmeichelnd zu euren Knien niederlegen. Jetzt wagt es nur, tragische Menschen zu sein: denn ihr sollt erlöst werden. Ihr sollt den dionysischen Festzug von Indien nach Griechenland geleiten! Rüstet euch zu hartem Streite, aber glaubt an die Wunder eures Gottes!
Source: The Birth of Tragedy (1872), p. 98
Remarks by President Obama at Memorial Service for Former Israeli President Shimon Peres on Mount Herzl in Jerusalem, Israel. https://www.whitehouse.gov/the-press-office/2016/09/30/remarks-president-obama-memorial-service-former-israeli-president-shimon (30 September 2016)
2016
Book abstract
The Archiving Society, 1961
Source: 1920s, Review of The Meaning of Meaning (1926), p. 114
Interview with Putra Nababan in the White House https://www.youtube.com/watch?v=38sFgxBhpkU (March 2010)
2010
Letter from Oliver Cowder to W.W. Phelps (Letter I), (September 7, 1834). Published in Latter Day Saints' Messenger and Advocate, Vol. I. No. 1. Kirtland, Ohio, October, 1834. Published in Letters by Oliver Cowdery to W.W. Phelps on the Rise of the Church of Jesus Christ of Latter-day Saints, Liverpool, 1844.
http://www.popmonk.com/actors/leonardo-dicaprio/quotes-leonardo-dicaprio.htm
Closing remark - Aslaksen's last recorded message
No difficulties (Stavanger, 18 January, 1976)
Lady Gaga Says 'Judas' Video 'Celebrates Faith' in MTV News (26 Apr 26 2011) http://www.mtv.com/news/articles/1662707/lady-gaga-judas-music-video.jhtml.
in his Nobel lecture, December 8, 2003, at Aula Magna, Stockholm University.
Cate Blanchett: 'You know you're a pessimist when you win an Oscar and think, "Oh God, I've peaked"', The Guardian, 30 November 2013 http://www.theguardian.com/film/2013/nov/30/cate-blanchett-actor-pessimist-oscar,
Letter to Virgil Finlay (25 September 1936), in Selected Letters V, 1934-1937 edited by August Derleth and Donald Wandrei, p. 310
Non-Fiction, Letters
Sobald es aber möglich wäre, durch einen starken Willen die ganze Weltvergangenheit umzustürzen, sofort träten wir in die Reihe der unabhängigen Götter, und Weltgeschichte hieße dann für uns nichts als ein träumerisches Selbstentrücktsein; der Vorhang fällt, und der Mensch findet sich wieder, wie ein Kind mit Welten spielend, wie ein Kind, das beim Morgenglühen aufwacht und sich lachend die furchtbaren Träume von der Stirn streicht.
"Fatum und Geschichte," April 1862
1910s, The Progressives, Past and Present (1910)
"Talk on Vegetarianism", as translated simultaneously by Ringu Tulku Rinpoche during the 24th annual Great Kagyu Monlam, Bodhgaya, India (3 January 2007), in Shabkar.org http://www.shabkar.org/download/pdf/Talk_on_Vegetarianism.pdf.
1910s, The World Movement (1910)
Nam June Paik (1965), as cited in: David Dunn, " A History of Electronic Music Pioneers http://vasulka.org/Kitchen/PDF_Eigenwelt/pdf/021-062.pdf." ders.(Hrsg.), Eigenwelt der Apparate-Welt.(Katalog), Linz (1992): 21-62.
1960s
Source: 1800s, Jerusalem The Emanation of The Giant Albion (c. 1803–1820), Ch. 1, plate 15, lines 6-9
Source: "Some Perplexities about time: with an attempted solution" (1925), p. 150
Source: Quest for prosperity: the life of a Japanese industrialist. 1988, p. 58
Sukirti Kandpal on her characters http://www.tellychakkar.com/tv/tv-news/every-character-i-have-played-close-my-heart-sukirti-kandpal/
The Notebooks of Leonardo da Vinci (1883), XIX Philosophical Maxims. Morals. Polemics and Speculations.
