“Every revolutionary ends as an oppressor or a heretic.”

History of the World, Part I

Source: Violence and the Labor Movement (1914), p. 95-96
Context: We seek to terrorize them, as they seek to terrorize us. As the anarchist believes that oppression may be ended by the murder of the oppressor, so society cherishes the thought that anarchism may be ended by the murder of the anarchist. Are not our methods in truth the same, and can any man doubt that both are equally futile and senseless? Both the anarchy of the powerful and the anarchy of the weak are stupid and abortive, in that they lead to results diametrically opposed to the ends sought.

My Disillusionment in Russia (1923)
Context: Its first ethical precept is the identity of means used and aims sought. The ultimate end of all revolutionary social change is to establish the sanctity of human life, the dignity of man, the right of every human being to liberty and wellbeing. Unless this be the essential aim of revolution, violent social changes would have no justification. For external social alterations can be, and have been, accomplished by the normal processes of evolution. Revolution, on the contrary, signifies not mere external change, but internal, basic, fundamental change. That internal change of concepts and ideas, permeating ever-larger social strata, finally culminates in the violent upheaval known as revolution.

Last Speech to the National Convention (26 July 1794)

Progress In Religion (2000)

RTNDA Convention Speech (1958)
Context: This just might do nobody any good. At the end of this discourse a few people may accuse this reporter of fouling his own comfortable nest, and your organization may be accused of having given hospitality to heretical and even dangerous thoughts. But the elaborate structure of networks, advertising agencies and sponsors will not be shaken or altered. It is my desire, if not my duty, to try to talk to you journeymen with some candor about what is happening to radio and television.

Source: A Great and Terrible Beauty

Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: However fully man may recognise cosmic laws he will never be able to change them, because they are not his work. But every form of his social existence, every social institution which the past has bestowed on him as a legacy from remote ancestors, is the work of men and can be changed by human will and action or made to serve new ends. Only such an understanding is truly revolutionary and animated by the spirit of the coming ages. Whoever believes in the necessary sequence of all historical events sacrifices the future to the past. He explains the phenomena of social life, but he does not change them. In this respect all fatalism is alike, whether of a religious, political or economic nature. Whoever is caught in its snare is robbed thereby of life's most precious possession; the impulse to act according to his own needs. It is especially dangerous when fatalism appears in the gown of science, which nowadays so often replaces the cassock of the theologian; therefore we repeat: The causes which underlie the processes of social life have nothing in common with the laws of physical and mechanical natural events, for they are purely the results of human purpose, which is not explicable by scientific methods. To misinterpret this fact is a fatal self-deception from which only a confused notion of reality can result.

Source: Middlemarch (1871)
Context: Every limit is a beginning as well as an ending. Who can quit young lives after being long in company with them, and not desire to know what befell them in their after-years? For the fragment of a life, however typical, is not the sample of an even web: promises may not be kept, and an ardent outset may be followed by declension; latent powers may find their long-waited opportunity; a past error may urge a grand retrieval.