Quotes about weight training and exercise

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Quoted in "He Led Hitler's Navy," "New York Times" article, April 24, 1960.

Powell's Books http://www.powells.com/authors/hawke.html (2002-08-06)
2000–2004

"The Mathematician's Office - Numberphile". youtube.com. August 25, 2016. Retrieved September 16, 2018.

Source: 1930s, Sex and Temperament in Three Primitive Societies (1935), p. 48

Source: Antigone, Lines 295-303

Address at London Guildhall (19 October 1959)
Context: The politician is... trained in the art of inexactitude. His words tend to be blunt or rounded, because if they have a cutting edge they may later return to wound him.

De Re Militari (also Epitoma Rei Militaris), Book I, "The Selection and Training of New Levies"
Context: Victory in war does not depend entirely upon numbers or mere courage; only skill and discipline will insure it. We find that the Romans owed the conquest of the world to no other cause than continual military training, exact observance of discipline in their camps and unwearied cultivation of the other arts of war. Without these, what chance would the inconsiderable numbers of the Roman armies have had against the multitudes of the Gauls? Or with what success would their small size have been opposed to the prodigious stature of the Germans? The Spaniards surpassed us not only in numbers, but in physical strength. We were always inferior to the Africans in wealth and unequal to them in deception and stratagem. And the Greeks, indisputably, were far superior to us in skill in arts and all kinds of knowledge. (Book 1)

To My Fellow-Disciples at Saratoga Springs (1895)
Context: The young man who is moved in any way to contemplate an entry into public life, whose creed is not in absolute inheritance from his fathers, learns first of all to understand that there are two great political organizations, with one of which he must associate himself, learning and echoing its catch-words, accepting its leadership, and steeping himself in the belief that in it are wisdom and truth while the other party is void of both. It is not everyone whose ductile mind takes him through this training, and a goodly number of up-growing men of not the worst promise for the future have to step aside.

Letter to Sir Frederick Pollock (23 August 1895); reported in Holmes-Pollock Letters: The Correspondence of Mr. Justice Holmes and Sir Frederick Pollock (1961) edited by Mark De Wolfe Howe, Vol. 1, p. 60; also reported in The Mind and Faith of Justice Holmes: His Speeches, Essays, Letters, and Judicial Opinions (1954), p. 437.
1890s

Kalki : or The Future of Civilization (1929)
Context: Democracy has become confused with ignorance, lack of discipline, and low tastes … Though educational facilities are within the reach of large numbers, the level of culture is not high. It has become more easy to get into a college and more difficult to get educated. We are taught to read but not trained to think … Those who know better are afraid to speak out but keep step with the average mind. Uncivilized mass-impulses, crowd emotions and class-resentments have taken the place of authority and tradition.

The Conduct Of Life (1951)
Context: Now life is the only art that we are required to practice without preparation, and without being allowed the preliminary trials, the failures and botches, that are essential for the training of a mere beginner. In life, we must begin to give a public performance before we have acquired even a novice's skill; and often our moments of seeming mastery are upset by new demands, for which we have acquired no preparatory facility. Life is a score that we play at sight, not merely before we have divined the intentions of the composer, but even before we have mastered our instruments; even worse, a large part of the score has been only roughly indicated, and we must improvise the music for our particular instrument, over long passages. On these terms, the whole operation seems one of endless difficulty and frustration; and indeed, were it not for the fact that some of the passages have been played so often by our predecessors that, when we come to them, we seem to recall some of the score and can anticipate the natural sequence of the notes, we might often give up in sheer despair. The wonder is not that so much cacophony appears in our actual individual lives, but that there is any appearance of harmony and progression.

Science and Immortality (1904)
Context: The search of science for the spirits has been neither long nor earnest; nor is it a matter of surprise that it has not been undertaken earlier by men whose training had fitted them for the work.
It is no clear, vasty deep, but a muddy, Acheronian pool in which our modern spirits dwell, with Circe as the presiding deity and the Witch of Endor as her high priestess. Commingling with the solemn incantations of the devotees who throng the banks, one can hear the mocking laughter of Puck and of Ariel, as they play among the sedges and sing the monotonous refrain, "What fools these mortals be!" Sadly besmirched, and more fitted for a sojourn in Ancyra than in Athens, has been the condition of those who have returned from the quest, and we cannot wonder that scientific men have hesitated to stir the pool and risk a touch from Circe's wand. All the more honour to those who have with honest effort striven to pierce the veil and explore the mysteries which lie behind it.

"Eckhart, Brethren of the Free Spirit," from Communalism: From Its Origins to the Twentieth Century (1974), ch. 4
Context: The influence of Meister Eckhart is stronger today than it has been in hundreds of years. Eckhart met the problems of contingency and omnipotence, creator-and-creature-from-nothing by making God the only reality and the presence or imprint of God upon nothing, the source of reality in the creature. Reality in other words was a hierarchically structured participation of the creature in the creator. From the point of view of the creature this process could be reversed. If creatureliness is real, God becomes the Divine Nothing. God is not, as in scholasticism, the final subject of all predicates. He is being as unpredicable. The existence of the creature, in so far as it exists, is the existence of God, and the creature’s experience of God is therefore in the final analysis equally unpredicable. Neither can even be described; both can only be indicated. We can only point at reality, our own or God’s. The soul comes to the realization of God by knowledge, not as in the older Christian mysticism by love. Love is the garment of knowledge. The soul first trains itself by systematic unknowing until at last it confronts the only reality, the only knowledge, God manifest in itself. The soul can say nothing about this experience in the sense of defining it. It can only reveal it to others.

