“The world, I mean our own portion of it, sometimes seems to me like one mighty slaughter-house — one grand school for the suppression of every kind and tender and brotherly feeling — one grand process of education to the entire destitution of all moral principle — one vast scene of destruction to all moral sensibility, and all sympathy with the woes of those around us. Is it not so?”

Rev. William Henry Foote, in "Cornstalk, the Shawanee Chief" in The Southern Literary Messenger Vol. 16, Issue 9, (September 1850) pp. 533-540
Context: All savages seem to us alike as the trees of the distant forest. Here and there one unites in his own person, all the excellencies, and becomes the favourable representative of the whole, the image of savage greatness, the one grand character in which all others are lost to history or observation. Cornstalk possessed all the elements of savage greatness, oratory, statesmanship and heroism, with beauty of person and strength of frame. In appearance he was majestic, in manners easy and winning. Of his oratory, Colonel Benjamin Wilson, Senr., an officer in Dunmore's army, in 1774, having heard the grand speech to Dunmore in Camp Charlotte, says — "I have heard the first orators in Virginia, Patrick Henry, Richard Henry Lee, but never have I heard one whose powers of delivery surpassed those of Cornstalk on that occasion." Of his statesmanship and bravery there is ample evidence both in the fact that he was chosen head of the Confederacy, and in the manner he conducted the war of 1774, and particularly by his directions of the battle at Point Pleasant.

p. 757 https://books.google.com/books?id=85o2AAAAMAAJ&pg=757
Medicine and Morality (1881)

Sec. 116
Some Thoughts Concerning Education (1693)

Source: The Lives of Animals (1999), p. 35

We are not only bound to this position by our organic structure and by our revolutionary antecedents, but by the genius of our people. Gathered here from all quarters of the globe, by a common aspiration for national liberty as against caste, divine right govern and privileged classes, it would be unwise to be found fighting against ourselves and among ourselves, it would be unadvised to attempt to set up any one race above another, or one religion above another, or prescribe any on account of race, color or creed.
1860s, Our Composite Nationality (1869)

Speech at Monash University (1981 Sir Robert Menzies Lecture) (6 October 1981) http://www.margaretthatcher.org/document/104712
First term as Prime Minister
Context: I count myself among those politicians who operate from conviction. For me, pragmatism is not enough. Nor is that fashionable word “consensus”. When I asked one of my Commonwealth colleagues at this Conference why he kept saying that there was a “consensus” on a certain matter, another replied in a flash “consensus is the word you use when you can't get agreement”! To me consensus seems to be—the process of abandoning all beliefs, principles, values and policies in search of something in which no-one believes, but to which no-one objects.—the process of avoiding the very issues that have to be solved, merely because you cannot get agreement on the way ahead. What great cause would have been fought and won under the banner “I stand for consensus”?

For the first kind of morality, that is, for self-restraint, I have the greatest respect. The second kind of morality I do not respect except when it constitutes self-defense. (For example, when women say that rape and wife-beating are immoral, that is self-defense.) I have noticed that the people who try hardest to impose moral code on others (not in self-defense) are often the least careful to abide by that moral code themselves.
"Morality and Revolution"
The Road to Revolution (2008)

Pt. IV, Ch. 30 : General Considerations
Social Statics (1851)

"Dress, or Who Makes the Fashions" in The Atlantic Monthly (1864).