As quoted in Epifanio de los Santos by Fernando Bernardo. Silent storms: inspiring lives of 101 great Filipinos. Anvil Publishing, Inc.(2000). p. 37–38.
ULOL
Natural selection from the genetical standpoint. Australian Journal of Science 22, 16-17, 1959.
1950s
From Hawking's article A Brief History of Relativity http://www.time.com/time/magazine/article/0,9171,993018-6,00.html, in Time magazine (31 December 1999)
The Nature and Destiny of Man: A Christian Interpretation (1941)
Letter to Clark Ashton Smith (28 October 1934), in Selected Letters V, 1934-1937 edited by August Derleth and Donald Wandrei, p. 64
Non-Fiction, Letters
Statement of 1918, as quoted in Trotsky : The Eternal Revolutionary (1996) by Dmitri Volkogonov, p. 213
1770s, African Slavery in America (March 1775)
2009, A New Beginning (June 2009)
The Gay Science (1882)
2013, Eulogy of Nelson Mandela (December 2013)
Sathyam, Sivam, Sundaram - Part 3. by N. Kasturi. Page 305 US ed. Next to the last chapter.
Gantt (1910) Work, Wages, and Profits: Their Influence on the Cost of Living, p. 116. cited in: Daniel A. Wren (1994) The evolution of management thought. p. 137.
Work, Wages, and Profits: Their Influence on the Cost of Living. 1910
How she felt when she sat down at the feet of Sri Aurobindo, quoted in "Diary notes and Meeting with Sri Aurobindo" and also in The Mother (of Sri Aurobindo Ashram) Prema Nandakumar of National Book Trust, India, (1977) http://books.google.co.in/books?id=R1sqAAAAYAAJ, p. 23
“The past is a foreign country; they do things differently there.”
First sentence.
The Go-Between (1953)
Elizabeth Kastor (February 21, 1987) "The Flight of Memory - Mercury Reunion Honors Glenn's Voyage", The Washington Post, p. G1.
in Tony Judt: the last interview http://www.prospectmagazine.co.uk/magazine/tony-judt-interview by Peter Jukes (2010)
XXXIX, 17, p. 170
‘The Second Part’, Chapters IV-XLI
Source: Man Against Mass Society (1952), p. 39
1910s, The World Movement (1910)
A Summer Evening’s Tale
The Venetian Bracelet (1829)
“I don't have any romanticism about any part of my past.”
Playboy interview (1980)
Context: I don't have any romanticism about any part of my past. I think of it only inasmuch as it gave me pleasure or helped me grow psychologically. That is the only thing that interests me about yesterday. I don't believe in yesterday, by the way. You know I don't believe in yesterday. I am only interested in what I am doing now.
Journal, 29 March 1912 http://www.spri.cam.ac.uk/museum/diaries/scottslastexpedition/
Context: We arrived within 11 miles of our old One Ton Camp with fuel for one hot meal and food for two days. For four days we have been unable to leave the tent - the gale howling about us. We are weak, writing is difficult, but for my own sake I do not regret this journey, which has shown that Englishmen can endure hardships, help one another, and meet death with as great a fortitude as ever in the past. We took risks, we knew we took them; things have come out against us, and therefore we have no cause for complaint, but bow to the will of Providence, determined still to do our best to the last.
1860s, Second State of the Union address (1862)
Context: The dogmas of the quiet past are inadequate to the stormy present. The occasion is piled high with difficulty, and we must rise with the occasion. As our case is new, so we must think anew and act anew. We must disenthrall ourselves, and then we shall save our country.
As quoted in Malcolm X: The Seeker of Justice (2003); also quoted at "Malcolm X - An Islamic Perspective" http://www.colostate.edu/Orgs/MSA/find_more/m_x.html
Attributed
Context: In the past, yes, I have made sweeping indictments of all white people. I will never be guilty of that again — as I know now that some white people are truly sincere, that some truly are capable of being brotherly toward a black man. The true Islam has shown me that a blanket indictment of all white people is as wrong as when whites make blanket indictments against blacks.