Source: View from the UN (1978), p. 69
Context: To understand my feelings — and my conception of the role of Secretary General — the nature of my religious and cultural background must first be understood. I should therefore like to outline not only my beliefs but also my conception of human institutions and of the human situation itself.
As a Buddhist, I was trained to be tolerant of everything except intolerance. I was brought up not only to develop the spirit of tolerance but also to cherish moral and spiritual qualities such as modesty, humility, compassion, and, most important, to attain a certain degree of emotional equilibrium.

Source: From the Danube to the Yalu (1954), p. 175

Address to the British Association for the Advancement of Science (1898)
Context: It has been said that "Nothing worth the proving can be proved, nor yet disproved." True though this may have been in the past, it is true no longer. The science of our century has forged weapons of observation and analysis by which the veriest tyro may profit. Science has trained and fashioned the average mind into habits of exactitude and disciplined perception, and in so doing has fortified itself for tasks higher, wider, and incomparably more wonderful than even the wisest among our ancestors imagined. Like the souls in Plato's myth that follow the chariot of Zeus, it has ascended to a point of vision far above the earth. It is henceforth open to science to transcend all we now think we know of matter and to gain new glimpses of a profounder scheme of Cosmic law.

The Ethics of Belief (1877), The Duty of Inquiry
Context: No man holding a strong belief on one side of a question, or even wishing to hold a belief on one side, can investigate it with such fairness and completeness as if he were really in doubt and unbiased; so that the existence of a belief not founded on fair inquiry unfits a man for the performance of this necessary duty.
Nor is it that truly a belief at all which has not some influence upon the actions of him who holds it. He who truly believes that which prompts him to an action has looked upon the action to lust after it, he has committed it already in his heart. If a belief is not realized immediately in open deeds, it is stored up for the guidance of the future. It goes to make a part of that aggregate of beliefs which is the link between sensation and action at every moment of all our lives, and which is so organized and compacted together that no part of it can be isolated from the rest, but every new addition modifies the structure of the whole. No real belief, however trifling and fragmentary it may seem, is ever truly insignificant; it prepares us to receive more of its like, confirms those which resembled it before, and weakens others; and so gradually it lays a stealthy train in our inmost thoughts, which may someday explode into overt action, and leave its stamp upon our character for ever.

Source: quoted in Lillian Ross's profile of Hemingway, which first appeared in the The New Yorker (13 May 1950). The profile was later published as a short book titled Portrait of Hemingway (1961). Variant:
I started out very quiet and I beat Turgenev. Then I trained hard and I beat de Maupassant. I've fought two draws with Stendhal, and I think I had an edge in the last one. But nobody's going to get me in any ring with Tolstoy unless I'm crazy or I keep getting better.
Context: I started out very quiet and I beat Mr. Turgenev. Then I trained hard and I beat Mr. de Maupassant. I’ve fought two draws with Mr. Stendhal, and I think I had an edge in the last one. But nobody’s going to get me in any ring with Mr. Tolstoy unless I’m crazy or I keep getting better.

Playboy interview (1996)
Context: Here a human without a car is a samurai without his sword. I would replace cars wherever possible with buses, monorails, rapid trains — whatever is takes to make pedestrians the center of our society again, and cities worthwhile enough for pedestrians to live in. I don't care what people do with their cars, as long as they give them up three quarters of the time — roughly the amount of time people spend every week superfluously driving places they don't want to go to visit people who don't want to see them.

Journal entry (21 July 1944); later published in The Wartime Journals (1970)
Context: The intense artillery fire has stripped the trees of leaves and branches so that the outline of the coral ridge itself can be seen silhouetted against the sky. Since I have been on Owi Island, at irregular intervals through the night and day, the sound of our artillery bombarding this Japanese stronghold has floated in across the water. This afternoon, I stood on the cliff outside our quarters (not daring to sit on the ground because of the danger of typhus) and watched the shells bursting on the ridge. For weeks that handful of Japanese soldiers, variously estimated at between 250 and 700 men, has been holding out against overwhelming odds and the heaviest bombardment our well-supplied guns can give them.
If positions were reversed and our troops held out so courageously and well, their defense would be recorded as one of the most glorious examples of tenacity, bravery, and sacrifice in the history of our nation. But, sitting in the security and relative luxury of our quarters, I listen to American Army officers refer to these Japanese soldiers as "yellow sons of bitches." Their desire is to exterminate the Jap ruthlessly, even cruelly. I have not heard a word of respect or compassion spoken of our enemy since I came here.
It is not the willingness to kill on the part of our soldiers which most concerns me. That is an inherent part of war. It is our lack of respect for even the admirable characteristics of our enemy — for courage, for suffering, for death, for his willingness to die for his beliefs, for his companies and squadrons which go forth, one after another, to annihilation against our superior training and equipment. What is courage for us is fanaticism for him. We hold his examples of atrocity screamingly to the heavens while we cover up our own and condone them as just retribution for his acts.

And Thou Too (1888)
Context: Ah, not to a blaze of light I go,
Nor shouts of a triumph train;
I go down to kiss the dregs of woe,
And drink up the Cup of Pain. And whether a scaffold or crucifix waits
'Neath the light of my silver star,
I know and I care not: I only know
I shall pause not though it be far.

