Quotes about the world

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Letter to a General Pinto<!-- (perhaps ?) late 1840s-->, as quoted in ‪Captain of the Andes : The Life of José de San Martín, Liberator of Argentina, Chile and Peru (1943) b‬y Margaret Hayne Harrison, p. 196
Context: One should be under no illusions as to the future of the Old World. The real contest in the present day is purely social. In a word the struggle lies between him who has nothing and him who has. Figure out the consequences of such a principle, infiltrated in the masses by the harangues of the clubs and the reading of millions of pamphlets.

2000s, 2002, State of the Union address (January 2002)
Context: Thank you very much. Mr. Speaker, Vice President Cheney, members of Congress, distinguished guests, fellow citizens. As we gather tonight, our nation is at war, our economy is in recession, and the civilized world faces unprecedented dangers. Yet the state of our Union has never been stronger.

2009, Nobel Prize acceptance speech (December 2009)
Context: There has long been a tension between those who describe themselves as realists or idealists — a tension that suggests a stark choice between the narrow pursuit of interests or an endless campaign to impose our values around the world.
I reject these choices. I believe that peace is unstable where citizens are denied the right to speak freely or worship as they please; choose their own leaders or assemble without fear. Pent-up grievances fester, and the suppression of tribal and religious identity can lead to violence. We also know that the opposite is true. Only when Europe became free did it finally find peace. America has never fought a war against a democracy, and our closest friends are governments that protect the rights of their citizens. No matter how callously defined, neither America's interests — nor the world's — are served by the denial of human aspirations.

1980s, First term of office (1981–1985), First Inaugural address (1981)
Context: To a few of us here today this is a solemn and most momentous occasion, and yet in the history of our nation it is a commonplace occurrence. The orderly transfer of authority as called for in the Constitution routinely takes place, as it has for almost two centuries, and few of us stop to think how unique we really are. In the eyes of many in the world, this every-four-year ceremony we accept as normal is nothing less than a miracle.

2012
Context: On world economy: "I see the crisis like a theatrical play that concerns the world – not just Greece... But, I am afraid that it is not easy for any country today to decide their own future... Corruption is another way for just a few to benefit... It's a game. What you read is not what's happening. The whole planet is in trouble for the same reason... Generally speaking, yes, greed and capital. In other words, banking".

2000s, White House speech (2006)
Context: Both China and the United States are countries of significant influence in the world. We share important common strategic interests in a wide range of areas, including economic cooperation and trade, security, public health, energy, and environmental protection, and on major international and regional issues. In particular, mutually beneficial and win-win China-U. S. economic cooperation and trade benefit our two peoples and promote the economic growth in the Asia Pacific region and the world at large. Indeed, they have become an important foundation for China-U. S. relations.

Golden Sayings of Epictetus
Context: This whole world is one great City, and one is the substance whereof it is fashioned: a certain period indeed there needs must be, while these give place to those; some must perish for others to succeed; some move and some abide: yet all is full of friends—first God, then Men, whom Nature hath bound by ties of kindred each to each. (123).

1870s, Second Inaugural Address (1873)
Context: The subject of acquisition of territory must have the support of the people before I will recommend any proposition looking to such acquisition. I say here, however, that I do not share in the apprehension held by many as to the danger of governments becoming weakened and destroyed by reason of their extension of territory. Commerce, education, and rapid transit of thought and matter by telegraph and steam have changed all this. Rather do I believe that our Great Maker is preparing the world, in His own good time, to become one nation, speaking one language, and when armies and navies will be no longer required.

"Half the Perfect World" (2006) (co-written with Anjani)
Other Lyrics
Context: The candles burned
The moon went down
The polished hill
The milky town
Transparent, weightless, luminous
Uncovering the two of us
On that fundamental ground
Where love's unwilled, unleashed, unbound
And half the perfect world is found.

Comments on the North American Events (1862)
Context: Lincoln is not the product of a popular revolution. This plebeian, who worked his way up from stone-breaker to Senator in Illinois, without intellectual brilliance, without a particularly outstanding character, without exceptional importance-an average person of good will, was placed at the top by the interplay of the forces of universal suffrage unaware of the great issues at stake. The new world has never achieved a greater triumph than by this demonstration that, given its political and social organisation, ordinary people of good will can accomplish feats which only heroes could accomplish in the old world!

Nobel Address (1991)
Context: I am an optimist and I believe that together we shall be able now to make the right historical choice so as not to miss the great chance at the turn of centuries and millenia and make the current extremely difficult transition to a peaceful world order. A balance of interests rather than a balance of power, a search for compromise and concord rather than a search for advantages at other people's expense, and respect for equality rather than claims to leadership — such are the elements which can provide the groundwork for world progress and which should be readily acceptable for reasonable people informed by the experience of the twentieth century.
The future prospect of truly peaceful global politics lies in the creation through joint efforts of a single international democratic space in which States shall be guided by the priority of human rights and welfare for their own citizens and the promotion of the same rights and similar welfare elsewhere. This is an imperative of the growing integrity of the modern world and of the interdependence of its components.

Vol. I, Ch. 2: Of the Prophetic Language
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: For understanding the Prophecies, we are, in the first place, to acquaint our-selves with the figurative language of the Prophets. This language is taken from the analogy between the world natural, and an empire or kingdom considered as a world politic. Accordingly, the whole world natural consisting of heaven and earth, signifies the whole world politic, consisting of thrones and people, or so much of it as is considered in the Prophecy: and the things in that world signify the analogous things in this. For the heavens, and the things therein, signify thrones and dignities, and those who enjoy them; and the earth, with the things thereon, the inferior people; and the lowest parts of the earth, called Hades or Hell, the lowest or most miserable part of them. Whence ascending towards heaven, and descending to the earth, are put for rising and falling in power and honor: rising out of the earth, or waters, and falling into them, for the rising up to any dignity or dominion, out of the inferior state of the people, or falling down from the same into that inferior state; descending into the lower parts of the earth, for descending to a very low and unhappy estate; speaking with a faint voice out of the dust, for being in a weak and low condition; moving from one place to another, for translation from one office, dignity, or dominion, to another; great earthquakes, and the shaking of heaven and earth, for the shaking of kingdoms, so as to distract or overthrow them; the creating a new heaven and earth, and the passing away of an old one, or the beginning and end of the world, for the rise and ruin of the body politic signified thereby.

1910s, Nobel lecture (1910)
Context: In our complex industrial civilization of today the peace of righteousness and justice, the only kind of peace worth having, is at least as necessary in the industrial world as it is among nations. There is at least as much need to curb the cruel greed and arrogance of part of the world of capital, to curb the cruel greed and violence of part of the world of labor, as to check a cruel and unhealthy militarism in international relationships.

2011, Address on interventions in Libya (March 2011)

Sādhanā : The Realisation of Life http://www.spiritualbee.com/spiritual-book-by-tagore/ (1916)
Context: Though the West has accepted as its teacher him who boldly proclaimed his oneness with his Father, and who exhorted his followers to be perfect as God, it has never been reconciled to this idea of our unity with the infinite being. It condemns, as a piece of blasphemy, any implication of man's becoming God. This is certainly not the idea that Christ preached, nor perhaps the idea of the Christian mystics, but this seems to be the idea that has become popular in the Christian west.
But the highest wisdom in the East holds that it is not the function of our soul to gain God, to utilise him for any special material purpose. All that we can ever aspire to is to become more and more one with God. In the region of nature, which is the region of diversity, we grow by acquisition; in the spiritual world, which is the region of unity, we grow by losing ourselves, by uniting. Gaining a thing, as we have said, is by its nature partial, it is limited only to a particular want; but being is complete, it belongs to our wholeness, it springs not from any necessity but from our affinity with the infinite, which is the principle of perfection that we have in our soul.

