“Everyone in life has his 'school of thought', accepting it avoid unnecessary conflicts. Moreover, it allows listening to different points of view without the need to judge or convert others to one's own vision.”

Source: The Moral Judgment of the Child (1932), Ch. 1 : The Rules of the Game, § 8 : Conclusions : Motor Rules and the Two Kinds of Respect
Context: Every observer has noted that the younger the child, the less sense he has of his own ego. From the intellectual point of view, he does not distinguish between external and internal, subjective and objective. From the point of view of action, he yields to every suggestion, and if he does oppose to other people's wills — a certain negativism which has been called "the spirit of contradiction" — this only points to his real defenselessness against his surroundings. A strong personality can maintain itself without the help of this particular weapon. The adult and the older child have complete power over him. They impose their opinions and their wishes, and the child accepts them without knowing that he does so. Only — and this is the other side of the picture — as the child does not dissociate his ego from the environment, whether physical or social, he mixes into all his thoughts and all his actions, ideas and practices that are due to the intervention of his ego and which, just because he fails to recognize them as subjective, exercise a check upon his complete socialization. From the intellectual point of view, he mingles his own fantasies with accepted opinions, whence arise pseudo lies (or sincere lies), syncretism, and all the features of child thought. From the point of view of action, he interprets in his own fashion the examples he has adopted, whence the egocentric form of play we were examining above. The only way of avoiding these individual refractions would lie in true cooperation, such that both child and senior would each make allowance for his own individuality and for the realities that were held in common.

( Pacific Magazine http://www.pacificmagazine.net). <br class="br">Reaction to the Jyllands-Posten Muhammad cartoons controversy, 7 February 2006

Ideology and Utopia (1929)

30. 196-197
Oration on the Dignity of Man (1496)

On Allah (God), as quoted in Doctrine of Sufis (1977) by Abû Bakr al- Kalâbâdî, as translated by A. J. Arberry, Ch. 5 p. 16

Peace and the Public Mind (1935)
Context: We use power, of course, in the international fields in a way which is the exact contrary to the way in which we use it within the state. In the international field, force is the instrument of the rival litigants, each attempting to impose his judgment upon the other. Within the state, force is the instrument of the community, the law, primarily used to prevent either of the litigants imposing by force his view upon the other. The normal purpose of police — to prevent the litigant taking the law into his own hands, being his own judge — is the precise contrary of the normal purpose in the past of armies and navies, which has been to enable the litigant to be his own judge of his own rights when in conflict about them with another.

Some Men are More Perfect Than Others (1973)

Source: Jacques Lipchitz: The Artist at Work, 1966, p. 199

Attacks on Abbott cheap and nasty, says Pell, 15 February 2006, 27 March 2019, The Age https://web.archive.org/web/20081015074924/http://www.theaustralian.news.com.au/story/0,25197,18152356-2702,00.html, <br class="br">Response to Liberal MP Danna Vale&#x27;s comment that Australia&#x27;s rising abortion rate indicated that it might become a Muslim nation in 50 years. <br class="br">2006