The Pragmatics of Patriotism (1973)
Context: I said that "Patriotism" is a way of saying "Women and children first." And that no one can force a man to feel this way. Instead he must embrace it freely. I want to tell about one such man. He wore no uniform and no one knows his name, or where he came from; all we know is what he did.
In my home town sixty years ago when I was a child, my mother and father used to take me and my brothers and sisters out to Swope Park on Sunday afternoons. It was a wonderful place for kids, with picnic grounds and lakes and a zoo. But a railroad line cut straight through it.
One Sunday afternoon a young married couple were crossing these tracks. She apparently did not watch her step, for she managed to catch her foot in the frog of a switch to a siding and could not pull it free. Her husband stopped to help her.
But try as they might they could not get her foot loose. While they were working at it, a tramp showed up, walking the ties. He joined the husband in trying to pull the young woman's foot loose. No luck —
Out of sight around the curve a train whistled. Perhaps there would have been time to run and flag it down, perhaps not. In any case both men went right ahead trying to pull her free... and the train hit them.
The wife was killed, the husband was mortally injured and died later, the tramp was killed — and testimony showed that neither man made the slightest effort to save himself.
The husband's behavior was heroic... but what we expect of a husband toward his wife: his right, and his proud privilege, to die for his woman. But what of this nameless stranger? Up to the very last second he could have jumped clear. He did not. He was still trying to save this woman he had never seen before in his life, right up to the very instant the train killed him. And that's all we'll ever know about him.
This is how a man dies.
This is how a man... lives!

Revolution (2014)
Context: The first thing is serenity. The agitation has to end. The itchy irritability, the restlessness, the wanting. So do the lows, the self-loathing, wretched, heavy-hearted, lead-gutted, teary-eyed, dry-mouthed misery. The pain. So do the highs. The wide-eyed, bilious highs, the cheek-chewing, trouble-brewing highs, the never-stopping-till-I-touch-the-sky highs, the up-at-dawn hitting-the-pipe highs, chasing, defacing, heart-racing highs, gagging, shagging, blagging highs. All the things we do to change the way we feel, the way the world looks and tastes: It’s all got to go. So courage is necessary. Courage to change yourself, the one thing you can change. Your attitude and actions. Neither the serenity nor the courage are available to you on your own; if they were, you would’ve found them by now—you’ve been pretty fastidious in your research. God, however you conceptualize him, will have to grant them to you. And whatever you conceptualize God as, with your human mind, your individual brain, made up of instinctive responses, training, and memories, however you conceptualize a power that’s beyond you and the decisions you’ve made so far, your conception will be extremely limited. Likely as limited as my cat’s conception of the Internet. The invisible network of interconnected portals that communicate data are beyond my cat’s comprehension. My cat’s inability to comprehend does not impede the Internet. The World Wide Web (which is incidentally quicker to say than “double-you, double-you, double-you-dot”) will continue to exist, regardless of my cat’s awareness. Pray, then, for wisdom, wisdom to know the difference between things we can change and things we can’t. Likely this will be a lifetime’s work, undertaken one day at a time. Which, for humans, is the way time happens. I don’t have to live the 25th of May 2022 yet. I might never have to. I only have to live in this moment. That’s why meditation comes in handy, and practicing it as a community has benefits too. How are we to achieve real change, conditions in which practices that lead to a different type of consciousness can plausibly be pursued?

Early Morning Rain, Track 7, UAS-6487 The Song That Changed Everything http://www.youtube.com/watch?v=ZFJ5Bj_put0
Lightfoot! (1966)
Context: The liquor tasted good and here the women all were fast...
You can't jump a jet plane
Like you can a freight train
So I'll best be on my way
In the early morning rain

Bewilderness (DVD, 2001)

Creation Myths (1972), Deus Faber
Context: Our whole tradition has trained us to think always of God as being outside the world and shaping its dead material in some form. But upon making a general survey of creation myths, we see that this type of God mirrors a rare and specific situation; it mirrors a state where consciousness has already markedly withdrawn, as an independent entity, out of the unconscious and therefore can turn toward the rest of the material as if it were its dead object. It also already shows a definite separation between subject and object; God is the subject of the creation and the world, and its material is the dead objects with which he deals. Naturally we must correct this viewpoint by putting it into its right context, namely, that the craftsman in primitive societies never imagined himself to be doing the work himself. Nowadays if you watch a carpenter or a smith, he is in a position to feel himself as a human being with independent consciousness, who has acquired from his teacher a traditional skill with which he handles dead material. He feels that his skill is a man-made possession, which he owns. If we look at the folklore and mythology of the different crafts in more primitive societies, we see that they have a much more adequate view of it. They all still have tales which show that; man never invented any craft or skill, but that it was revealed to him, that it is the Gods who produced the knowledge which man now uses if he does anything practical.

Minute to General Ismay, 6 June 1940.
Reproduced in The Second World War, Vol II, Their Finest Hour, 1949, Cassell & Co Ltd, p. 217.
The Second World War (1939–1945)
Context: Enterprises must be prepared, with specially-trained troops of the hunter class, who can develop a reign of terror down these coasts, first of all on the "butcher and bolt" policy; but later on, or perhaps as soon as we are organised, we could surprise Calais or Boulogne, kill and capture the Hun garrison, and hold the place until all preparations to reduce it by siege or heavy storm have been made, and then away. The passive resistance war, in which we have acquitted ourselves so well, must come to an end. I look to the Joint Chiefs of the Staff to propose me measures for a vigorous, enterprising and ceaseless offensive against the whole German-occupied coastline.