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

The Glass Bead Game (1943)
Context: To be capable of everything and do justice to everything, one certainly does not need less spiritual force and èlan and warmth, but more. What you call passion is not spiritual force, but friction between the soul and the outside world. Where passion dominates, that does not signify the presence of greater desire and ambition, but rather the misdirection of these qualities toward an isolated and false goal, with a consequent tension and sultriness in the atmosphere. Those who direct the maximum force of their desires toward the center, toward true being, toward perfection, seem quieter than the passionate souls because the flame of their fervor cannot always be seen.

Beautiful Losers (1966)
Context: What is a saint? A saint is someone who has achieved a remote human possibility. It is impossible to say what that possibility is. I think it has something to do with the energy of love. Contact with this energy results in the exercise of a kind of balance in the chaos of existence. A saint does not dissolve the chaos; if he did the world would have changed long ago. I do not think that a saint dissolves the chaos even for himself, for there is something arrogant and warlike in the notion of a man setting the universe in order. It is a kind of balance that is his glory. He rides the drifts like an escaped ski. His course is the caress of the hill. His track is a drawing of the snow in a moment of its particular arrangement with wind and rock. Something in him so loves the world that he gives himself to the laws of gravity and chance. Far from flying with the angels, he traces with the fidelity of a seismograph needle the state of the solid bloody landscape. His house is dangerous and finite, but he is at home in the world. He can love the shape of human beings, the fine and twisted shapes of the heart. It is good to have among us such men, such balancing monsters of love.

As translated in In Love with Eternity : Philosophical Essays and Fragments (2005) by Richard Schain, p. 47
Dream and Reality (1949)
Context: I see myself immersed in the depths of human existence and standing in the face of the ineffable mystery of the world and of all that is. And in that situation, I am made poignantly and burningly aware that the world cannot be self-sufficient, that there is hidden in some still greater depth a mysterious, transcendent meaning. This meaning is called God. Men have not been able to find a loftier name, although they have abused it to the extent of making it almost unutterable. God can be denied only on the surface; but he cannot be denied where human experience reaches down beneath the surface of flat, vapid, commonplace existence.

Variant translation: There is but one temple in the Universe and that is the Body of Man.
As inscribed on the Library of Congress, quoted in Handbook of the New Library of Congress (1897) by Herbert Small, p. 53
Novalis (1829)
Context: There is but one Temple in the World; and that is the Body of Man. Nothing is holier than this high form. Bending before men is a reverence done to this Revelation in the Flesh. We touch Heaven, when we lay our hand on a human body.

First Treatise of Government
Two Treatises of Government (1689)
Context: The imagination is always restless and suggests a variety of thoughts, and the will, reason being laid aside, is ready for every extravagant project; and in this State, he that goes farthest out of the way, is thought fittest to lead, and is sure of most followers: And when Fashion hath once Established, what Folly or craft began, Custom makes it Sacred, and 'twill be thought impudence or madness, to contradict or question it. He that will impartially survey the Nations of the World, will find so much of the Governments, Religion, and Manners brought in and continued amongst them by these means, that they will have but little Reverence for the Practices which are in use and credit amongst Men.

Responsible Scientific Investigation and Application (1976)
Context: Without wanting to seem overly partisan, I would like simply to point out that the space program has by all standards become America's greatest generator of new ideas in science and technology. It is essentially an organization for opening new frontiers, physically and intellectually. Today we live in a different world because in 1958 Americans accepted the challenge of space and made the required national investment to meet it.
Young people today are learning a new science, but even more importantly, they are viewing the earth and man's relationship to it quite differently — and I think perhaps more humanly — than we did fifteen years ago. The space program is the first large scientific and technological activity in history that offers to bring the people of all nations together instead of setting them further apart.

Black Elk Speaks (1961)
Context: Crazy Horse dreamed and went into the world where there is nothing but the spirits of all things. That is the real world that is behind this one, and everything we see here is something like a shadow from that one. He was on his horse in that world, and the horse and himself on it and the trees and the grass and the stones and everything were made of spirit, and nothing was hard, and everything seemed to float. His horse was standing still there, and yet it danced around like a horse made only of shadow, and that is how he got his name, which does not mean that his horse was crazy or wild, but that in his vision it danced around in that queer way.
It was this vision that gave him his great power, for when he went into a fight, he had only to think of that world to be in it again, so that he could go through anything and not be hurt. Until he was killed at the Soldiers' Town on White River, he was wounded only twice, once by accident and both times by some one of his own people when he was not expecting trouble and was not thinking; never by an enemy. He was fifteen years old when he was wounded by accident; and the other time was when he was a young man and another man was jealous of him because the man's wife liked Crazy Horse.
They used to say that he carried a sacred stone with him, like one he had seen in some vision, and that when he was in danger, the stone always got heavy and protected him somehow. That, they used to say, was the reason that no horse he ever rode lasted very long. I do not know about this; maybe people only thought it; but it is a fact that he never kept one horse long. They wore out. I think it was only the power of his great vision that made him great.

"With respect for Her Agony — but with Love" in LIFE magazine (7 February 1964)
Context: It is always and forever the same struggle: to perceive somehow our own complicity with evil is a horror not to be borne. … much more reassuring to see the world in terms of totally innocent victims and totally evil instigators of the monstrous violence we see all about us. At all costs, never disturb our innocence. But what is the most innocent place in any country? Is it not the insane asylum? These people drift through life truly innocent, unable to see into themselves at all. The perfection of innocence, indeed, is madness.

Swift's Epitaph http://poetry.poetryx.com/poems/1586/.
The Winding Stair and Other Poems (1933)
Context: Swift has sailed into his rest;
Savage indignation there
Cannot lacerate his breast.
Imitate him if you dare,
World-besotted traveller; he
Served human liberty.

The Autobiography of Malcolm X (1965)

François-René de Chateaubriand, in Mémoires d'outre-tombe (1848 – 1850), Book VI, Ch. 8 : Comparison of Washington and Bonaparte
About
Context: Bonaparte robs a nation of its independence: deposed as emperor, he is sent into exile, where the world’s anxiety still does not think him safely enough imprisoned, guarded by the Ocean. He dies: the news proclaimed on the door of the palace in front of which the conqueror had announced so many funerals, neither detains nor astonishes the passer-by: what have the citizens to mourn?
Washington's Republic lives on; Bonaparte’s empire is destroyed. Washington and Bonaparte emerged from the womb of democracy: both of them born to liberty, the former remained faithful to her, the latter betrayed her.

2009, Nobel Prize acceptance speech (December 2009)
Context: We can acknowledge that oppression will always be with us, and still strive for justice. We can admit the intractability of deprivation, and still strive for dignity. Clear-eyed, we can understand that there will be war, and still strive for peace. We can do that — for that is the story of human progress; that's the hope of all the world; and at this moment of challenge, that must be our work here on Earth.

Mind and Matter (1958), p. 127
Context: The world is given to me only once, not one existing and one perceived. Subject and object are only one. The barrier between them cannot be said to have broken down as a result of recent experience in the physical sciences, for this barrier does not exist.

1900s, Address at Providence (1901)
Context: Where men are gathered together in great masses it inevitably results that they must work far more largely through combinations than where they live scattered and remote from one another… Under present-day conditions it is necessary to have corporations in the business world as it is to have organizations, unions, among wage workers.

Essay Do We Survive Death? (1936)
1930s
Context: It is only when we think abstractly that we have such a high opinion of man. Of men in the concrete, most of us think the vast majority very bad. Civilized states spend more than half their revenue on killing each other's citizens. Consider the long history of the activities inspired by moral fervour: human sacrifices, persecutions of heretics, witch-hunts, pogroms leading up to wholesale extermination by poison gases … Are these abominations, and the ethical doctrines by which they are prompted, really evidence of an intelligent Creator? And can we really wish that the men who practised them should live for ever? The world in which we live can be understood as a result of muddle and accident; but if it is the outcome of a deliberate purpose, the purpose must have been that of a fiend. For my part, I find accident a less painful and more plausible hypothesis.

