“The reason Victorian society was so restricted and repressed was that it was impossible to move without knocking something over.”

— Connie Willis , book To Say Nothing of the Dog

Source: To Say Nothing of the Dog

Last update June 3, 2021. History

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Connie Willis 39

American science fiction writer 1945

Edward Abbey (1927–1989) American author and essayist

Source: Postcards from Ed: Dispatches and Salvos from an American Iconoclast

“Victorian society was homogeneous without being homogenized. It was, to paraphrase the epigram about Parliament, a society of extreme eccentrics who agreed so well that they could afford to differ.”

Kenneth Rexroth (1905–1982) American poet, writer, anarchist, academic and conscientious objector

Arthur Conan Doyle: "Sherlock Holmes" (p. 120)
More Classics Revisited (1989)

“Imagination without reason produces impossible monsters; with reason, it becomes the mother of the arts, and the source of its marvels.”

Francisco De Goya (1746–1828) Spanish painter and printmaker (1746–1828)

quoted by Albert Frederick Calvert, in Goya; an account of his life and works; publisher London J. Lane, 1908; as quoted in Francisco Goya, Hugh Stokes, Herbert Jenkins Limited Publishers, London, 1914, pp. 355-377
Goya wrote this inscription upon a later copy of the etching-plate Capricho no. 43
1790s

“If you want something different, DO something different. Without change progress is impossible.”

Steve Maraboli (1975)

Source: Life, the Truth, and Being Free (2010), p. 132

“It is impossible for me to say something foolish without being aware of it.”

Joseph Joubert (1754–1824) French moralist and essayist

“The common run of moralists complain that man is moved by his private self-interest: would to heaven it were so! Private interest is a self-centered principle of action, but at the same time restricted, reasonable and incapable of giving rise to unlimited evils.”

Simone Weil (1909–1943) French philosopher, Christian mystic, and social activist

Source: Simone Weil : An Anthology (1986), Analysis of Oppression (1955), p. 141
Context: The common run of moralists complain that man is moved by his private self-interest: would to heaven it were so! Private interest is a self-centered principle of action, but at the same time restricted, reasonable and incapable of giving rise to unlimited evils. Whereas, on the other hand, the law of all activities governing social life, except in the case of primitive communities, is that here one sacrifices human life — in himself and in others — to things which are only means to a better way of living. This sacrifice takes on various forms, but it all comes back to the question of power. Power, by definition, is only a means; or to put it better, to possess a power is simply to possess means of action which exceed the very limited force that a single individual has at his disposal. But power-seeking, owing to its essential incapacity to seize hold of its object, rules out all consideration of an end, and finally comes, through an inevitable reversal, to take the place of all ends. It is this reversal of the relationship between means and end, it is this fundamental folly that accounts for all that is senseless and bloody right through history. Human history is simply the history of the servitude which makes men — oppressed and oppressors alike — the plaything of the instruments of domination they themselves have manufactured, and thus reduces living humanity to being the chattel of inanimate chattels.