In response to the question "Is it impossible to be totally objective?"
Larry King Interview (8 September 2003)
Context: My dad was part of the pioneers of public broadcasting in Canada. And he always told me the most important thing you can be in your career is fair. So we all start to see a box and hope that we see the box in the same way. But you recognize in time that people see the box or they see traffic accidents in entirely different ways. So you train yourself over the years to try and give accounting to the variety... and come to some decent place in the middle. But I'm not a slave to objectivity. I'm never quite sure what it means. And it means different things to different people.

Source: From the Danube to the Yalu (1954), p. 2-3

As quoted in Armed Martial Arts of Japan: Swordsmanship and Archery (1998) by G. Cameron Hurst, G. Cameron Hurst, 3rd, G. Hurst I, p. 4

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. II : The Fellow-Craft, p. 43
Context: Remember, that though life is short, Thought and the influences of what we do or say, are immortal; and that no calculus has yet pretended to ascertain the law of proportion between cause and effect. The hammer of an English blacksmith, smiting down an insolent official, led to a rebellion which came near being a revolution. The word well spoken, the deed fitly done, even by the feeblest or humblest, cannot help but have their effect. More or less, the effect is inevitable and eternal. The echoes of the greatest deeds may die away like the echoes of a cry among the cliffs, and what has been done seem to the human judgment to have been without result. The unconsidered act of the poorest of men may fire the train that leads to the subterranean mine, and an empire be rent by the explosion.

The Uttarpara Address (1909)
Context: The year of detention was meant only for a year of seclusion and of training. How could anyone hold me in jail longer than was necessary for God's purpose? He had given me a word to speak and a work to do, and until that word was spoken I knew that no human power could hush me, until that work was done no human power could stop God's instrument, however weak that instrument might be or however small. Now that I have come out, even in these few minutes, a word has been suggested to me which I had no wish to speak. The thing I had in my mind He has thrown from it and what I speak is under an impulse and a compulsion.

Statement (September 1961), as quoted in Mr. Strangelove: A Biography of Peter Sellers (1999) by Ed Sikov, p. 168
Context: Criticism should be done by critics, and a critic should have some training and some love of the medium he is discussing. But these days, gossip-columnist training seems to be enough qualification. I suppose an ability to stand on your feet through interminable cocktail parties and swig interminable gins in between devouring masses of fried prawns may just possibly help you to understand and appreciate what a director is getting at, but for the life of me I can't see how.

Sivakozhundu of Tiruvazhundur (1939)
Context: It is natural for a train to run on its tracks. We get into a train because we believe that it will do that. But once in a while the train runs off the rails, and there’s an accident. Those who don’t actually witness such a happening can say, “No train will run off the rails, it is unnatural for it to do so”.

Letter to his brother Jeff from Guadalcanal (28 January 1943); p. 27
To Reach Eternity (1989)
Context: In spite of all the training you get and precautions you take to keep yourself alive, it's largely a matter of luck that decided whether or not you get killed. It doesn't make any difference who you are, how tough you are, how nice a guy you might be, or how much you may know, if you happen to be at a certain spot at a certain time, you get it. I've seen guys out of one hole to a better one and get it the next minute, whereas if they'd stayed still they wouldn't have been touched. I've seen guys decide to stay in a hole instead of moving and get it. I've seen guys move and watch the hole they were in get blown up a minute later. And I've seen guys stay and watch the place to which they had intended to move get blown up. It's all luck.

The Canton, Ohio Speech, Anti-War Speech (1918)
Context: Wars throughout history have been waged for conquest and plunder. In the Middle Ages when the feudal lords who inhabited the castles whose towers may still be seen along the Rhine concluded to enlarge their domains, to increase their power, their prestige and their wealth they declared war upon one another. But they themselves did not go to war any more than the modern feudal lords, the barons of Wall Street go to war. The feudal barons of the Middle Ages, the economic predecessors of the capitalists of our day, declared all wars. And their miserable serfs fought all the battles. The poor, ignorant serfs had been taught to revere their masters; to believe that when their masters declared war upon one another, it was their patriotic duty to fall upon one another and to cut one another's throats for the profit and glory of the lords and barons who held them in contempt. And that is war in a nutshell. The master class has always declared the wars; the subject class has always fought the battles. The master class has had all to gain and nothing to lose, while the subject class has had nothing to gain and all to lose — especially their lives.
They have always taught and trained you to believe it to be your patriotic duty to go to war and to have yourselves slaughtered at their command. But in all the history of the world you, the people, have never had a voice in declaring war, and strange as it certainly appears, no war by any nation in any age has ever been declared by the people.
And here let me emphasize the fact — and it cannot be repeated too often — that the working class who fight all the battles, the working class who make the supreme sacrifices, the working class who freely shed their blood and furnish the corpses, have never yet had a voice in either declaring war or making peace. It is the ruling class that invariably does both. They alone declare war and they alone make peace.
Yours not to reason why;
Yours but to do and die.
That is their motto and we object on the part of the awakening workers of this nation.
If war is right let it be declared by the people. You who have your lives to lose, you certainly above all others have the right to decide the momentous issue of war or peace.

Song lyrics, American Pie (1971), American Pie
Context: I met a girl who sang the blues
And I asked her for some happy news
But she just smiled and turned away
I went down to the sacred store
Where I'd heard the music years before
But the man there said the music woudn't play
And in the streets the children screamed
The lovers cried, and the poets dreamed
But not a word was spoken
The church bells all were broken
And the three men I admire most
The Father, Son and the Holy Ghost
They caught the last train for the coast
The day the music died.