Fragment No. 16
Variant translations:
We dream of a journey through the universe. But is the universe then not in us? We do not know the depths of our spirit. Inward goes the secret path. Eternity with its worlds, the past and the future, is in us or nowhere.
As translated in "Bildung in Early German Romanticism" by Frederick C. Beiser, in Philosophers on Education : Historical Perspectives (1998) by Amélie Rorty, p. 294
We dream of journeys through the cosmos — Is the cosmos not then in us? We do not know the depths of our own spirit. — The mysterious path leads within. In us, or nowhere, is eternity with its worlds — the past and the future.
Blüthenstaub (1798)
Context: Imagination places the future world for us either above or below or in reincarnation. We dream of travels throughout the universe: is not the universe within us? We do not know the depths of our spirit. The mysterious path leads within. In us, or nowhere, lies eternity with its worlds, the past and the future.

2011, Remarks on Egyptian political transition (February 2011)
Context: I know that a democratic Egypt can advance its role of responsible leadership not only in the region but around the world.
Egypt has played a pivotal role in human history for over 6,000 years.  But over the last few weeks, the wheel of history turned at a blinding pace as the Egyptian people demanded their universal rights.
We saw mothers and fathers carrying their children on their shoulders to show them what true freedom might look like.
We saw a young Egyptian say, “For the first time in my life, I really count.  My voice is heard.  Even though I’m only one person, this is the way real democracy works.”
We saw protesters chant “Selmiyya, selmiyya” — “We are peaceful” — again and again.
We saw a military that would not fire bullets at the people they were sworn to protect.
And we saw doctors and nurses rushing into the streets to care for those who were wounded, volunteers checking protesters to ensure that they were unarmed.
We saw people of faith praying together and chanting – “Muslims, Christians, We are one.”  And though we know that the strains between faiths still divide too many in this world and no single event will close that chasm immediately, these scenes remind us that we need not be defined by our differences.  We can be defined by the common humanity that we share.
And above all, we saw a new generation emerge — a generation that uses their own creativity and talent and technology to call for a government that represented their hopes and not their fears; a government that is responsive to their boundless aspirations.  One Egyptian put it simply:  Most people have discovered in the last few days…that they are worth something, and this cannot be taken away from them anymore, ever.
This is the power of human dignity, and it can never be denied. Egyptians have inspired us, and they’ve done so by putting the lie to the idea that justice is best gained through violence.  For in Egypt, it was the moral force of nonviolence — not terrorism, not mindless killing — but nonviolence, moral force that bent the arc of history toward justice once more.

The Mike Wallace Interview (1958)
Context: The more complex the world situation becomes, the more scientific and rational analysis you have to have, the less you can do with simple good will and sentiment. Nonetheless, the human situation is so, and this is why I think that the Christian faith is right as against simple forms of secularism. That it believes that there is in man a radical freedom, and this freedom is creative but it is also destructive — and there's nothing that prevents this from being both creative and destructive. That's why history is not an answer to our problem, because history complicates, enlarges every problem of human existence.

The Theory of Psychoanalysis (1913)
Context: The little world of childhood with its familiar surroundings is a model of the greater world. The more intensively the family has stamped its character upon the child, the more it will tend to feel and see its earlier miniature world again in the bigger world of adult life. Naturally this is not a conscious, intellectual process.

2009, Nobel Prize acceptance speech (December 2009)
Context: We do not have to think that human nature is perfect for us to still believe that the human condition can be perfected. We do not have to live in an idealized world to still reach for those ideals that will make it a better place. The non-violence practiced by men like Gandhi and King may not have been practical or possible in every circumstance, but the love that they preached — their fundamental faith in human progress — that must always be the North Star that guides us on our journey.
For if we lose that faith — if we dismiss it as silly or naïve; if we divorce it from the decisions that we make on issues of war and peace — then we lose what's best about humanity. We lose our sense of possibility. We lose our moral compass.
Like generations have before us, we must reject that future. As Dr. King said at this occasion so many years ago, "I refuse to accept despair as the final response to the ambiguities of history. I refuse to accept the idea that the 'isness' of man's present condition makes him morally incapable of reaching up for the eternal 'oughtness' that forever confronts him."
Let us reach for the world that ought to be — that spark of the divine that still stirs within each of our souls.

Death (1912)
Context: It is childish to talk of happiness and unhappiness where infinity is in question. The idea which we entertain of happiness and unhappiness is something so special, so human, so fragile that it does not exceed our stature and falls to dust as soon as we go beyond its little sphere. It proceeds entirely from a few accidents of our nerves, which are made to appreciate very slight happenings, but which could as easily have felt everything the reverse way and taken pleasure in that which is now pain. We believe that we see nothing hanging over us but catastrophes, deaths, torments and disasters; we shiver at the mere thought of the great interplanetary spaces, with their cold and formidable and gloomy solitudes; and we imagine that the revolving worlds are as unhappy as ourselves because they freeze, or clash together, or are consumed in unutterable flames. We infer from this that the genius of the universe is an outrageous tyrant, seized with a monstrous madness, and that it delights only in the torture of itself and all that it contains. To millions of stars, each many thousand times larger than our sun, to nebulee whose nature and dimensions no figure, no word in our languages is able to express, we attribute our momentary sensibility, the little ephemeral and chance working of our nerves; and we are convinced that life there must be impossible or appalling, because we should feel too hot or too cold. It were much wiser to say to ourselves that it would need but a trifle, a few papilla more or less to our skin, the slightest modification of our eyes and ears, to turn the temperature, the silence and the darkness of space into a delicious spring-time, an unequalled music, a divine light. It were much more reasonable to persuade ourselves that the catastrophes which we think that we behold are life itself, the joy and one or other of those immense festivals of mind and matter in which death, thrusting aside at last our two enemies, time and space, will soon permit us to take part. Each world dissolving, extinguished, crumbling, burnt or colliding with another world and pulverized means the commencement of a magnificent experiment, the dawn of a marvelous hope and perhaps an unexpected happiness drawn direct from the inexhaustible unknown. What though they freeze or flame, collect or disperse, pursue or flee one another: mind and matter, no longer united by the same pitiful hazard that joined them in us, must rejoice at all that happens; for all is but birth and re-birth, a departure into an unknown filled with wonderful promises and maybe an anticipation of some unutterable event …
And, should they stand still one day, become fixed and remain motionless, it will not be that they have encountered calamity, nullity or death; but they will have entered into a thing so fair, so great, so happy and bathed in such certainties that they will for ever prefer it to all the prodigious chances of an infinity which nothing can impoverish.

TIME interview (1991)
Context: It's a misperception of me that I am a wild man — I wish I still were. I'm 68 years old. The rage now is, oh, so deep it's almost comfortable. It has even approached the point where I can live with it philosophically. The world's not what I want it to be. But then no one ever said I had the right to design the world.

As quoted in Marriage Today : Problems, Issues, and Alternatives (1977) by James E. De Burger, p. 444
Variant: I think Dostoevsky was right, that every human being must have a point at which he stands against the culture, where he says, this is me and the damned world can go to hell.
As quoted in The Wordsworth Dictionary of Quotations (1998) by Connie Robertson, p. 270
Context: Therapy isn't curing somebody of something; it is a means of helping a person explore himself, his life, his consciousness. My purpose as a therapist is to find out what it means to be human. Every human being must have a point at which he stands against the culture, where he says, "This is me and the world be damned!" Leaders have always been the ones to stand against the society — Socrates, Christ, Freud, all the way down the line.

2015, Remarks to the Kenyan People (July 2015)

Psychomagic: The Transformative Power of Shamanic Psychotherapy (2010)
Context: I say: "What you give, you give to yourself; what you do not give, you give up." And this is to say that whatever you do in the world, you do to yourself; and whatever you do not give to the world, you lose. If I keep my knowledge, I lose it. (...) One receives knowledge and gives it. When you give knowledge, you enrich yourself. If you do not give love, you are detracting from yourself. If I begin to help people, if I begin to heal people, I begin to heal. Do you understand? To be a therapist, you have to be a patient. The first thing to do to heal yourself is to heal others. I have one more saying: "I do not want anything for myself that I do not want for others".

