“There are those who are dissatisfied with me. To such I would say: You desire peace; and you blame me that we do not have it. But how can we attain it? There are but three conceivable ways. First, to suppress the rebellion by force of arms. This, I am trying to do. Are you for it? If you are, so far we are agreed. If you are not for it, a second way is, to give up the Union. I am against this. Are you for it? If you are, you should say so plainly. If you are not for force, nor yet for dissolution, there only remains some imaginable compromise.”

I do not believe any compromise, embracing the maintenance of the Union, is now possible. All I learn, leads to a directly opposite belief. The strength of the rebellion, is its military — its army. That army dominates all the country, and all the people, within its range. Any offer of terms made by any man or men within that range, in opposition to that army, is simply nothing for the present; because such man or men, have no power whatever to enforce their side of a compromise, if one were made with them.
1860s, Letter to James C. Conkling (1863)

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16th President of the United States 1809–1865

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“Now I am going to wash myself. Please do not embrace me as I have not washed yet. And you? Even were I to anoint myself with fragrant oils from Byzantium, you would not embrace me—not unless forced to by magnetism. But there are forces in Nature! Today you will dream that you are embracing me! You have to pay for the nightmare you caused me last night!”

Frédéric Chopin (1810–1849) Polish composer

Translation 2: I'm going to wash myself, don't kiss me yet, while I haven't washed myself yet. – You? even when I would rub myself with Byzantine oil, you wouldn't kiss me, unless I'd force you with magnetic powers. There's a certain power in nature. Today you will dream you are kissing me. Payback time for the bad dream you caused me last night.
Translation 1: Walker, Alan (2018). Fryderyk Chopin: A Life and Times https://books.google.com/books?id=6ThIDwAAQBAJ. Farrar, Straus and Giroux. ISBN 9780374714376, pp. 109 https://books.google.com/books?id=6ThIDwAAQBAJ&pg=PT109– 110 https://books.google.com/books?id=6ThIDwAAQBAJ&pg=PT110.
da Fonseca-Wollheim, Corinna (19 November 2018). "An Ingenious Frédéric Chopin" https://www.nytimes.com/2018/11/19/books/review/fyderyk-chopin-alan-walker-frederic-chopin-biography.html in The New York Times.
Oltermann, Philip and Walker, Shaun (25 November 2020). "Chopin's interest in men airbrushed from history, programme claims: Journalist says he has found overt homoeroticism in Polish composer’s letters" https://www.theguardian.com/music/2020/nov/25/chopins-interest-in-men-airbrushed-from-history-programme-claims in The Guardian.
Picheta, Rob (29 November 2020). "Was Chopin gay? The awkward question in one of the EU's worst countries for LGBTQ rights" https://edition.cnn.com/2020/11/29/europe/chopin-sexuality-poland-lgbtq-debate-scli-intl/index.html at CNN.
Chilton, Louis (30 November 2020). "Frédéric Chopin’s same-sex love letters covered up by biographers and archivists, claims new programme: Swiss radio documentary explored evidence of the great composer’s attraction to men" https://www.independent.co.uk/arts-entertainment/music/news/chopin-frederic-composer-gay-letters-b1761548.html in The Independent.
From Chopin's Polish letters
Original: (pl) Idę się umywać, nie całuj mię teraz, bom się jeszcze nie umył. Ty? chociażbym się olejkami wysmarował bizantyjskimi, nie pocałowałbyś, gdybym ja Ciebie magnetycznym sposobem do tego nie przymusił. Jest jakaś siła w naturze. Dziś Ci się śnić będzie, że mnie całujesz. Muszę Ci oddać za szkaradny sen, jakiś mi dziś w nocy sprowadził.
Source: Polish: To Tytus Woyciechowski in Poturzyn (1830-09-04) https://chopin.nifc.pl/en/chopin/list/675_to-tytus-woyciechowski-in-poturzyn at Fryderyk Chopin Institute website.

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“Anybody who says to me, "I want to have an interface with you," I say, "please go somewhere else, to a toilet or wherever you want, to a mirror." Anybody who says, "I want to communicate with you," I say, "Can't you talk? Can't you speak? Can't you recognize that there's a deep otherness between me and you, so deep that it would be offensive for me to be programmed in the same way you are."”

Ivan Illich (1926–2002) austrian philosopher and theologist

We the People interview (1996)
Context: Traditionally the gaze was conceived as a way of fingering, of touching. The old Greeks spoke about looking as a way of sending out my psychopodia, my soul's limbs, to touch your face and establish a relationship between the two of us. This relationship was called vision. Then, after Galileo, the idea developed that the eyes are receptors into which light brings something from the outside, keeping you separate from me even when I look at you. People began to conceive of their eyes as some kind of camera obscura. In our age people conceive of their eyes and actually use them as if they were part of a machinery. They speak about interface. Anybody who says to me, "I want to have an interface with you," I say, "please go somewhere else, to a toilet or wherever you want, to a mirror." Anybody who says, "I want to communicate with you," I say, "Can't you talk? Can't you speak? Can't you recognize that there's a deep otherness between me and you, so deep that it would be offensive for me to be programmed in the same way you are."

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