Statement of 1984, as quoted in Don't Panic: The Official Hitchhikers Guide to the Galaxy Companion (1988) by Neil Gaiman, p. 2
Context: When you're a student or whatever, and you can't afford a car, or a plane fare, or even a train fare, all you can do is hope that someone will stop and pick you up.
At the moment we can't afford to go to other planets. We don't have the ships to take us there. There may be other people out there (I don't have any opinions about Life Out There, I just don't know) but it's nice to think that one could, even here and now, be whisked away just by hitchhiking.

Bewilderness: New York (audio CD, 2002)

Interview 2
Context: Action films are definitely a lot of training and I do a lot of my own stunts, so I definitely am in there for the long haul for the training process. But I love it. Martial arts is something I’ve always loved doing. It’s the only form of exercise that I can deal with. Everything else is really boring and mind-numbing. So for me it’s just really fun. I love to sort of feel like a superhero in that sense, to be able to fly through the air and to be on wires. It just makes me feel like I’m in Magic Mountain or something. I love it.

Pieces of Eight (1982)
Context: The most worthwhile form of education is the kind that puts the educator inside you, as it were, so that the appetite for learning persists long after the external pressure for grades and degrees has vanished. Otherwise you are not educated; you are merely trained.

On the team bus, after winning his fifth Tour de France in 2003, as quoted in "On your marks, get set … go!" in The Guardian by William Fotheringham in The Guardian (30 June 2007) http://www.guardian.co.uk/books/2007/jun/30/featuresreviews.guardianreview7
Context: No one trains like me. No one rides like me. This jersey's mine. I live for this jersey. It's my life. No one's taking it away from me. This fucking jersey's mine.

VALIS (1981)
Context: For each person there is a sentence — a series of words — which has the power to destroy him … another sentence exists, another series of words, which will heal the person. If you're lucky you will get the second; but you can be certain of getting the first: that is the way it works. On their own, without training, individuals know how to deal out the lethal sentence, but training is required to deal out the second.

Book II, 1103b
Nicomachean Ethics

Age and Guile Beat Youth, Innocence, and a Bad Haircut (1996)

Train for honor
A Sky Without Eagles (2014)
Context: 'I train for honor'... I train because somewhere in my DNA there's a memory of a more ferocious world, a world where men could become what they are and reach the most terrifyingly magnificent state of their nature. I don't train to impress the majority of modern slobs. I train to be worthy enough to be worthy enough to 'carry water' for my barbarian fathers, and to be worthy of the company of the men most like them today. I train because I imagine the disgust and contempt out ancestors would have for us all if they lined up modern men on the street. I train to be less of an embarrassment to their memory. I train because most modern men dishonor all of the men who came before them. I train "as if" they were watching and judging us... I train because it is better to imagine oneself as a soldier in a spiritual army training for a war that may never come than it is to shrug, slouch and shuffle forward into a dysgenic and dystopian future.

Part Troll (2004)

I Ain't Got Time To Bleed (1999)
Context: I'm all for gun control, I just define it a little differently. If you can put 2 rounds into the same hole from 25 meters, that's gun control! If you're going to own a gun, you have an obligation to know what you're doing with it. When the Constitution gave us the right to bear arms, it also made us responsible for using them properly. It's not fair of us as citizens to lean more heavily on one side of that equation than on the other.
So I support waiting periods and training requirements for gun ownership, and I like the idea that it shouldn't be incredibly easy to get guns. I support the right to carry concealed weapons, but I think people who want a concealed-weapons permit need to pass a training and safety course. The Constitution calls for a "well-regulated militia." In other words, you need to know how to use your weapon, and practice with it.
Where I draw the line is at gun registration. A law that says that everybody who owns a gun has to be on record is too easy to abuse.

As quoted in "10 questions for Lance Armstrong" by Bill Saporito in TIME magazine (28 September 2003) http://www.time.com/time/magazine/article/0,9171,1005777,00.html
Context: I'm not happy if I'm not doing some physical suffering, like going out on a bike ride or running. First, it's good for you. No. 2, it sort of clears my mind on a daily basis. And it's a job. My job is to suffer. I make the suffering in training hard so that the races are not full of suffering.

Teaching as a Subversive Activity (1969)
Context: The elimination of conventional tests... is necessary because, as soon as they are used as judgement-making instruments, the whole process of schooling shifts from education to training intended to produce passing grades on tests. … "Courses" turn out to be contingent upon testing. A "course" generally consists of a series of briefings for the great Trivia contest. It's a kind of rigid quiz show. And it seems to work only if the contestants value the "prize." The prize, of course, is a "grade." An appropriate grade entitles the participant to continue playing the Trivia game. All the while, let's not forget, very little, if any, substantive intellectual activity is going on.

As quoted in "International Arbitration" by W. H. Dellenback in The Commencement Annual, University of Michigan (30 June 1892) and in A Half Century of International Problems: A Lawyer's Views (1954) by Frederic René Coudert, p. 180.
Context: Though I have been trained as a soldier, and participated in many battles, there never was a time when, in my opinion, some way could not be found to prevent the drawing of the sword. I look forward to an epoch when a court, recognized by all nations, will settle international differences, instead of keeping large standing armies as they do in Europe.