Remarks by the President at LBJ Presidential Library Civil Rights Summit at Lyndon B. Johnson Presidential Library in Austin, Texas on April 10, 2014. http://www.whitehouse.gov/the-press-office/2014/04/10/remarks-president-lbj-presidential-library-civil-rights-summit
2014
Context: Those of us who have had the singular privilege to hold the office of the Presidency know well that progress in this country can be hard and it can be slow, frustrating and sometimes you’re stymied. The office humbles you. You’re reminded daily that in this great democracy, you are but a relay swimmer in the currents of history, bound by decisions made by those who came before, reliant on the efforts of those who will follow to fully vindicate your vision. But the presidency also affords a unique opportunity to bend those currents -- by shaping our laws and by shaping our debates; by working within the confines of the world as it is, but also by reimagining the world as it should be.

as quoted by James Anthony Froude, Life and Letters of Erasmus: Lectures Delivered at Oxford 1893-4 http://books.google.com/books?id=5tB4L4J9hlYC (1899)
The Praise of Folly (1511)

On the Infinite Universe and Worlds (1584)
Context: Make then your forecasts, my lords Astrologers, with your slavish physicians, by means of those astrolabes with which you seek to discern the fantastic nine moving spheres; in these you finally imprison your own minds, so that you appear to me but as parrots in a cage, while I watch you dancing up and down, turning and hopping within those circles. We know that the Supreme Ruler cannot have a seat so narrow, so miserable a throne, so trivial, so scanty a court, so small and feeble a simulacrum that phantasm can bring to birth, a dream shatter, a delusion restore, a calamity diminish, a misdeed abolish and a thought renew it again, so that indeed with a puff of air it were brimful and with a single gulp it were emptied. On the contrary we recognize a noble image, a marvellous conception, a supreme figure, an exalted shadow, an infinite representation of the represented infinity, a spectacle worthy of the excellence and supremacy of Him who transcendeth understanding, comprehension or grasp. Thus is the excellence of God magnified and the greatness of his kingdom made manifest; He is glorified not in one, but in countless suns; not in a single earth, a single world, but in a thousand thousand, I say in an infinity of worlds.

Source: The Divided Self (1960), Ch. 1 : The existential-phenomenological foundations for a science of persons
Context: Existential phenomenology attempts to characterize the nature of a person's experience of his world and himself. It is not so much an attempt to describe particular objects of his experience as to set all particular experiences within the context of his whole being-in-his-world. The mad things said and done by the schizophrenic will remain essentially a closed book if one does not understand their existential context. In describing one way of going mad, I shall try to show that there is a comprehensible transition from the sane schizoid way of being-in-the-world to a psychotic way of being-in-the-world. Although retaining the terms schizoid and schizophrenic for the sane and psychotic positions respectively, I shall not, of course, be using these terms in their usual clinical psychiatric frame of reference, but phenomenologically and existentially.

"The True Modernism"
Foundations of World Unity
Context: From every standpoint the world of humanity is undergoing a re-formation. The laws of former governments and civilizations are in process of revision, scientific ideas and theories are developing and advancing to meet a new range of phenomena, invention and discovery are penetrating hitherto unknown fields revealing new wonders and hidden secrets of the material universe; industries have vastly wider scope and production; everywhere the world of mankind is in the throes of evolutionary activity indicating the passing of the old conditions and advent of the new age of re-formation. Old trees yield no fruitage; old ideas and methods are obsolete and worthless now. Old standards of ethics, moral codes and methods of living in the past will not suffice for the present age of advancement and progress.
This is the cycle of maturity and re-formation in religion as well. Dogmatic imitations of ancestral beliefs are passing. They have been the axis around which religion revolved but now are no longer fruitful; on the contrary, in this day they have become the cause of human degradation and hindrance. Bigotry and dogmatic adherence to ancient beliefs have become the central and fundamental source of animosity among men, the obstacle to human progress, the cause of warfare and strife, the destroyer of peace, composure and welfare in the world.

Source: Orlando: A Biography (1928), Ch. 2
Context: At the age of thirty, or thereabouts, this young Nobleman had not only had every experience that life has to offer, but had seen the worthlessness of them all. Love and ambition, women and poets were all equally vain. Literature was a farce. The night after reading Greene's Visit to a Nobleman in the Country, he burnt in a great conflagration fifty-seven poetical works, only retaining 'The Oak Tree', which was his boyish dream and very short. Two things alone remained to him in which he now put any trust: dogs and nature; an elk-hound and a rose bush. The world, in all its variety, life in all its complexity, had shrunk to that. Dogs and a bush were the whole of it.

1860s, Speeches to Ohio Regiments (1864), Speech to One Hundred Forty-eighth Ohio Regiment (1864)
Context: It is vain and foolish to arraign this man or that for the part he has taken, or has not taken, and to hold the government responsible for his acts. In no administration can there be perfect equality of action and uniform satisfaction rendered by all. But this government must be preserved in spite of the acts of any man or set of men. It is worthy your every effort. Nowhere in the world is presented a government of so much liberty and equality. To the humblest and poorest amongst us are held out the highest privileges and positions. The present moment finds me at the White House, yet there is as good a chance for your children as there was for my father's.

"A Second Half Life" (1991), p. 326
It All Adds Up (1994)
Context: Much of junk culture has a core of crisis — shoot-outs, conflagrations, bodies weltering in blood, naked embracers or rapist-stranglers. The sounds of junk culture are heard over a ground bass of extremism. Our entertainments swarm with specters of world crisis. Nothing moderate can have any claim to our attention.

An Outline of Philosophy Ch.15 The Nature of our Knowledge of Physics (1927)
1920s
Context: Physics is mathematical not because we know so much about the physical world, but because we know so little: it is only its mathematical properties that we can discover.

On Truth and Lie in an Extra-Moral Sense (1873)
Context: The drive toward the formation of metaphors is the fundamental human drive, which one cannot for a single instant dispense with in thought, for one would thereby dispense with man himself. This drive is not truly vanquished and scarcely subdued by the fact that a regular and rigid new world is constructed as its prison from its own ephemeral products, the concepts. It seeks a new realm and another channel for its activity, and it finds this in myth and in art generally. This drive continually confuses the conceptual categories and cells by bringing forward new transferences, metaphors, and metonymies. It continually manifests an ardent desire to refashion the world which presents itself to waking man, so that it will be as colorful, irregular, lacking in results and coherence, charming, and eternally new as the world of dreams. Indeed, it is only by means of the rigid and regular web of concepts that the waking man clearly sees that he is awake; and it is precisely because of this that he sometimes thinks that he must be dreaming when this web of concepts is torn by art.

Foreword
The Fascist Offensive and the Tasks of the Communist International in the Struggle of the Working Class against Fascism
Context: With the development of the very deep economic crisis, with the general crisis of capitalism becoming sharply accentuated and the mass of working people becoming revolutionized, fascism has embarked upon a wide offensive. The ruling bourgeoisie more and more seeks salvation in fascism, with the object of taking exceptional predatory measures against the working people, preparing for an imperialist war of plunder, attacking the Soviet Union, enslaving and partitioning China, and by all these means preventing revolution. The imperialist circles are trying to shift the whole burden of the crisis onto the shoulders of the working people. That is why they need fascism. They are trying to solve the problem of markets by enslaving the weak nations, by intensifying colonial oppression and repartitioning the world anew by means of war. That is why they need fascism.

