Ulysses S. Grant (1822–1885) 18th President of the United States
Message to the Senate and House of Representatives (23 March 1870), as quoted in the Congressional Globe, vol. 42, p. 2,177.
1870s
Letter to George Washington (26 April 1779)
Ulysses S. Grant (1822–1885) 18th President of the United States
Message to the Senate and House of Representatives (23 March 1870), as quoted in the Congressional Globe, vol. 42, p. 2,177.
1870s
Thomas G. West (1945) American academic
2000s, Vindicating the Founders (2001)
George Friedman (1949) American businessman and political scientist
Source: The Next 100 Years: A Forecast for the 21st Century (2009), p. 44
James A. Garfield (1831–1881) American politician, 20th President of the United States (in office in 1881)
1860s, Oration at Ravenna, Ohio (1865)
“South Carolina State Rep. Mike Pitts wants to ban money.”
Charles Foster Johnson (1953) American musician
February 18, 2010 http://littlegreenfootballs.com/article/35811_SC_Republican_Wants_to_Ban_Money&only
Garth Brooks (1962) American country music artist
The River, written by Victoria Shaw and G. Brooks.
Song lyrics, Ropin' the Wind (1991)
William C. Davis (1946) American historian
Source: Look Away!: A History of the Confederate States of America (2002), p. 9
Dante Alighieri book Purgatorio
Canto I, lines 1–3 (tr. C. E. Norton).
The Divine Comedy (c. 1308–1321), Purgatorio
Carl L. Becker (1873–1945) American historian
The Declaration of Independence: A Study in the History of Political Ideas (1922)
Max Weber (1864–1920) German sociologist, philosopher, and political economist
Max Weber, , 1916.
Context: Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine. Action in the world must thus appear as endangering the absolutely irrational and other-worldly religious state. Active asceticism operates within the world; rationally active asceticism, in mastering the world, seeks to tame what is creatural and wicked through work in a worldly "vocation" (inner-worldly asceticism). Such asceticism contrasts radically with mysticism, if the latter draws the full conclusion of fleeing from the world (contemplative flight from the world). The contrast is tempered, however, if active asceticism confines itself to keeping down and to overcoming creatural wickedness in the actor's own nature. For then it enhances the concentration on the firmly established God-willed and active redemptory accomplishments to the point of avoiding any action in the orders of the world (asceticist flight from the world). Thereby active asceticism in external bearing comes close to contemplative flight from the world. The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism).
In both cases the contrast can actually disappear in practice and some combination of both forms of the quest for salvation may occur. But the contrast may continue to exist even under the veil of external similarity. For the true mystic the principle continues to hold: the creature must be silent so that God may speak.