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

Saving Ourselves From Self-Destruction (2004)
Context: Nuclear proliferation is on the rise. Equipment, material and training were once largely inaccessible. Today, however, there is a sophisticated worldwide network that can deliver systems for producing material usable in weapons. The demand clearly exists: countries remain interested in the illicit acquisition of weapons of mass destruction.
If we sit idly by, this trend will continue. Countries that perceive themselves to be vulnerable can be expected to try to redress that vulnerability — and in some cases they will pursue clandestine weapons programs. The supply network will grow, making it easier to acquire nuclear weapon expertise and materials. Eventually, inevitably, terrorists will gain access to such materials and technology, if not actual weapons.
If the world does not change course, we risk self-destruction.

To My Fellow-Disciples at Saratoga Springs (1895)
Context: It is true— it has been already admitted— that the picture will not be universally recognized; but it has been suggested that the failure of recognition lies rather in the degeneracy of the faculty of seeing than in the misrepresentation of the vision to be seen. It may be also confessed that life often survives all the perversities of training. We cannot absolutely nullify the prodigality of nature, try as hard as we may. In spite of most careful management, untractable growths survive in the most provoking way, and intrude themselves into fields believed to be kept free from their presence. And sometimes it happens that the poor party managers have to accommodate themselves to the genius they curse.

"Why I Like Business" in Manitowoc Herald-Times (21 July 1927), p. 3 http://www.newspapers.com/newspage/8420770/
Context: I like business because it is competitive. Business keeps books. The books are the score cards. Profit is the measure of accomplishment, not the ideal measure, but the most practical that can be devised.
I like business because it compels earnestness. Amateurs and dilettantes are shoved out. Once in you must fight for survival or be carried to the sidelines.
I like business because it requires courage. Cowards do not get to first base.
I like business because It demands faith. Faith in human nature, faith in one's self, faith in one's customers, faith in one's employees.
I like business because it is the essence of life. Dreams are good, poetical fancies are good, but bread must be baked today, trains must move today, bills must be collected today, payrolls met today. Business feeds, clothes and houses man.
I like business because it rewards deeds and not words.
I like business because it does not neglect today's task while it is thinking about tomorrow.
I like business because it undertakes to please, not to reform.
I like business because it is orderly.
I like business because it is bold in enterprise.
I like business because it is honestly selfish, thereby avoiding the hypocrisy and sentimentality of the unselfish attitude.
I like business because it is promptly penalized for its mistakes, shiftlessness and inefficiency.
I like business because its philosophy works.
I like business because each day is a fresh, adventure.

"Why We Need To Understand Science" in The Skeptical Inquirer Vol. 14, Issue 3 (Spring 1990)
Context: Science is much more than a body of knowledge. It is a way of thinking. This is central to its success. Science invites us to let the facts in, even when they don’t conform to our preconceptions. It counsels us to carry alternative hypotheses in our heads and see which ones best match the facts. It urges on us a fine balance between no-holds-barred openness to new ideas, however heretical, and the most rigorous skeptical scrutiny of everything — new ideas and established wisdom. We need wide appreciation of this kind of thinking. It works. It’s an essential tool for a democracy in an age of change. Our task is not just to train more scientists but also to deepen public understanding of science.

Source: From the Danube to the Yalu (1954), p. 175
Context: After I went to the Far East I witnessed this same concentration time after time in the schools the Koreans established for their officers and noncoms. The students would squat on their haunches for hours listening to an instructor explain something like the care and use of a light machine gun. They would focus their eyes on the instructor almost without blinking. Never once did a single student that I saw let his gaze wander. I even tested them. They knew who I was, and in addition the short-statured Oriental has a compulsion to look at a tall man. During the class sessions I witnessed I deliberately strolled behind the instructor, looking at the students. I thought certainly some of the Korean students would break their concentration on the instructor and sneak a glance at me. I didn't catch a one. I made it a practice to make this test often during visits to ROK training schools. Never once did I catch an eye looking my way. I have never in my life been so impressed with the intensity of military students.

Source: 1980s, That Benediction is Where You Are (1985), p. 18
Context: From childhood we are trained to have problems. When we are sent to school, we have to learn how to write, how to read, and all the rest of it. How to write becomes a problem to the child. Please follow this carefully. Mathematics becomes a problem, history becomes a problem, as does chemistry. So the child is educated, from childhood, to live with problems — the problem of God, problem of a dozen things. So our brains are conditioned, trained, educated to live with problems. From childhood we have done this. What happens when a brain is educated in problems? It can never solve problems; it can only create more problems. When a brain that is trained to have problems, and to live with problems, solves one problem, in the very solution of that problem, it creates more problems. From childhood we are trained, educated to live with problems and, therefore, being centred in problems, we can never solve any problem completely. It is only the free brain that is not conditioned to problems that can solve problems. It is one of our constant burdens to have problems all the time. Therefore our brains are never quiet, free to observe, to look. So we are asking: Is it possible not to have a single problem but to face problems? But to understand those problems, and to totally resolve them, the brain must be free.

Source: Paths to Otherwhere (1996), Ch. 8
Context: I am confident that the things that have been described for centuries as mystical insight are results of abnormal Multiverse sensitivity — either acquired accidentally or developed through training. There is that much in common. The difference is in the direction that consciousness looks in — the part of the Multiverse from which information enters awareness. In the traditional meditative state, the mind expands into the present. Its experience is of knowing — direct perception of a timeless reality that transcends the limited world of the senses. The QUADAR, by contrast, tunes to the future. It delivers an experience of feelings and premonitions. One reveals what is; the other, what could be. Actuality versus potential.