2009, Nobel Prize acceptance speech (December 2009)
Context: In today's wars, many more civilians are killed than soldiers; the seeds of future conflict are sown, economies are wrecked, civil societies torn asunder, refugees amassed, children scarred.
I do not bring with me today a definitive solution to the problems of war. What I do know is that meeting these challenges will require the same vision, hard work, and persistence of those men and women who acted so boldly decades ago. And it will require us to think in new ways about the notions of just war and the imperatives of a just peace.
We must begin by acknowledging the hard truth: We will not eradicate violent conflict in our lifetimes. There will be times when nations — acting individually or in concert — will find the use of force not only necessary but morally justified.
I make this statement mindful of what Martin Luther King Jr. said in this same ceremony years ago: "Violence never brings permanent peace. It solves no social problem: it merely creates new and more complicated ones." As someone who stands here as a direct consequence of Dr. King's life work, I am living testimony to the moral force of non-violence. I know there's nothing weak — nothing passive — nothing naïve — in the creed and lives of Gandhi and King.
But as a head of state sworn to protect and defend my nation, I cannot be guided by their examples alone. I face the world as it is, and cannot stand idle in the face of threats to the American people. For make no mistake: Evil does exist in the world. A non-violent movement could not have halted Hitler's armies. Negotiations cannot convince al Qaeda's leaders to lay down their arms. To say that force may sometimes be necessary is not a call to cynicism — it is a recognition of history; the imperfections of man and the limits of reason.

Speech in Reply to Senator Stephen Douglas in the Lincoln-Douglas debates http://www.bartleby.com/251/1003.html of the 1858 campaign for the U.S. Senate, at Chicago, Illinois (10 July 1858)
1850s, Lincoln–Douglas debates (1858)
Context: Now, it happens that we meet together once every year, sometimes about the fourth of July, for some reason or other. These fourth of July gatherings I suppose have their uses. … We are now a mighty nation; we are thirty, or about thirty, millions of people, and we own and inhabit about one-fifteenth part of the dry land of the whole earth. We run our memory back over the pages of history for about eighty-two years, and we discover that we were then a very small people in point of numbers, vastly inferior to what we are now, with a vastly less extent of country, with vastly less of everything we deem desirable among men; we look upon the change as exceedingly advantageous to us and to our posterity, and we fix upon something that happened away back, as in some way or other being connected with this rise of prosperity. We find a race of men living in that day whom we claim as our fathers and grandfathers; they were iron men; they fought for the principle that they were contending for; and we understood that by what they then did it has followed that the degree of prosperity which we now enjoy has come to us. We hold this annual celebration to remind ourselves of all the good done in this process of time, of how it was done and who did it, and how we are historically connected with it; and we go from these meetings in better humor with ourselves, we feel more attached the one to the other, and more firmly bound to the country we inhabit. In every way we are better men in the age, and race, and country in which we live, for these celebrations. But after we have done all this we have not yet reached the whole. There is something else connected with it. We have besides these, men descended by blood from our ancestors — among us, perhaps half our people, who are not descendants at all of these men; they are men who have come from Europe — German, Irish, French and Scandinavian — men that have come from Europe themselves, or whose ancestors have come hither and settled here, finding themselves our equals in all things. If they look back through this history to trace their connection with those days by blood, they find they have none, they cannot carry themselves back into that glorious epoch and make themselves feel that they are part of us, but when they look through that old Declaration of Independence, they find that those old men say that "We hold these truths to be self-evident, that all men are created equal" and then they feel that that moral sentiment taught in that day evidences their relation to those men, that it is the father of all moral principle in them, and that they have a right to claim it as though they were blood of the blood, and flesh of the flesh, of the men who wrote that Declaration; and so they are. That is the electric cord in that Declaration that links the hearts of patriotic and liberty-loving men together, that will link those patriotic hearts as long as the love of freedom exists in the minds of men throughout the world.

Foreword http://www.bartleby.com/55/100.html
1910s, Theodore Roosevelt — An Autobiography (1913)
Context: Facing the immense complexity of modern social and industrial conditions, there is need to use freely and unhesitatingly the collective power of all of us; and yet no exercise of collective power will ever avail if the average individual does not keep his or her sense of personal duty, initiative, and responsibility. There is need to develop all the virtues that have the state for their sphere of action; but these virtues are as dust in a windy street unless back of them lie the strong and tender virtues of a family life based on the love of the one man for the one woman and on their joyous and fearless acceptance of their common obligation to the children that are theirs. There must be the keenest sense of duty, and with it must go the joy of living; there must be shame at the thought of shirking the hard work of the world, and at the same time delight in the many-sided beauty of life.

Letter to Clark Ashton Smith (17 October 1930), quoted in Lord of a Visible World: An Autobiography in Letters edited by S.T. Joshi, p. 213
Non-Fiction, Letters
Context: My conception of phantasy, as a genuine art-form, is an extension rather than a negation of reality. Ordinary tales about a castle ghost or old-fashioned werewolf are merely so much junk. The true function of phantasy is to give the imagination a ground for limitless expansion, and to satisfy aesthetically the sincere and burning curiosity and sense of awe which a sensitive minority of mankind feel toward the alluring and provocative abysses of unplumbed space and unguessed entity which press in upon the known world from unknown infinities and in unknown relationships of time, space, matter, force, dimensionality, and consciousness. This curiosity and sense of awe, I believe, are quite basic among the sensitive minority in question; and I see no reason to think that they will decline in the future—for as you point out, the frontier of the unknown can never do more than scratch the surface of eternally unknowable infinity. But the truly sensitive will never be more than a minority, because most persons—even those of the keenest possible intellect and aesthetic ability—simply have not the psychological equipment or adjustment to feel that way. I have taken pains to sound various persons as to their capacity to feel profoundly regarding the cosmos and the disturbing and fascinating quality of the extra-terrestrial and perpetually unknown; and my results reveal a surprisingly small quota. In literature we can easily see the cosmic quality in Poe, Maturin, Dunsany, de la Mare, and Blackwood, but I profoundly suspect the cosmicism of Bierce, James, and even Machen. It is not every macabre writer who feels poignantly and almost intolerably the pressure of cryptic and unbounded outer space.

The Inferno (1917), Ch. XVI
Context: The woman from the depths of her rags, a waif, a martyr — smiled. She must have a divine heart to be so tired and yet smile. She loved the sky, the light, which the unformed little being would love some day. She loved the chilly dawn, the sultry noontime, the dreamy evening. The child would grow up, a saviour, to give life to everything again. Starting at the dark bottom he would ascend the ladder and begin life over again, life, the only paradise there is, the bouquet of nature. He would make beauty beautiful. He would make eternity over again with his voice and his song. And clasping the new-born infant close, she looked at all the sunlight she had given the world. Her arms quivered like wings. She dreamed in words of fondling. She fascinated all the passersby that looked at her. And the setting sun bathed her neck and head in a rosy reflection. She was like a great rose that opens its heart to the whole world.

Source: As quoted in "Kate Bush Speaks" by Owen Myers in Fader (23 November 2016)
Context: I'm really very happy if people can connect at all to anything I do. I don't really mind if people mishear lyrics or misunderstand what the story is. I think that's what you have to let go of when you send it out in the world. I'm sure with a lot of paintings, people don't understand what the painter originally meant, and I don't really think that matters. I just think if you feel something, that's really the ideal goal. If that happens, then I'm really happy.

"God and Country".
What Are People For? (1990)

Fiction, The Call of Cthulhu (1926)
Context: They worshipped, so they said, the Great Old Ones who lived ages before there were any men, and who came to the young world out of the sky. Those Old Ones were gone now, inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first men, who formed a cult which had never died. This was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest Cthulhu, from his dark house in the mighty city of R'lyeh under the waters, should rise and bring the earth again beneath his sway. Some day he would call, when the stars were ready, and the secret cult would always be waiting to liberate him.

