“Ascending modern rationalism, in its speculative as well as empirical form, shows a striking contrast between extreme critical radicalism in scientific and philosophic method on the one hand, and an uncritical quietism in the attitude toward established and functioning social institutions. Thus Descartes' ego cogitans was to leave the “great public bodies” untouched, and Hobbes held that “the present ought always to be preferred, maintained, and accounted best.” Kant agreed with Locke in justifying revolution if and when it has succeeded in organizing the whole and in preventing subversion. However, these accommodating concepts of Reason were always contradicted by the evident misery and injustice of the “great public bodies” and the effective, more or less conscious rebellion against them. Societal conditions existed which provoked and permitted real dissociation. from the established state of affairs; a private as well as political dimension was present in which dissociation could develop into effective opposition, testing its strength and the validity of its objectives. With the gradual closing of this dimension by the society, the self-limitation of thought assumes a larger significance. The interrelation between scientific-philosophical and societal processes, between theoretical and practical Reason, asserts itself "behind the back” of the scientists and philosophers. The society bars a whole type of oppositional operations and behavior; consequently, the concepts pertaining to them are rendered illusory or meaningless. Historical transcendence appears as metaphysical transcendence, not acceptable to science and scientific thought. The operational and behavioral point of view, practiced as a “habit of thought” at large, becomes the view of the established universe of discourse and action, needs and aspirations. The “cunning of Reason” works, as it so often did, in the interest of the powers that be. The insistence on operational and behavioral concepts turns against the efforts to free thought and behavior from the given reality and for the suppressed alternatives.”

Deendayalji’s speech at the Calicut session of the Jana Sangh, 1967., quoted in L.K. Advani, My Country My Life (2008)

Introduction
Space—Time—Matter (1952)

Motherwell's writing in 1944; as cited in 'Robert Motherwell, American Painter and Printmaker' https://www.theartstory.org/artist-motherwell-robert-life-and-legacy.htm#writings_and_ideas_header, on 'Artstory'
1940s

Preface
1920s, Science and the Modern World (1925)
Context: Philosophy, in one of its functions, is the critic of cosmologies. It is its function to harmonise, refashion, and justify divergent intuitions as to the nature of things. It has to insist on the scrutiny of the ultimate ideas, and on the retention of the whole of the evidence in shaping our cosmological scheme. Its business is to render explicit, and — so far as may be — efficient, a process which otherwise is unconsciously performed without rational tests.

Great Books: The Foundation of a Liberal Education (1954)

Source: 1970s and later, Cohesion in English (English Language), 1976, p. xix cited in: Sanna-Kaisa Tanskanen (2010) Discourses in Interaction. p. 118.

Quote from: 'Communal Housing'
1926 - 1941, Rußland: Die Rekonstruktion der Architektur in der Sowjetunion' (1929)

A Preliminary Discourse on the Study of Natural Philosophy (1831)
Context: To ascend to the origin of things and speculate on the creation, is not the business of the natural philosopher. An humbler field is sufficient for him in the endeavor to discover, as far as our faculties will permit; what are these primary qualities impressed on matter, and to discover the spirit of the laws of nature

Eleven-year-old Justin Trudeau, after attending a screening https://www.youtube.com/watch?v=XqjQ6gqgi0w of Return of the Jedi with his father, Pierre Trudeau, in 1983
Context: before leading Liberals