Choruses from The Rock (1934)
Context: You neglect and belittle the desert.
The desert is not remote in southern tropics
The desert is not only around the corner,
The desert is squeezed in the tube-train next to you,
The desert is in the heart of your brother.

The Book of My Life (1930), Ch. 13

Ends and Means (1937)

The Elegant Universe : Superstrings, Hidden Dimensions, and the Quest for the Ultimate Theory (1999), p. 271
Context: Physicists are more like avant-garde composers, willing to bend traditional rules and brush the edge of acceptability in the search for solutions. Mathematicians are more like classical composers, typically working within a much tighter framework, reluctant to go to the next step until all previous ones have been established with due rigor. Each approach has its advantages as well as drawbacks; each provides a unique outlet for creative discovery. Like modern and classical music, it’s not that one approach is right and the other wrong – the methods one chooses to use are largely a matter of taste and training.

1870s, Eighth State of the Union Address (1876)
Context: It was my fortune, or misfortune, to be called to the office of Chief Executive without any previous political training. From the age of 17 I had never even witnessed the excitement attending a Presidential campaign but twice antecedent to my own candidacy, and at but one of them was I eligible as a voter.
Under such circumstances it is but reasonable to suppose that errors of judgment must have occurred. Even had they not, differences of opinion between the Executive, bound by an oath to the strict performance of his duties, and writers and debaters must have arisen. It is not necessarily evidence of blunder on the part of the Executive because there are these differences of views. Mistakes have been made, as all can see and I admit...

Context: Any man facing a major decision acts, consciously or otherwise, upon the training and beliefs of a lifetime. This is no less true of a military commander than of a surgeon who, while operating, suddenly encounters an unsuspected complication. In both instances, the men must act immediately, with little time for reflection, and if they are successful in dealing with the unexpected it is upon the basis of past experience and training. As any decisions that I made during World War II sprang from the forty-four years' service that were behind me in 1941, I wish to acquaint the reader with the background of my professional life so that he may better understand their origins.

p. viii

an epithet characteristic of the silver age of Hebrew literature and of our Anglican Prayer Book, but never once used as an epithet of God by Him who knew Him as He is. By way of compensation, we must lay far more stress on "Wise" and "Good."
Paradosis : Or "In the Night in Which He Was (?) Betrayed" (1904), "Introduction : Paradosis or Delivering Up the Soul", p. 7

"The True Modernism" http://reference.bahai.org/en/t/c/FWU/fwu-1.html
Foundations of World Unity
Context: Humanity has emerged from its former degrees of limitation and preliminary training. Man must now become imbued with new virtues and powers, new moralities, new capacities. New bounties, bestowals and perfections are awaiting and already descending upon him.

The Saviors of God (1923)
Context: What is the purpose of this struggle? This is what the wretched self-seeking mind of man is always asking, forgetting that the Great Spirit does not toil within the bounds of human time, place, or casualty.
The Great Spirit is superior to these human questionings. It teems with many rich and wandering drives which to our shallow minds seem contradictory; but in the essence of divinity they fraternize and struggle together, faithful comrades-in-arms.
The primordial Spirit branches out, overflows, struggles, fails, succeeds, trains itself. It is the Rose of the Winds.

Autobiography (1873)
Context: I have already mentioned Carlyle's earlier writings as one of the channels through which I received the influences which enlarged my early narrow creed; but I do not think that those writings, by themselves, would ever have had any effect on my opinions. What truths they contained, though of the very kind which I was already receiving from other quarters, were presented in a form and vesture less suited than any other to give them access to a mind trained as mine had been. They seemed a haze of poetry and German metaphysics, in which almost the only clear thing was a strong animosity to most of the opinions which were the basis of my mode of thought; religious scepticism, utilitarianism, the doctrine of circumstances, and the attaching any importance to democracy, logic, or political economy. Instead of my having been taught anything, in the first instance, by Carlyle, it was only in proportion as I came to see the same truths through media more suited to my mental constitution, that I recognized them in his writings. Then, indeed, the wonderful power with which he put them forth made a deep impression upon me, and I was during a long period one of his most fervent admirers; but the good his writings did me, was not as philosophy to instruct, but as poetry to animate. Even at the time when out acquaintance commenced, I was not sufficiently advanced in my new modes of thought, to appreciate him fully; a proof of which is, that on his showing me the manuscript of Sartor Resartus, his best and greatest work, which he had just then finished, I made little of it; though when it came out about two years afterwards in Fraser's Magazine I read it with enthusiastic admiration and the keenest delight. I did not seek and cultivate Carlyle less on account of the fundamental differences in our philosophy. He soon found out that I was not "another mystic," and when for the sake of my own integrity I wrote to him a distinct profession of all those of my opinions which I knew he most disliked, he replied that the chief difference between us was that I "was as yet consciously nothing of a mystic." I do not know at what period he gave up the expectation that I was destined to become one; but though both his and my opinions underwent in subsequent years considerable changes, we never approached much nearer to each other's modes of thought than we were in the first years of our acquaintance. I did not, however, deem myself a competent judge of Carlyle. I felt that he was a poet, and that I was not; that he was a man of intuition, which I was not; and that as such, he not only saw many things long before me, which I could only when they were pointed out to me, hobble after and prove, but that it was highly probable he could see many things which were not visible to me even after they were pointed out. I knew that I could not see round him, and could never be certain that I saw over him; and I never presumed to judge him with any definiteness, until he was interpreted to me by one greatly the superior of us both -- who was more a poet than he, and more a thinker than I -- whose own mind and nature included his, and infinitely more.

