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“National unity cannot be manufactured through uniformity. It emerges when diversity is protected within a shared constitutional framework. Cohesion grows from fairness, not fear.”

Last update Sept. 26, 2026. History

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“Democratic nations must seek and find unity in diversity, while Communists achieve unity through conformity.”

Walter Reuther (1907–1970) Labor union leader

Address before the Indian Council of World Affairs, New Delhi, India, April 5, 1956, as quoted in Walter P Reuther: Selected Papers (1961), by Henry M. Christman, p. 133 If the peoples of great nations can work, sacrifice, fight, and die together because they share common fears and common hatreds in war, why can we not find a way to tap the great spiritual reservoir that lies deep within each of us and get people and nations working, sacrificing, and building together in peacetime because they share common hopes and common aspirations.

“As leaders of our respective countries, we are faced with the same challenge of forging greater unity and cohesiveness in our diverse societies, and I share your view that this requires leadership committed to the welfare and interests of all citizens and communities.”

Laisenia Qarase (1941) Prime Minister of Fiji

Letter to Indian Prime Minister Manmohan Singh, 20 October 2005 (excerpts)

“The President of India is the constitutional head, who has no policy and programme of his own. It is the Government of the day which chooses the policy and programme to be pursued within the framework of the constitution…[would] protect and defend the Constitution.”

Neelam Sanjiva Reddy (1913–1996) sixth President of India

Source: Dr.Janak Raj Jai Presidents of India, 1950-2003 http://books.google.co.in/books?id=r2C2InxI0xAC&pg=PA126, Daya Books, 1 January 2003, P.133

“All phenomena are interdependent. When we think of a speck of dust, a flower, or a human being, our thinking cannot break loose from the idea of unity, of one, of calculation. We see a line drawn between one and many, one and not one. But if we truly realize the interdependent nature of the dust, the flower, and the human being, we see that unity cannot exist without diversity. Unity and diversity interpenetrate each other freely. Unity is diversity, and diversity is unity. This is the principle of interbeing.”

Thich Nhat Hanh (1926) Religious leader and peace activist

The Sun My Heart (1996)
Context: There is no phenomenon in the universe that does not intimately concern us, from a pebble resting at the bottom of the ocean, to the movement of a galaxy millions of light years away. Walt Whitman said, "I believe a blade of grass is no less than the journey-work of the stars...." These words are not philosophy. They come from the depths of his soul. He also said, "I am large, I contain multitudes." This might be called a meditation on "interfacing endlessly interwoven." All phenomena are interdependent. When we think of a speck of dust, a flower, or a human being, our thinking cannot break loose from the idea of unity, of one, of calculation. We see a line drawn between one and many, one and not one. But if we truly realize the interdependent nature of the dust, the flower, and the human being, we see that unity cannot exist without diversity. Unity and diversity interpenetrate each other freely. Unity is diversity, and diversity is unity. This is the principle of interbeing.

“A continually reaffirmed thesis of communism is that its objectives cannot be realized without ruthless violence nor within the framework of a constitutional order.”

Dorothy Thompson (1893–1961) American journalist and radio broadcaster

Source: "Let the Record Speak" 1939, “The Truth about Communism” https://babel.hathitrust.org/cgi/pt?id=mdp.39015051180423&view=1up&seq=5 (1948), pp. 14-15

“Philosophical entities exist only insofar as they have been philosophically posited. Outside their philosophical framework, the empirical data that a philosophy organizes lose every possible unity and cohesion.”

Umberto Eco book Semiotics and the Philosophy of Language

[O] : Introduction, 0.6
Semiotics and the Philosophy of Language (1984)
Context: When semiotics posits such concepts as 'sign', it does not act like a science; it acts like philosophy when it posits such abstractions as subject, good and evil, truth or revolution. Now, a philosophy is not a science, because its assertions cannot be empirically tested … Philosophical entities exist only insofar as they have been philosophically posited. Outside their philosophical framework, the empirical data that a philosophy organizes lose every possible unity and cohesion.
To walk, to make love, to sleep, to refrain from doing something, to give food to someone else, to eat roast beef on Friday — each is either a physical event or the absence of a physical event, or a relation between two or more physical events. However, each becomes an instance of good, bad, or neutral behavior within a given philosophical framework. Outside such a framework, to eat roast beef is radically different from making love, and making love is always the same sort of activity independent of the legal status of the partners. From a given philosophical point of view, both to eat roast beef on Friday and to make love to x can become instances of 'sin', whereas both to give food to someone and to make love to у can become instances of virtuous action.
Good or bad are theoretical stipulations according to which, by a philosophical decision, many scattered instances of the most different facts or acts become the same thing. It is interesting to remark that also the notions of 'object', 'phenomenon', or 'natural kind', as used by the natural sciences, share the same philosophical nature. This is certainly not the case of specific semiotics or of a human science such as cultural anthropology.