1900s, "The Study of Mathematics" (November 1907)
Context: Real life is, to most men, a long second-best, a perpetual compromise between the ideal and the possible; but the world of pure reason knows no compromise, no practical limitations, no barrier to the creative activity embodying in splendid edifices the passionate aspiration after the perfect from which all great work springs. Remote from human passions, remote even from the pitiful facts of nature, the generations have gradually created an ordered cosmos, where pure thought can dwell as in its natural home, and where one, at least, of our nobler impulses can escape from the dreary exile of the actual world.

Draft for a letter http://www.thenietzschechannel.com/correspondence/eng/nlett-1887.htm
Context: I've seen proof, black on white, that Herr Dr. Förster has not yet severed his connection with the anti-Semitic movement. … Since then I've had difficulty coming up with any of the tenderness and protectiveness I've so long felt toward you. The separation between us is thereby decided in really the most absurd way. Have you grasped nothing of the reason why I am in the world? … Now it has gone so far that I have to defend myself hand and foot against people who confuse me with these anti-Semitic canaille; after my own sister, my former sister, and after Widemann more recently have given the impetus to this most dire of all confusions. After I read the name Zarathustra in the anti-Semitic Correspondence my forbearance came to an end. I am now in a position of emergency defense against your spouse's Party. These accursed anti-Semite deformities shall not sully my ideal!!

Source: Terre des Hommes (1939), Ch. IX Barcelona and Madrid (1936)
Context: Human drama does not show itself on the surface of life. It is not played out in the visible world, but in the hearts of men. … One man in misery can disrupt the peace of a city. It is another of the miraculous things about mankind that there is no pain nor passion that does not radiate to the ends of the earth. Let a man in a garret but burn with enough intensity and he will set fire to the world.

The Sacred Pipe (1953)
Context: It is good to have a reminder of death before us, for it helps us to understand the impermanence of life on this earth, and this understanding may aid us in preparing for our own death. He who is well prepared is he who knows that he is nothing compared with Wakan-Tanka who is everything; then he knows that world which is real.

2015, Address to the People of India (January 2015)
Context: The peace we seek in the world begins in human hearts. And it finds its glorious expression when we look beyond any differences in religion or tribe, and rejoice in the beauty of every soul. [... ] Do we act with compassion and empathy. [... ] we have to guard against any efforts to divide ourselves along sectarian lines or any other lines.

Closing Address by His Highness the Aga Khan at the "Musée-Musées" Round Table Louvre Museum, (17 October 2007) http://www.akdn.org/Content/244
Context: The Muslim world, with its history and cultures, and indeed its different interpretations of Islam, is still little known in the West&hellip; The two worlds, Muslim and non-Muslim, Eastern and Western, must, as a matter of urgency, make a real effort to get to know one another, for I fear that what we have is not a clash of civilisations, but a clash of ignorance on both sides.

2009, Nobel Prize acceptance speech (December 2009)
Context: As the world grows smaller, you might think it would be easier for human beings to recognize how similar we are; to understand that we're all basically seeking the same things; that we all hope for the chance to live out our lives with some measure of happiness and fulfillment for ourselves and our families.
And yet somehow, given the dizzying pace of globalization, the cultural leveling of modernity, it perhaps comes as no surprise that people fear the loss of what they cherish in their particular identities — their race, their tribe, and perhaps most powerfully their religion. In some places, this fear has led to conflict. At times, it even feels like we're moving backwards.

As quoted in Life and Letters of Erasmus: Lectures Delivered at Oxford 1893-4 (1899) by James Anthony Froude

An Outline of Philosophy Ch.4 Language (1927)
1920s
Context: Written words differ from spoken words in being material structures. A spoken word is a process in the physical world, having an essential time-order; a written word is a series of pieces of matter, having an essential space-order.

Sec. 125
The Gay Science (1882)
Context: God is dead! God remains dead! And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?

Signing statement on the ratification of the United Nations Convention on Torture http://deadconfederates.com/2014/12/10/prosecute-them/ (1984)
1980s, First term of office (1981–1985)
Context: The United States participated actively and effectively in the negotiation of Convention. It marks a significant step in the development during this century of international measures against torture and other inhuman treatment or punishment. Ratification of the Convention by the United States will clearly express United States opposition to torture, an abhorrent practice unfortunately still prevalent in the world today. The core provisions of the Convention establish a regime for international cooperation in the criminal prosecution of torturers relying on so-called "universal jurisdiction." Each State Party is required either to prosecute torturers who are found in its territory or to extradite them to other countries for prosecution.

Nobel lecture (2001)
Context: Today, in Afghanistan, a girl will be born. Her mother will hold her and feed her, comfort her and care for her — just as any mother would anywhere in the world. In these most basic acts of human nature, humanity knows no divisions. But to be born a girl in today's Afghanistan is to begin life centuries away from the prosperity that one small part of humanity has achieved. It is to live under conditions that many of us in this hall would consider inhuman.
I speak of a girl in Afghanistan, but I might equally well have mentioned a baby boy or girl in Sierra Leone. No one today is unaware of this divide between the world’s rich and poor. No one today can claim ignorance of the cost that this divide imposes on the poor and dispossessed who are no less deserving of human dignity, fundamental freedoms, security, food and education than any of us. The cost, however, is not borne by them alone. Ultimately, it is borne by all of us — North and South, rich and poor, men and women of all races and religions.
Today's real borders are not between nations, but between powerful and powerless, free and fettered, privileged and humiliated. Today, no walls can separate humanitarian or human rights crises in one part of the world from national security crises in another.

Japan, The Ambiguous, and Myself (1994)
Context: "The voice of a crying and dark soul" is beautiful, and his act of expressing it in music cures him of his dark sorrow in an act of recovery. Furthermore, his music has been accepted as one that cures and restores his contemporary listeners as well. Herein I find the grounds for believing in the exquisite healing power of art.
This belief of mine has not been fully proved. 'Weak person' though I am, with the aid of this unverifiable belief, I would like to "suffer dully all the wrongs" accumulated throughout the twentieth century as a result of the monstrous development of technology and transport. As one with a peripheral, marginal and off-centre existence in the world I would like to seek how — with what I hope is a modest decent and humanist contribution — I can be of some use in a cure and reconciliation of mankind.

As A Man Thinketh (1902), Effect of Thought on Circumstances
Context: The world is your kaleidoscope, and the varying combinations of colours, which at every succeeding moment it presents to you are the exquisitely adjusted pictures of your ever-moving thoughts.
You will be, what you "will" to be.
Let failure find its false content,
In that poor word "environment,"
But spirit scorns it and is free.

Modern Manners (1983)

"Passages from the life of a philosopher", Appendix: Miracle. Note (A)
Passages from the Life of a Philosopher (1864)
Context: It has always occurred to my mind that many difficulties touching Miracles might be reconciled, if men would only take the trouble to agree upon the nature of the phenomenon which they call Miracle. That writers do not always mean the same thing when treating of miracles is perfectly clear; because what may appear a miracle to the unlearned is to the better instructed only an effect produced by some unknown law hitherto unobserved. So that the idea of miracle is in some respect dependent upon the opinion of man. Much of this confusion has arisen from the definition of Miracle given in Hume's celebrated Essay, namely, that it is the "violation of a law of nature." Now a miracle is not necessarily a violation of any law of nature, and it involves no physical absurdity. As Brown well observes, "the laws of nature surely are not violated when a new antecedent is followed by a new consequent; they are violated only when the antecedent, being exactly the same, a different consequent is the result;" so that a miracle has nothing in its nature inconsistent with our belief of the uniformity of nature. All that we see in a miracle is an effect which is new to our observation, and whose cause is concealed. The cause may be beyond the sphere of our observation, and would be thus beyond the familiar sphere of nature; but this does not make the event a violation of any law of nature. The limits of man's observation lie within very narrow boundaries, and it would be arrogance to suppose that the reach of man's power is to form the limits of the natural world. The universe offers daily proof of the existence of power of which we know nothing, but whose mighty agency nevertheless manifestly appears in the most familiar works of creation. And shall we deny the existence of this mighty energy simply because it manifests itself in delegated and feeble subordination to God's omnipotence?

