"Conversations in Port Townsend," interview with Tim O'Reilly, 1983. Reprinted in The Maker of Dune: Insights of a Master of Science Fiction (1987), edited by Tim O'Reilly
General sources
Frank B. Gilbreth, cited in: American Magazine, Vol. 103 (1927), p. 183
Source: The Political Economy of International Relations (1987), Chapter Three, Dynamics Of Political Economy, p. 109
Remarks by the President and the Vice President on Gun Violence, 2013-01-16, January 16, 2013 http://www.whitehouse.gov/the-press-office/2013/01/16/remarks-president-and-vice-president-gun-violence,
2013
Quoted in Kevin Sessums, "Johnny Be Good," Vanity Fair (February 1997)
“There is a strange duality in the human which makes for an ethical paradox.”
Source: The Log from the Sea of Cortez (1951), Chapter 11
Context: There is a strange duality in the human which makes for an ethical paradox. We have definitions of good qualities and of bad; not changing things, but generally considered good and bad throughout the ages and throughout the species. Of the good, we think always of wisdom, tolerance, kindliness, generosity, humility; and the qualities of cruelty, greed, self-interest, graspingness, and rapacity are universally considered undesirable. And yet in our structure of society, the so-called and considered good qualities are invariable concomitants of failure, while the bad ones are the cornerstones of success. A man — a viewing-point man — while he will love the abstract good qualities and detest the abstract bad, will nevertheless envy and admire the person who though possessing the bad qualities has succeeded economically and socially, and will hold in contempt that person whose good qualities have caused failure. When such a viewing-point man thinks of Jesus or St. Augustine or Socrates he regards them with love because they are the symbols of the good he admires, and he hates the symbols of the bad. But actually he would rather be successful than good. In an animal other than man we would replace the term “good” with “weak survival quotient” and the term “bad” with “strong survival quotient.” Thus, man in his thinking or reverie status admires the progression toward extinction, but in the unthinking stimulus which really activates him he tends toward survival. Perhaps no other animal is so torn between alternatives. Man might be described fairly adequately, if simply, as a two-legged paradox. He has never become accustomed to the tragic miracle of consciousness. Perhaps, as has been suggested, his species is not set, has not jelled, but is still in a state of becoming, bound by his physical memories to a past of struggle and survival, limited in his futures by the uneasiness of thought and consciousness.
