1970 Nobel Peace Prize acceptance speech
Source: 1970s, Ecodynamics: A New Theory Of Societal Evolution, 1978, p. 110
Speech at the 58th session of the United Nations General Assembly (excerpts) (2003)
“Until you find something to fight for, you settle for something to fight against.”
“To fight the raven you may make alliance with the serpent until the battle is done.”
Byar, Children of the Light
(11 October 2005)
Source: Simone Weil : An Anthology (1986), The Power of Words (1937), p. 222
Context: There is no area in our minds reserved for superstition, such as the Greeks had in their mythology; and superstition, under cover of an abstract vocabulary, has revenged itself by invading the entire realm of thought. Our science is like a store filled with the most subtle intellectual devices for solving the most complex problems, and yet we are almost incapable of applying the elementary principles of rational thought. In every sphere, we seem to have lost the very elements of intelligence: the ideas of limit, measure, degree, proportion, relation, comparison, contingency, interdependence, interrelation of means and ends. To keep to the social level, our political universe is peopled exclusively by myths and monsters; all it contains is absolutes and abstract entities. This is illustrated by all the words of our political and social vocabulary: nation, security, capitalism, communism, fascism, order, authority, property, democracy. We never use them in phrases such as: There is democracy to the extent that... or: There is capitalism in so far as... The use of expressions like "to the extent that" is beyond our intellectual capacity. Each of these words seems to represent for us an absolute reality, unaffected by conditions, or an absolute objective, independent of methods of action, or an absolute evil; and at the same time we make all these words mean, successively or simultaneously, anything whatsoever. Our lives are lived, in actual fact, among changing, varying realities, subject to the casual play of external necessities, and modifying themselves according to specific conditions within specific limits; and yet we act and strive and sacrifice ourselves and others by reference to fixed and isolated abstractions which cannot possibly be related either to one another or to any concrete facts. In this so-called age of technicians, the only battles we know how to fight are battles against windmills.
II. Progress and Entropy. p. 46-47
The Human Use of Human Beings (1950)
The Art of Poetry on a New Plan (1761), vol. ii. p. 147.
The saying "he who fights and runs away may live to fight another day" dates at least as far back as Menander (ca. 341–290 B.C.), Gnomai Monostichoi, aphorism #45: ἀνήρ ὁ ϕɛύγων καὶ ράλίν μαχήɛṯαί (a man who flees will fight again). The Attic Nights (book 17, ch. 21) of Aulus Gellius (ca. 125–180 A.D.) indicates it was already widespread in the second century: "...the orator Demosthenes sought safety in flight from the battlefield, and when he was bitterly taunted with his flight, he jestingly replied in the well-known verse: The man who runs away will fight again".