Jean-Christophe (1904 - 1912), Journey's End: The Burning Bush (1911)
Context: Christophe returned to the Divine conflict.... How his own fight, how all the conflicts of men were lost in that gigantic battle, wherein the suns rain down like flakes of snow tossing on the wind!... He had laid bare his soul. And, just as in those dreams in which one hovers in space, he felt that he was soaring above himself, he saw himself from above, in the general plan of the world; and the meaning of his efforts — the price of his suffering, were revealed to him at a glance. His struggles were a part of the great fight of the worlds. His overthrow was a momentary episode, immediately repaired. Just as he fought for all, so all fought for him. They shared his trials, he shared their glory.
"Companions, enemies, walk over me, crush me, let me feel the cannons which shall win victory pass over my body! I do not think of the iron which cuts deep into my flesh, I do not think of the foot that tramples down my head, I think of my Avenger, the Master, the Leader of the countless army. My blood shall cement the victory of the future...."

Source: On the Mystical Body of Christ, pp. 424-425
Context: What does the Scripture mean when it tells us of the body of one man so extended in space that all can kill him? We must understand these words of ourselves, of our Church, or the body of Christ. For Jesus Christ is one man, having a Head and a body. The Saviour of the body and the members of the body are two in one flesh, and in one voice, and in one passion, and, when iniquity shall have passed away, in one repose.
And so the passion of Christ is not in Christ alone; and yet the passion of Christ is in Christ alone. For if in Christ you consider both the Head and the body, the Christ’s passion is in Christ alone; but if by Christ you mean only the Head, then Christ’s passion is not in Christ alone. Hence if you are in the members of Christ, all you who hear me, and even you who hear me not (though you do hear, if you are united with the members of Christ), whatever you suffer at the hands of those who are no among the members of Christ, was lacking to the sufferings of Christ. It is added precisely because it was lacking. You fill up the measure; you do not cause it to overflow. You will suffer just so much as must be added of your sufferings to the complete passion of Christ, who suffered as our Head and who continues to suffer in His members, that is, in us. Into this common treasury each pays what he owes, and according to each one’s ability we all contribute our share of suffering. The full measure of the Passion will not be attained until the end of the world.

2015, State of the Union Address (January 2015)
Context: When we make rash decisions, reacting to the headlines instead of using our heads; when the first response to a challenge is to send in our military -- then we risk getting drawn into unnecessary conflicts, and neglect the broader strategy we need for a safer, more prosperous world. That’s what our enemies want us to do. I believe in a smarter kind of American leadership. We lead best when we combine military power with strong diplomacy; when we leverage our power with coalition building; when we don’t let our fears blind us to the opportunities that this new century presents. That’s exactly what we’re doing right now. And around the globe, it is making a difference. [... ] That’s how America leads -- not with bluster, but with persistent, steady resolve.

Source: Tertium Organum (1912; 1922), Ch. XXI

Book I, Section I
The Satanic Bible (1969)
Context: In this arid wilderness of steel and stone I raise up my voice that you may hear. To the East and to the West I beckon. To the North and to the South I show a sign proclaiming: Death to the weakling, wealth to the strong!
Open your eyes that you may see, Oh men of mildewed minds, and listen to me ye bewildered millions!
For I stand forth to challenge the wisdom of the world; to interrogate the "laws" of man and of "God"!
I request reason for your golden rule and ask the why and wherefore of your ten commandments.
Before none of your printed idols do I bend in acquiescence, and he who saith "thou shalt" to me is my mortal foe!
I dip my forefinger in the watery blood of your impotent mad redeemer, and write over his thorn-torn brow: The TRUE prince of evil — the king of slaves!
No hoary falsehood shall be a truth to me; no stifling dogma shall encramp my pen!
I break away from all conventions that do not lead to my earthly success and happiness.
I raise up in stern invasion the standard of the strong!
I gaze into the glassy eye of your fearsome Jehovah, and pluck him by the beard; I uplift a broad-axe, and split open his worm-eaten skull!
I blast out the ghastly contents of philosophically whited sepulchers and laugh with sardonic wrath!

2009, Nobel Prize acceptance speech (December 2009)
Context: We do not have to think that human nature is perfect for us to still believe that the human condition can be perfected. We do not have to live in an idealized world to still reach for those ideals that will make it a better place. The non-violence practiced by men like Gandhi and King may not have been practical or possible in every circumstance, but the love that they preached — their fundamental faith in human progress — that must always be the North Star that guides us on our journey.
For if we lose that faith — if we dismiss it as silly or naïve; if we divorce it from the decisions that we make on issues of war and peace — then we lose what's best about humanity. We lose our sense of possibility. We lose our moral compass.
Like generations have before us, we must reject that future. As Dr. King said at this occasion so many years ago, "I refuse to accept despair as the final response to the ambiguities of history. I refuse to accept the idea that the 'isness' of man's present condition makes him morally incapable of reaching up for the eternal 'oughtness' that forever confronts him."
Let us reach for the world that ought to be — that spark of the divine that still stirs within each of our souls.

In the case of the latter, I simply leave them to torment themselves trying to gain my sympathy.
Aleph (2011)

Armistice Day speech (11 November 1948), published in Omar Bradley's Collected Writings, Volume 1 (1967).
Context: We have men of science, too few men of God. We have grasped the mystery of the atom and rejected the Sermon on the Mount. The world has achieved brilliance without conscience. Ours is a world of nuclear giants and ethical infants. We know more about war than we know about peace, more about killing than we know about living. If we continue to develop our technology without wisdom or prudence, our servant may prove to be our executioner.

Source: Black Elk Speaks (1961), Ch. 17 : The First Cure
Context: Everything an Indian does is in a circle, and that is because the power of the world always works in circles, and everything tries to be round. In the old days when we were a strong and happy people, all our power came to us from the sacred hoop of the nation, and so long as the hoop was unbroken the people flourished.

Book 1; On the necessity of standards
Mozi
Context: All states in the world, large or small, are cities of Heaven, and all people, young or old, honourable or humble, are its subjects; for they all graze oxen and sheep, feed dogs and pigs, and prepare clean wine and cakes to sacrifice to Heaven. Does this not mean that Heaven claims all and accepts offerings from all? Since Heaven does claim all and accepts offerings from all, what then can make us say that it does not desire men to love and benefit one another? Hence those who love and benefit others Heaven will bless. Those who hate and harm others Heaven will curse, for it is said that he who murders the innocent will be visited by misfortune. How else can we explain the fact that men, murdering each other, will be cursed by Heaven? Thus we are certain that Heaven desires to have men love and benefit one another and abominates to have them hate and harm one another

The Analysis of Mind (1921), Lecture IX: Memory, p. 159
1920s
Context: There is no logical impossibility in the hypothesis that the world sprang into being five minutes ago, exactly as it then was, with a population that "remembered" a wholly unreal past. There is no logically necessary connection between events at different times; therefore nothing that is happening now or will happen in the future can disprove the hypothesis that the world began five minutes ago.

Source: Love and Will (1969), p. 100
Context: When we "fall" in love, as the expressive verb puts it, the world shakes and changes around us, not only in the way it looks but in our whole experience of what we are doing in the world. Generally, the shaking is consciously felt in its positive aspects … Love is the answer, we sing. … our Western culture seems to be engaged in a romantic — albeit desperate — conspiracy to enforce the illusion that that is all there is to eros.