Letter to Arch Gerhart (29 January 1958), p. 106
1990s, The Proud Highway : The Fear and Loathing Letters Volume I (1997)
Context: Events of the past two years have virtually decreed that I shall wrestle with the literary muse for the rest of my days. And so, having tasted the poverty of one end of the scale, I have no choice but to direct my energies toward the acquisition of fame and fortune. Frankly, I have no taste for either poverty or honest labor, so writing is the only recourse left me.
On My Philosopy (1941)
Context: Our questions and answers are in part determined by the historical tradition in which we find ourselves. We apprehend truth from our own source within the historical tradition.
The content of our truth depends upon our appropriating the historical foundation. Our own power of generation lies in the rebirth of what has been handed down to us. If we do not wish to slip back, nothing must be forgotten; but if philosophising is to be genuine our thoughts must arise from our own source. Hence all appropriation of tradition proceeds from the intentness of our own life. The more determinedly I exist, as myself, within the conditions of the time, the more clearly I shall hear the language of the past, the nearer I shall feel the glow of its life.
1910s, Address to the Knights of Columbus (1915)
Context: All of us, no matter from what land our parents came, no matter in what way we may severally worship our Creator, must stand shoulder to shoulder in a united America for the elimination of race and religious prejudice. We must stand for a reign of equal justice to both big and small. We must insist on the maintenance of the American standard of living. We must stand for an adequate national control which shall secure a better training of our young men in time of peace, both for the work of peace and for the work of war. We must direct every national resource, material and spiritual, to the task not of shirking difficulties, but of training our people to overcome difficulties. Our aim must be, not to make life easy and soft, not to soften soul and body, but to fit us in virile fashion to do a great work for all mankind. This great work can only be done by a mighty democracy, with these qualities of soul, guided by those qualities of mind, which will both make it refuse to do injustice to any other nation, and also enable it to hold its own against aggression by any other nation. In our relations with the outside world, we must abhor wrongdoing, and disdain to commit it, and we must no less disdain the baseness of spirit which lamely submits to wrongdoing. Finally and most important of all, we must strive for the establishment within our own borders of that stern and lofty standard of personal and public neutrality which shall guarantee to each man his rights, and which shall insist in return upon the full performance by each man of his duties both to his neighbor and to the great nation whose flag must symbolize in the future as it has symbolized in the past the highest hopes of all mankind.
Speak, Memory: A Memoir (1951)
Context: Whenever in my dreams, I see the dead, they always appear silent, bothered, strangely depressed, quite unlike their dear bright selves. I am aware of them, without any astonishment, in surroundings they never visited during their earthly existence, in the house of some friend of mine they never knew. They sit apart, frowning at the floor, as if death were a dark taint, a shameful family secret. It is certainly not then — not in dreams — but when one is wide awake, at moments of robust joy and achievement, on the highest terrace of consciousness, that mortality has a chance to peer beyond its own limits, from the mast, from the past and its castle-tower. And although nothing much can be seen through the mist, there is somehow the blissful feeling that one is looking in the right direction.
1910s, Principles of Research (1918)
Context: In the temple of science are many mansions, and various indeed are they that dwell therein and the motives that have led them thither. Many take to science out of a joyful sense of superior intellectual power; science is their own special sport to which they look for vivid experience and the satisfaction of ambition; many others are to be found in the temple who have offered the products of their brains on this altar for purely utilitarian purposes. Were an angel of the Lord to come and drive all the people belonging to these two categories out of the temple, the assemblage would be seriously depleted, but there would still be some men, of both present and past times, left inside. Our Planck is one of them, and that is why we love him.
I am quite aware that we have just now lightheartedly expelled in imagination many excellent men who are largely, perhaps chiefly, responsible for the buildings of the temple of science; and in many cases our angel would find it a pretty ticklish job to decide. But of one thing I feel sure: if the types we have just expelled were the only types there were, the temple would never have come to be, any more than a forest can grow which consists of nothing but creepers. For these people any sphere of human activity will do, if it comes to a point; whether they become engineers, officers, tradesmen, or scientists depends on circumstances.
