
Quoted in "The Columbia Dictionary of Quotations" - Page 446 - by Robert Andrews - Reference - 1993.
Source: High-Rise (1975), Ch. 2
Quoted in "The Columbia Dictionary of Quotations" - Page 446 - by Robert Andrews - Reference - 1993.
Ordeal by Labyrinth, Conversations with Claude-Henri Rocquet (1982), <!-- Chicago Press --> p. 148
Context: The history of religions reaches down and makes contact with that which is essentially human: the relation of man to the sacred. The history of religions can play an extremely important role in the crisis we are living through. The crises of modern man are to a large extent religious ones, insofar as they are an awakening of his awareness to an absence of meaning.
“The corrupt man is nearly always rootless, deeply aware of his rootlessness.”
The Corrupt Individual, p. 63
The Corrupt Society - From Ancient Greece To Present-Day America (1975)
1970s, From Cliché to Archetype (1970)
Source: 1970s, Take Today : The Executive as Dropout (1972), p. 11
The Relation of the State to the Invididual (1890)
Context: What relations should exist between the State and the Individual? The general method of determining these is to apply some theory of ethics involving a basis of moral obligation. In this method the Anarchists have no confidence. The idea of moral obligation, of inherent rights and duties, they totally discard. They look upon all obligations, not as moral, but as social, and even then not really as obligations except as these have been consciously and voluntarily assumed. If a man makes an agreement with men, the latter may combine to hold him to his agreement; but, in the absence of such agreement, no man, so far as the Anarchists are aware, has made any agreement with God or with any other power of any order whatsoever. The Anarchists are not only utilitarians, but egoists in the farthest and fullest sense. So far as inherent right is concerned, might is its only measure.
1940s, To Every Briton (1940)
Context: This is no appeal made by a man who does not know his business. I have been practising with scientific precision non-violence and its possibilities for an unbroken period of over fifty years. I have applied it in every walk of life, domestic, institutional, economic and political. I know of no single case in which it has failed. Where it has seemed sometimes to have failed, I have ascribed it to my imperfections. I claim no perfection for my self. But I do claim to be a passionate seeker after Truth, which is but another name for God. In the course of the search the discovery of non-violence came to me. Its spread is my life-mission. I have no interest in living except for the prosecution of that mission.