Seventh and Last Joint Debate with Steven Douglas, at Alton, Illinois (15 October 1858)
1850s, Lincoln–Douglas debates (1858)
Context: Now, I have upon all occasions declared as strongly as Judge Douglas against the disposition to interfere with the existing institution of slavery. You hear me read it from the same speech from which he takes garbled extracts for the purpose of proving upon me a disposition to interfere with the institution of slavery, and establish a perfect social and political equality between negroes and white people. Allow me while upon this subject briefly to present one other extract from a speech of mine, more than a year ago, at Springfield, in discussing this very same question, soon after Judge Douglas took his ground that negroes were not included in the Declaration of Independence: I think the authors of that notable instrument intended to include all men, but they did not mean to declare all men equal in all respects. They did not mean to say all men were equal in color, size, intellect, moral development, or social capacity. They defined with tolerable distinctness in what they did consider all men created equal — equal in "certain inalienable rights, among which are life, liberty, and the pursuit of happiness." This they said, and this they meant. They did not mean to assert the obvious untruth that all were then actually enjoying that equality, or yet that they were about to confer it immediately upon them. In fact, they had no power to confer such a boon. They meant simply to declare the right, so that the enforcement of it might follow as fast as circumstances should permit. They meant to set up a standard maxim for free society which should be familiar to all, constantly looked to, constantly labored for, and even, though never perfectly attained, constantly approximated, and thereby constantly spreading and deepening its influence, and augmenting the happiness and value of life to all people, of all colors, everywhere... That is the real issue. That is the issue that will continue in this country when these poor tongues of Judge Douglas and myself shall be silent. It is the eternal struggle between these two principles — right and wrong — throughout the world. They are the two principles that have stood face to face from the beginning of time; and will ever continue to struggle. The one is the common right of humanity, and the other the divine right of kings. It is the same principle in whatever shape it develops itself. It is the same spirit that says, "You toil and work and earn bread, and I'll eat it." No matter in what shape it comes, whether from the mouth of a king who seeks to bestride the people of his own nation and live by the fruit of their labor, or from one race of men as an apology for enslaving another race, it is the same tyrannical principle.

The Artful Universe (1995)
Context: The Universe has imposed aspects of its structure upon us by the inevitability of the forces of Nature... In a world where adapters succeed, but non-adapters fail, one expects to find vestigial remnants... Many of these adaptations... give rise to a suite of curious byproducts, some of which have played a role in determining our aesthetic sense. We are products of a past world where sensitivities to certain things were a matter of life or death.<!-- Ch. 6, p.246

On the experiment at University of Chicago which indicated a nuclear chain reaction was possible, as quoted in "Some Szilardisms on War, Fame, Peace", LIFE‎ magazine, Vol. 51, no. 9 (1 September 1961), p. 79
Variants:
We turned the switch, we saw the flashes, we watched them for about ten minutes — and then we switched everything off and went home. That night I knew the world was headed for sorrow...
As quoted in the Boston University Graduate Journal (1968)
We turned the switch, saw the flashes, watched for ten minutes, then switched everything off and went home. That night I knew the world was headed for sorrow.
As quoted in The Making Of The Atomic Bomb (1986) by Richard Rhodes
Context: All we had to do was lean back, turn a switch and watch a screen of a television tube. If flashes of light appeared on the screen it would mean that liberation of atomic energy would take place in our lifetime. We turned the switch, saw the flashes — we watched for about five minutes — then switched everything off and went home. That night I knew the world was headed for trouble.

The Man with the Hoe and Other Poems (1899), The Man With the Hoe (1898)
Context: Through this dread shape the suffering ages look;
Time's tragedy is in the aching stoop;
Through this dread shape humanity betrayed,
Plundered, profaned, and disinherited,
Cries protest to the Powers that made the world.
A protest that is also a prophecy.

Letter to Fanny McCullough (23 December 1862); Collected Works of Abraham Lincoln, edited by Roy P. Basler
1860s
Context: In this sad world of ours, sorrow comes to all; and, to the young, it comes with bitterest agony, because it takes them unawares. The older have learned to ever expect it. I am anxious to afford some alleviation of your present distress. Perfect relief is not possible, except with time. You can not now realize that you will ever feel better. Is not this so? And yet it is a mistake. You are sure to be happy again. To know this, which is certainly true, will make you some less miserable now. I have had experience enough to know what I say; and you need only to believe it, to feel better at once.

Zen Masters : The Wisdom of Frank Zappa (2003)
Context: Fact of the matter is, there is no hip world, there is no straight world. There's a world, you see which has people in it who believe a variety of different things. Everybody believes in something and everybody, by virtue of the fact that they believe in something, use that something to support their own existence.

Addressing the House of Commons after the assassination of Abraham Lincoln (1 May 1865).
1860s
Context: There are rare instances when the sympathy of a nation approaches those tenderer feelings which are generally supposed to be peculiar to the individual, and to be the happy privilege of private life, and this is one. Under any circumstances we should have bewailed the catastrophe at Washington; under any circumstances we should have shuddered at the means by which it was accomplished. But in the character of the victim, and even in the accessories of his last moments, there is something so homely and innocent, that it takes the question, as it were, out of all the pomp of history and the ceremonial of diplomacy; it touches the heart of nations, and appeals to the domestic sentiment of mankind.
Whatever the various and varying opinions in this House, and in the country generally, on the policy of the late President of the United States, all must agree that in one of the severest trials which ever tested the moral qualities of man he fulfilled his duty with simplicity and strength. …When such crimes are perpetrated the public mind is apt to fall into gloom and perplexity, for it is ignorant alike of the causes and the consequences of such deeds. But it is one of our duties to reassure them under unreasoning panic and despondency. Assassination has never changed the history of the world. I will not refer to the remote past, though an accident has made the most memorable instance of antiquity at this moment fresh in the minds and memory of all around me. But even the costly sacrifice of a Caesar did not propitiate the inexorable destiny of his country.

1900s, First Annual Message to Congress (1901)
Context: The first essential in determining how to deal with the great industrial combinations is knowledge of the facts—publicity. In the interest of the public, the Government should have the right to inspect and examine the workings of the great corporations engaged in interstate business. Publicity is the only sure remedy which we can now invoke. What further remedies are needed in the way of governmental regulation, or taxation, can only be determined after publicity has been obtained, by process of law, and in the course of administration. The first requisite is knowledge, full and complete—knowledge which may be made public to the world. Artificial bodies, such as corporations and joint stock or other associations, depending upon any statutory law for their existence or privileges, should be subject to proper governmental supervision, and full and accurate information as to their operations should be made public regularly at reasonable intervals.

An account of an experience of transcendent awareness, soon after a contest where, unarmed, he defeated a naval officer armed with a bokken (wooden sword) without harming him; as quoted in Aikido (1985) by Kisshomaru Ueshiba <!-- Hozansha Publications, Tokyo -->
Context: I felt the universe suddenly quake, and that a golden spirit sprang up from the ground, veiled my body, and changed my body into a golden one. At the same time my body became light. I was able to understand the whispering of the birds, and was clearly aware of the mind of God, the creator of the universe.
At that moment I was enlightened: the source of Budo is God's love — the spirit of loving protection for all beings … Budo is not the felling of an opponent by force; nor is it a tool to lead the world to destruction with arms. True Budo is to accept the spirit of the universe, keep the peace of the world, correctly produce, protect and cultivate all beings in nature.

Die Liebe wirkt magisch.
Sie ist der Endzweck
der Weltgeschichte,
das Amen des Universums.
Variant translations:
Love is the final end of the world's history, the Amen of the universe.
As translated by W. Hastie in Thoughts on Religion, Pt. 1, "Hymns and Thoughts on Religion" (1888), edited by W. Hastie
Love is the final purpose of world history — the Amen of the universe.
Love works magically...
Love causes magic...
Blüthenstaub (1798), Unsequenced

While signing the Bill Providing Restitution for the Wartime Internment of Japanese-American Civilians, quoting himself at the funeral of Kazuo Masuda in December 1945 (10 August 1988) http://history.wisc.edu/archdeacon/404tja/redress.html
1980s, Second term of office (1985–1989)
Context: Blood that has soaked into the sands of a beach is all of one color. America stands unique in the world: the only country not founded on race but on a way, an ideal. Not in spite of but because of our polyglot background, we have had all the strength in the world. That is the American way.