Now let us have another look at those who have found favor with the angel. Most of them are somewhat odd, uncommunicative, solitary fellows, really less like each other, in spite of these common characteristics, than the hosts of the rejected. What has brought them to the temple? That is a difficult question and no single answer will cover it.
Vol. I, Part 1, [The Materialist Conception of History].
The German Ideology (1845/46)
Context: Where speculation ends — in real life — there real, positive science begins: the representation of the practical activity, of the practical process of development of men. Empty talk about consciousness ceases, and real knowledge has to take place. When reality is depicted, philosophy as an independent branch of activity loses its medium of existence. At the best its place can only be taken by a summing-up of the most general results, abstractions which arise from the observation of the historical development of men. Viewed apart from real history, these abstractions have in themselves no value whatsoever. They can only serve to facilitate the arrangement of historical material, to indicate the sequence of its separate strata. But they by no means afford a recipe or schema, as does philosophy, for neatly trimming the epochs of history. On the contrary, our difficulties begin only when we set about the observation and the arrangement — the real depiction — of our historical material, whether of a past epoch or of the present.
1860s, Speech at Hartford (1860)
Context: Slavery is the great political question of the nation. Though all desire its settlement, it still remains the all-pervading question of the day. It has been so especially for the past six years. It is indeed older than the revolution, rising, subsiding, then rising again, till fifty-four, since which time it has been constantly augmenting. Those who occasioned the Lecompton imbroglio now admit that they see no end to it. It had been their cry that the vexed question was just about to be settled, 'the tail of this hideous creature is just going out of sight'. That cry is 'played out', and has ceased.
"What We Must Do"
1920s, Why I Am Not a Christian (1927)
Context: The whole conception of God is a conception derived from the ancient Oriental despotisms. It is a conception quite unworthy of free men. When you hear people in church debasing themselves and saying that they are miserable sinners, and all the rest of it, it seems contemptible and not worthy of self-respecting human beings. We ought to stand up and look the world frankly in the face. We ought to make the best we can of the world, and if it is not so good as we wish, after all it will still be better than what these others have made of it in all these ages. A good world needs knowledge, kindliness, and courage; it does not need a regretful hankering after the past, or a fettering of the free intelligence by the words uttered long ago by ignorant men.
Theodore Roosevelt's introduction to "The Writings and Papers And Writings Of Abraham Lincoln, Volume One, Constitutional Edition" http://www.gutenberg.org/dirs/3/2/5/3253/3253-h/files/2653/2653-h/2653-h.htm#2H_4_0002, edited by Arthur Brooks Lapsley and released as "The Project Gutenberg EBook of The Papers And Writings Of Abraham Lincoln, Volume One, by Abraham Lincoln" by Project Gutenberg on July 4, 2009. Roosevelt wrote his introduction at Sagamore Hill, Oyster Bay, New York, September 22, 1905 according to the introduction.
1900s
Context: It is a very poor thing, whether for nations or individuals, to advance the history of great deeds done in the past as an excuse for doing poorly in the present; but it is an excellent thing to study the history of the great deeds of the past, and of the great men who did them, with an earnest desire to profit thereby so as to render better service in the present. In their essentials, the men of the present day are much like the men of the past, and the live issues of the present can be faced to better advantage by men who have in good faith studied how the leaders of the nation faced the dead issues of the past. Such a study of Lincoln's life will enable us to avoid the twin gulfs of immorality and inefficiency—the gulfs which always lie one on each side of the careers alike of man and of nation. It helps nothing to have avoided one if shipwreck is encountered in the other. The fanatic, the well-meaning moralist of unbalanced mind, the parlor critic who condemns others but has no power himself to do good and but little power to do ill—all these were as alien to Lincoln as the vicious and unpatriotic themselves. His life teaches our people that they must act with wisdom, because otherwise adherence to right will be mere sound and fury without substance; and that they must also act high-mindedly, or else what seems to be wisdom will in the end turn out to be the most destructive kind of folly.
