“Because suffering is the exhibition of the presence in our existence of that which is not under our control, or of the intrusion into our self-legislating existence of an activity operating under another law than ours, it cannot be brought adequately within the spheres of teleological and deontological ethics, the ethics of man-the-maker, or man-the-citizen.”

Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Context: I must interpret the life about me as I interpret the life that is my own. My life is full of meaning to me. The life around me must be full of significance to itself. If I am to expect others to respect my life, then I must respect the other life I see, however strange it may be to mine. And not only other human life, but all kinds of life: life above mine, if there be such life; life below mine, as I know it to exist. Ethics in our Western world has hitherto been largely limited to the relations of man to man. But that is a limited ethics. We need a boundless ethics which will include the animals also.

'On Larkin's Wit'
Essays and reviews, From the Land of Shadows (1982)

Lectures on the Philosophy of History (1832), Volume 1

Source: Law and Authority (1886), I
Context: In existing States a fresh law is looked upon as a remedy for evil. Instead of themselves altering what is bad, people begin by demanding a law to alter it. … In short, a law everywhere and for everything! A law about fashions, a law about mad dogs, a law about virtue, a law to put a stop to all the vices and all the evils which result from human indolence and cowardice.
We are so perverted by an education which from infancy seeks to kill in us the spirit of revolt, and to develop that of submission to authority; we are so perverted by this existence under the ferrule of a law, which regulates every event in life — our birth, our education, our development, our love, our friendship — that, if this state of things continues, we shall lose all initiative, all habit of thinking for ourselves. Our society seems no longer able to understand that it is possible to exist otherwise than under the reign of law, elaborated by a representative government and administered by a handful of rulers. And even when it has gone so far as to emancipate itself from the thralldom, its first care has been to reconstitute it immediately. "The Year I of Liberty" has never lasted more than a day, for after proclaiming it men put themselves the very next morning under the yoke of law and authority.

This has been widely cited to Church Dogmatics, but without citations to volume or chapter, and has not been located in this form in existing translations of that work.
Disputed

"John Searle on Realism and Relativism." Truth and Progress: Philosophical Papers, Volume 3 (1998).

The Personality of Jesus (1932)
Context: If we acquiesce in the presence of injustice and misery, we not only fail to remove exploitation and poverty, but we abdicate in favor of those who seek deliverance by violence. On the other hand, if we offer effective non-violent resistance, we may bring suffering upon both evildoers and victims. If we are able to keep ourselves free from bitterness and vindictiveness, our procedure in every situation will be determined by our judgement as to which type of persuasiveness and which method of non-violent restraint are under the circumstances most ethical and most effective. We will than go forward, even if the journey leads to the cross. Without suffering, there can be no redemption.

Source: Guide for the Perplexed (c. 1190), Part III, Ch.17

Unity is Peace (1995)