
Introduction http://www.rc.umd.edu/editions/frankenstein/1831v1/intro.html to the 1831 edition of Frankenstein
Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Context: What is essential to understand at this point is that until now there was no such thing as mind and matter, subject and object, form and substance. Those divisions are just dialectical inventions that came later. The modern mind sometimes tends to balk at the thought of these dichotomies being inventions and says, "Well, the divisions were there for the Greeks to discover," and you have to say, "Where were they? Point to them!" And the modern mind gets a little confused and wonders what this is all about anyway, and still believes the divisions were there.
But they weren't, as Phædrus said. They are just ghosts, immortal gods of the modern mythos which appear to us to be real because we are in that mythos. But in reality they are just as much an artistic creation as the anthropomorphic Gods they replaced.
Introduction http://www.rc.umd.edu/editions/frankenstein/1831v1/intro.html to the 1831 edition of Frankenstein
Source: The Mind and the Brain, 1907, p. 184
The Renaissance and Order Trans/formation 1, 1951; as quoted in Abstract Expressionist Painting in America, W.C, Seitz, Cambridge Massachusetts, 1983, p. 113.
1950's
Piaget (1971, p.27) cited in: Ernst von Glasersfeld "Homage to Jean Piaget (1896–1980)". In: Irish Journal of Psychology, 18, pp. 293–306
"Quotes", Anatomy of Criticism: Four Essays (1957), Anagogic Phase: Symbol as Monad
Introductory message at her homepage at the University of California, San Diego http://philosophyfaculty.ucsd.edu/faculty/pschurchland/presentation.html, 2013
Adv. Prax. 12 http://www.intratext.com/IXT/LAT0788/_P1.HTM
Original: (la) Qui si ipse deus est secundum Ioannem - Deus erat sermo - habes duos, alium dicentem ut fiat, alium facientem. Alium autem quomodo accipere debeas iam professus sum, personae non substantiae nomine, ad distinctionem non ad divisionem.