"Watch It Crash" from "Somewhere in the Between" (2007) http://risc.perix.co.uk/lyrics/sm/sitb/05/

17 U.S. (4 Wheaton) 316, 411-412
McCulloch v. Maryland (1819)
Context: In America, the powers of sovereignty are divided between the Government of the Union and those of the States. They are each sovereign with respect to the objects committed to it, and neither sovereign with respect to the objects committed to the other. We cannot comprehend that train of reasoning, which would maintain that the extent of power granted by the people is to be ascertained not by the nature and terms of the grant, but by its date. Some State Constitutions were formed before, some since, that of the United States. We cannot believe that their relation to each other is in any degree dependent upon this circumstance. Their respective powers must, we think, be precisely the same as if they had been formed at the same time. Had they been formed at the same time, and had the people conferred on the General Government the power contained in the Constitution, and on the States the whole residuum of power, would it have been asserted that the Government of the Union was not sovereign, with respect to those objects which were intrusted to it, in relation to which its laws were declared to be supreme? If this could not have been asserted, we cannot well comprehend the process of reasoning which maintains that a power appertaining to sovereignty cannot be connected with that vast portion of it which is granted to the General Government, so far as it is calculated to subserve the legitimate objects of that Government.

Source: From the Danube to the Yalu (1954), p. 176

An Old Man's Thoughts on Many Things, Of Education I
Context: Some distinguished philosophers think that boys' eyes should be taught or trained to the examination of objects: in other words, that boys should be taught to observe things and to see likeness and difference. It is done to some extent by all boys: their games teach them something, and they know a cake from an apple. But the power of careful, patient looking at a thing is not fully acquired without some pains on the part of a teacher. When a boy reads aloud, he must look carefully at the words and letters, or he will blunder. This is an instance of observation. But the philosophers mean, I believe, that we should introduce certain things called sciences into school teaching.

Рецензии

On the question "When and what was responsible for you becoming interested in your academic discipline?" http://www.kcl.ac.uk/aboutkings/governance/equality/meettheprofessors/artshums/mantognazza.aspx, at kcl.ac.uk, 2015.

Book V, Chapter 13
Enquiry Concerning Political Justice (1793)

The Enquirer : Reflections on Education, Manners, and Literature (1797), Essay XV : Of Choice In Reading, p. 130, (1823 edition)

66. Structure of the Red Army
ABC's of Communism

in answer to the question of how he managed to stay active scientifically for so long
Kobos, Andrzej (2009). Po drogach uczonych (in Polish). 4. Kraków: Polska Akademia Umiejętności, pp. 383–398. ISBN 978-83-7676-021-6.

On A Kestrel for a Knave
Barry Hines 1970 interview

Go Between (p. 129)
Short Fiction, Looking for Jake (2005)

Introductory
The Grammar of Science (1900)

Source: U.S. Navy at War, 1941-1945: Official Reports to the Secretary of the Navy (1946), p. 77

The World of Fatwas (Or The Shariah In Action)

Ante-Nicene Christian Library, Volume 6: Hippolytus, Bishop Of Rome, Volume 1 P. 86
Refutation of All Heresies

Refuge Recovery (2014)

High Times interview (2002)

On if the poet has a responsibility in “‘The language is constructing our ideas more than we are deploying the language’: An interview with Gregory Pardlo” http://gulfcoastmag.org/reviews-and-interviews/art-and-reviews/an-interview-with-gregory-pardlo/ in Gulf Coast Magazine (2019 Jul 17)

Arundhati Roy commenting on the Godhra train attack The God of false things : How Arundhati Roy creates fake news and gets away with it https://www.opindia.com/2017/05/the-god-of-false-things-how-arundhati-roy-creates-fake-news-and-gets-away-with-it/ also https://www.opindia.com/2019/04/urban-naxals-congress-hacks-and-eminent-historians-what-media-wont-tell-you-about-writers-who-signed-the-anti-modi-statement/ (Her statement was criticized as being counter-factual.)

Speech to the Los Angeles Town Club, Los Angeles, California (11 September 1952); Speeches of Adlai Stevenson (1952), p. 36

On what she has learned working as an acting coach in “Belita -- Not ‘Benny’ – Moreno” http://latinola.com/story.php?story=8908 in ¡LatinoLA! (2010 Sep 12)

Inner Strength (1956), as translated from the Thai by Ṭhānissaro Bhikkhu

Source: Initiation Into Hermetics (1956), p. 37

Source: Initiation Into Hermetics (1956), p. 35

Source: Initiation Into Hermetics (1956), p. 35

... [Osama bin Laden and Jalaluddin Haqqani were] “Pakistani heroes”. “In 1979, we had introduced religious militancy in Afghanistan to benefit Pakistan, and to push the Soviets out of the country. We brought Mujahideen from all over the world, we trained them and supplied weapons to them. We trained the Taliban, sent them in. They were our heroes. Haqqani was our hero. Osama bin Laden was our hero. Ayman al-Zawahiri was our hero. Then the global environment changed. The world started viewing things differently. Our heroes were turned into villains.”…
As Quoted in “Watch: Pervez Musharraf Says ‘Osama bin Laden Was Pakistan’s Hero,'” ANI, November 14, 2019 https://www.ndtv.com/world-news/watch-musharraf-admits-training-kashmiris-as-mujahideen-to-fight-indian-army-2132216