Source: A Brief History of Time (1988), Ch. 1
Context: It has certainly been true in the past that what we call intelligence and scientific discovery have conveyed a survival advantage. It is not so clear that this is still the case: our scientific discoveries may well destroy us all, and even if they don’t, a complete unified theory may not make much difference to our chances of survival. However, provided the universe has evolved in a regular way, we might expect that the reasoning abilities that natural selection has given us would be valid also in our search for a complete unified theory, and so would not lead us to the wrong conclusions.
“Of what is past, or passing, or to come.”
St. 4
The Tower (1928), Sailing to Byzantium http://poetry.poetryx.com/poems/1575/
Context: Once out of nature I shall never take
My bodily form from any natural thing,
But such a form as Grecian goldsmiths make
Of hammered gold and gold enamelling
To keep a drowsy Emperor awake;
Or set upon a golden bough to sing
To lords and ladies of Byzantium
Of what is past, or passing, or to come.
2015, State of the Union Address (January 2015)
2015, Remarks to the Kenyan People (July 2015)
Context: Every country and every culture has traditions that are unique and help make that country what it is. But just because something is a part of your past doesn’t make it right. It doesn’t mean that it defines your future. [... ] Just because something is a tradition doesn’t make it right.
The Eighteenth Brumaire of Louis Bonaparte (1852)
Context: Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past. The tradition of all dead generations weighs like a nightmare on the brains of the living. And just as they seem to be occupied with revolutionizing themselves and things, creating something that did not exist before, precisely in such epochs of revolutionary crisis they anxiously conjure up the spirits of the past to their service, borrowing from them names, battle slogans, and costumes in order to present this new scene in world history in time-honored disguise and borrowed language. Thus Luther put on the mask of the Apostle Paul, the Revolution of 1789-1814 draped itself alternately in the guise of the Roman Republic and the Roman Empire, and the Revolution of 1848 knew nothing better to do than to parody, now 1789, now the revolutionary tradition of 1793-95. In like manner, the beginner who has learned a new language always translates it back into his mother tongue, but he assimilates the spirit of the new language and expresses himself freely in it only when he moves in it without recalling the old and when he forgets his native tongue.
When we think about this conjuring up of the dead of world history, a salient difference reveals itself. Camille Desmoulins, Danton, Robespierre, St. Just, Napoleon, the heroes as well as the parties and the masses of the old French Revolution, performed the task of their time – that of unchaining and establishing modern bourgeois society – in Roman costumes and with Roman phrases.
"No, it is not you I love so ardently..." (1841)
Poems
Billy writing a letter to a newspaper describing the Tralfamadorians
Slaughterhouse-Five (1969)
Context: The most important thing I learned on Tralfamadore was that when a person dies he only appears to die. He is still very much alive in the past, so it is very silly for people to cry at his funeral. All moments, past, present and future, always have existed, always will exist. The Tralfamadorians can look at all the different moments just that way we can look at a stretch of the Rocky Mountains, for instance. They can see how permanent all the moments are, and they can look at any moment that interests them. It is just an illusion we have here on Earth that one moment follows another one, like beads on a string, and that once a moment is gone it is gone forever.
When a Tralfamadorian sees a corpse, all he thinks is that the dead person is in bad condition in the particular moment, but that the same person is just fine in plenty of other moments. Now, when I myself hear that somebody is dead, I simply shrug and say what the Tralfamadorians say about dead people, which is "So it goes."
"Father’s Old Blue Cardigan", Men in the Off Hours, Knopf (New York, NY), 2000.
Source: Tomorrow Is Now (1963), p. xv
Context: We face the future fortified with the lessons we have learned from the past. It is today that we must create the world of the future. Spinoza, I think, pointed out that we ourselves can make experience valuable when, by imagination and reason, we turn it into foresight.