“The liberals were wide-ranging in their interests, ready to question the orthodoxies of the time, and looking for new horizons. It is always difficult to find people like that, but it is even more difficult today.”

as quoted by R. Z. Sagdeev in [G.I. Budker: reflections & remembrances, by Boris N. Breizman, Springer, 1993, http://books.google.com/books?id=e0bxFrmNtykC&pg=RA1-PA308, 1-56396-070-2, 308]

1950s, Loving Your Enemies (November 1957)
Context: The Greek language comes out with another word for love. It is the word agape. …agape is something of the understanding, creative, redemptive goodwill for all men. It is a love that seeks nothing in return. It is an overflowing love; it’s what theologians would call the love of God working in the lives of men. And when you rise to love on this level, you begin to love men, not because they are likeable, but because God loves them. You look at every man, and you love him because you know God loves him. And he might be the worst person you’ve ever seen. And this is what Jesus means, I think, in this very passage when he says, "Love your enemy." And it’s significant that he does not say, "Like your enemy." Like is a sentimental something, an affectionate something. There are a lot of people that I find it difficult to like. I don’t like what they do to me. I don’t like what they say about me and other people. I don’t like their attitudes. I don’t like some of the things they’re doing. I don’t like them. But Jesus says love them. And love is greater than like. Love is understanding, redemptive goodwill for all men, so that you love everybody, because God loves them. You refuse to do anything that will defeat an individual, because you have agape in your soul. And here you come to the point that you love the individual who does the evil deed, while hating the deed that the person does. This is what Jesus means when he says, "Love your enemy." This is the way to do it. When the opportunity presents itself when you can defeat your enemy, you must not do it.

Book Three, Chapter XXII.
Democracy in America, Volume II (1840), Book Three

Source: A Room with a View (1908), Ch.1

On Literature, Revolution, Entropy and Other Matters (1923)
Context: A new form is not intelligible to everyone; many find it difficult. Perhaps. The ordinary, the banal is, of course, simpler, more pleasant, more comfortable. Euclid's world is very simple, and Einstein's world is very difficult — but it is no longer possible to return to Euclid. No revolution, no heresy is comfortable or easy. For it is a leap, it is a break in the smooth evolutionary curve, and a break is a wound, a pain. But the wound is necessary: most of mankind suffers from hereditary sleeping sickness, and victims of this sickness (entropy) must not be allowed to sleep, or it will be their final sleep, death.
The same disease often afflicts artists and writers: they sink into satiated slumber in forms once invented and twice perfected. And they lack the strength to wound themselves, to cease loving what they once loved, to leave their old, familiar apartments filled with the scent of laurel leaves and walk away into the open field, to start anew.
Of course, to wound oneself is difficult, even dangerous. But for those who are alive, living today as yesterday and yesterday as today is still more difficult.

Quoting a former child soldier who held his hand over a goat's eyes while Abani, aged 13, killed it
"Chris Abani muses on humanity," dotSUB (2008-11-13)
TED Africa Conference (2008)

Source: The Final Empire

Source: 1930s, Power: A New Social Analysis (1938), Ch. 1: The Impulse to Power

Talking about opportunity for singers http://zeenews.india.com/entertainment/musicindia/singers-today-have-more-space-and-work-says-shreya-ghoshal_132464.html