Samuel Johnson, letter to James Macpherson (20 January 1775), quoted in James Boswell Life of Johnson, Vol. I (1791), p. 449.
Criticism
Cabinet meeting (1841), as retold by John Alexander Tyler.
In a letter to the Duke of Mantua, from Venice, 6 April 1537; as quoted by J.A.Y. Crowe & G.B. Cavalcaselle in Titian his life and times - With some account..., publisher John Murray, London, 1877, p. 421
1510-1540
Suscipe prayer of Saint Ignatius
Quote in Dubuffet's letter to American art-promoter Gould, dated 4 August 1946; as cited in Physiognomic Illegibility, by Kent Mitchell Minturn - JEAN DUBUFFET'S POSTWAR PORTRAITS https://www.nyu.edu/gsas/dept/fineart/people/faculty/minturnPDFs/Minturn%20Final%20(low%20res).pdf
1940's
1920s, Truth is a Pathless Land (1929)
Context: Your prejudices, your fears, your authorities, your churches new and old – all these, I maintain, are a barrier to understanding. I cannot make myself clearer than this. I do not want you to agree with me, I do not want you to follow me, I want you to understand what I am saying. “This understanding is necessary because your belief has not transformed you but only complicated you, and because you are not willing to face things as they are. You want to have your own gods – new gods instead of the old, new religions instead of the old, new forms instead of the old – all equally valueless, all barriers, all limitations, all crutches. Instead of old spiritual distinctions you have new spiritual distinctions, instead of old worships you have new worships. You are all depending for your spirituality on someone else, for your happiness on someone else, for your enlightenment on someone else; and although you have been preparing for me for eighteen years, when I say all these things are unnecessary, when I say that you must put them all away and look within yourselves for the enlightenment, for the glory, for the purification, and for the incorruptibility of the self, not one of you is willing to do it. There may be a few, but very, very few. So why have an organization?
Source: The Politics of Experience (1967), Ch. 1 : Experience as evidence
Context: I see you, and you see me. I experience you, and you experience me. I see your behaviour. You see my behaviour. But I do not and never have and never will see your experience of me. Just as you cannot "see" my experience of you. My experience of you is not "inside" me. It is simply you, as I experience you. And I do not experience you as inside me. Similarly, I take it that you do not experience me as inside you.
"My experience of you" is just another form of words for "you-as-l-experience-you", and "your experience of me" equals "me-as-you-experience-me". Your experience of me is not inside you and my experience of you is not inside me, but your experience of me is invisible to me and my experience of you is invisible to you.
letter to his friend Martín Zapater https://www.wikidata.org/wiki/Q3915977 and https://nl.wikipedia.org/wiki/Bestand:Francisco_de_Goya_-_Portrait_of_Mart%C3%ADn_Zapater_-_Google_Art_Project.jpg, March 1793; from: 'Francisco de Goya. MS Letters to Martín Zapater 1774-99', Collection of Prado - published as Cartas a Martín Zapater; ed, X. de Salas & M. Agueda, Madrid 1982, p. 211; as quoted by Robert Hughes, in: Goya. Borzoi Book - Alfred Knopf, New York, 2003, p. 127
Goya started to become deaf then, had fainting fits and spells of semi-blindness. From 1793 onward [he was 46] he became functionally deaf, till his death
1790s
Alexander's answer to the peace treaty offered by Darius III, p. 38
The Persian Boy (1972)
