“Its cardinal assumption is that neither the writer nor the reader is in a hurry, that both are possessed of a classical education and a private income. It is Ciceronian English.”

To the Spanish Ambassador (1580).

The Decline of the West (1918, 1923)
Context: The press to-day is an army with carefully organized arms and branches, with journalists as officers, and readers as soldiers. But here, as in every army, the soldier obeys blindly, and war-aims and operation-plans change without his knowledge. The reader neither knows, nor is allowed to know, the purposes for which he is used, nor even the role that he is to play. A more appalling caricature of freedom of thought cannot be imagined. Formerly a man did not dare to think freely. Now he dares, but cannot; his will to think is only a willingness to think to order, and this is what he feels as his liberty.

晉譯華嚴經疏序 Hwaeomgyeong so seo (Preface to the Commentary on the Jin Translation of the Flower Ornament Sutra)
Translated by A. Charles Muller.

1840s, Essays: First Series (1841), Compensation
Context: We feel defrauded of the retribution due to evil acts, because the criminal adheres to his vice and contumacy, and does not come to a crisis or judgment anywhere in visible nature. There is no stunning confutation of his nonsense before men and angels. Has he therefore outwitted the law? Inasmuch as he carries the malignity and the lie with him, he so far deceases from nature. In some manner there will be a demonstration of the wrong to the understanding also; but should we not see it, this deadly deduction makes square the eternal account.
Neither can it be said, on the other hand, that the gain of rectitude must be bought by any loss. There is no penalty to virtue; no penalty to wisdom; they are proper additions of being. In a virtuous action, I properly am; in a virtuous act, I add to the world; I plant into deserts conquered from Chaos and Nothing, and see the darkness receding on the limits of the horizon. There can be no excess to love; none to knowledge; none to beauty, when these attributes are considered in the purest sense. The soul refuses limits, and always affirms an Optimism, never a Pessimism.
His life is a progress, and not a station. His instinct is trust. Our instinct uses "more" and "less" in application to man, of the presence of the soul, and not of its absence; the brave man is greater than the coward; the true, the benevolent, the wise, is more a man, and not less, than the fool and knave. There is no tax on the good of virtue; for that is the incoming of God himself, or absolute existence, without any comparative. Material good has its tax, and if it came without desert or sweat, has no root in me, and the next wind will blow it away. But all the good of nature is the soul's, and may be had, if paid for in nature's lawful coin, that is, by labor which the heart and the head allow. I no longer wish to meet a good I do not earn, for example, to find a pot of buried gold, knowing that it brings with it new burdens. I do not wish more external goods, — neither possessions, nor honors, nor powers, nor persons. The gain is apparent; the tax is certain. But there is no tax on the knowledge that the compensation exists, and that it is not desirable to dig up treasure. Herein I rejoice with a serene eternal peace. I contract the boundaries of possible mischief. I learn the wisdom of St. Bernard, — "Nothing can work me damage except myself; the harm that I sustain I carry about with me, and never am a real sufferer but by my own fault."

The William Saroyan Reader (1958)
Context: The writer is a spiritual anarchist, as in the depth of his soul every man is. He is discontented with everything and everybody. The writer is everybody's best friend and only true enemy — the good and great enemy. He neither walks with the multitude nor cheers with them. The writer who is a writer is a rebel who never stops.

Cubism was born

Letter to George Devine (10 March 1964), printed in Kenneth Tynan : A Life by Dominic Shellard<!-- Yale University Press, 2003, --> , p. 292
Context: I believe in neither a director’s nor a writer’s theatre, but a theatre of intelligent audiences. I count myself as a member of an intelligent audience, and I wrote to you as such. That you should disagree with me I can understand, but that you should resent my expressing my opinions is something that frankly amazes me. I thought we had outgrown the idea of theatre as a mystic rite born of secret communion between author, director, actors and an empty auditorium.

I, p. 448
1810s, Letters to John Taylor (1814)
Context: Liberty, according to my metaphysics, is an intellectual quality; an attribute that belongs not to fate nor chance. Neither possesses it, neither is capable of it. There is nothing moral or immoral in the idea of it. The definition of it is a self-determining power in an intellectual agent. It implies thought and choice and power; it can elect between objects, indifferent in point of morality, neither morally good nor morally evil. If the substance in which this quality, attribute, adjective, call it what you will, exists, has a moral sense, a conscience, a moral faculty; if it can distinguish between moral good and moral evil, and has power to choose the former and refuse the latter, it can, if it will, choose the evil and reject the good, as we see in experience it very often does.

Source: 2000s, Asterisk in bharopiyasthan: Minor writings on the Aryan invasion debate (2007)