
1850s, Latter-Day Pamphlets (1850), Stump Orator (May 1, 1850)
Nobel Prize Lecture (1993)
Context: A dead language is not only one no longer spoken or written, it is unyielding language content to admire its own paralysis. Like statist language, censored and censoring. Ruthless in its policing duties, it has no desire or purpose other than maintaining the free range of its own narcotic narcissism, its own exclusivity and dominance. However moribund, it is not without effect for it actively thwarts the intellect, stalls conscience, suppresses human potential. Unreceptive to interrogation, it cannot form or tolerate new ideas, shape other thoughts, tell another story, fill baffling silences.
1850s, Latter-Day Pamphlets (1850), Stump Orator (May 1, 1850)
Source: World of the Five Gods series, Paladin of Souls (2003), p. 31
Z. Hanfi, trans., in The Fiery Brook (1972), p. 75
Towards a Critique of Hegel’s Philosophy (1839)
Development, Geography, and Economic Theory (1995), Ch. 2. Geography Lost and Found
“I cannot tell my story without reaching a long way back.”
Source: Demian (1919), p. 9. Prologue
But this rejection of the philosophers also “leads him to an equally indignant rejection of their [the philosophers] natural sciences. Their geometry, astronomy, logic, and mathematics are useless as far as the hereafter is concerned and fall therefore within the category of ‘inconsequential things’ [mā lā ya‘nī].”
Ibn, Warraq (2017). The Islam in Islamic terrorism: The importance of beliefs, ideas, and ideology. ch 15, quoting Yohanan Friedmann, Shaykh Ahmad Sirhindi, An Outline of His Thought and a Study of His Image in the Eyes of Posterity (Montreal: McGill-Queen’s University Press, 1971), 53ff
Source: Mind and Nature, a necessary unity, 1988, p. 25