“There’s a certain point beyond which any sufficiently extreme Calvinist sect becomes semiotically indistinguishable from the Brotherhood of the Black Pharaoh. But even though their eschatology is insane, it doesn’t necessarily follow that they’re trying to summon up the elder gods.”

"Notes on Nationalism" (1945)
Context: The majority of pacifists either belong to obscure religious sects or are simply humanitarians who object to taking life and prefer not to follow their thoughts beyond that point. But there is a minority of intellectual pacifists, whose real though unacknowledged motive appears to be hatred of western democracy and admiration for totalitarianism. Pacifist propaganda usually boils down to saying that one side is as bad as the other, but if one looks closely at the writing of the younger intellectual pacifists, one finds that they do not by any means express impartial disapproval but are directed almost entirely against Britain and the United States. Moreover they do not as a rule condemn violence as such, but only violence used in defence of western countries. The Russians, unlike the British, are not blamed for defending themselves by warlike means, and indeed all pacifist propaganda of this type avoids mention of Russia or China. It is not claimed, again, that the Indians should abjure violence in their struggle against the British. Pacifist literature abounds with equivocal remarks which, if they mean anything, appear to mean that statesmen of the type of Hitler are preferable to those of the type of Churchill, and that violence is perhaps excusable if it is violent enough. After the fall of France, the French pacifists, faced by a real choice which their English colleagues have not had to make, mostly went over to the Nazis, and in England there appears to have been some small overlap of membership between the Peace Pledge Union and the Blackshirts. Pacifist writers have written in praise of Carlyle, one of the intellectual fathers of Fascism. All in all it is difficult not to feel that pacifism, as it appears among a section of the intelligentsia, is secretly inspired by an admiration for power and successful cruelty.

The Widow's Son

Book II, line 287 (tr. J. D. Duff).
Pharsalia

Source: Introduction to Fichte's Science of Knowledge (1797/1798), p. 17-18.

Alternative translation: Subtle and insubstantial, the expert leaves no trace; divinely mysterious, he is inaudible. Thus he is master of his enemy's fate.
Alternative translation: O divine art of subtlety and secrecy! Through you we learn to be invisible, through you inaudible and hence we can hold the enemy's fate in our hands.
The Art of War, Chapter VI · Weaknesses and Strengths
Context: Be extremely subtle, even to the point of formlessness. Be extremely mysterious, even to the point of soundlessness. Thereby you can be the director of the opponent's fate.

5; variant translations:
From a certain point onward there is no longer any turning back. That is the point that must be reached.
As quoted in The Unfinished Country: A Book of American Symbols (1959) by Max Lerner, p. 452; also in Wait Without Idols (1964) by Gabriel Vahanian, p, 216; in Joyce, Decadence, and Emancipation (1995) by Vivian Heller, 39; in "The Sheltering Sky" (1949) by Paul Bowles, p. 213; and in the poem "Father and Son" by Delmore Schwartz.
There is a point of no return. This point has to be reached.
The Zürau Aphorisms (1917 - 1918)
Variant: From a certain point onward there is no longer any turning back. That is the point that must be reached.
Source: The Trial

Source: A Black Theology of Liberation (1970), pp. 63-64

Source: Grave Peril

On the court's lack of authority regarding the right to die: Cruzan v. Missouri Department of Health, 497 U.S. 261 http://caselaw.lp.findlaw.com/scripts/getcase.pl?court=US&navby=case&vol=497&invol=261&friend=oyez (1990) (concurring).
1990s