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Note to the article 'Individualism and Anarchism' by Adams (1924)
Context: I claimed that "individualist anarchism and communist anarchism are the same, or nearly so, in terms of moral motivations and ultimate goals".
I know that one could counter my claim with hundreds of texts and plenty of deeds of self-proclaimed individualist anarchists, which would demonstrate that individualist anarchist and communist anarchist are separated by something of a moral abyss.
However, I deny that that kind of individualists can be included among anarchists, despite their liking for calling themselves so.
If anarchy means non-government, non-domination, non-oppression by man over man, how can one call himself anarchist without lying to himself and the others, when he frankly claims that he would oppress the others for the satisfaction of his Ego, without any scruple or limit, other than that drawn by his own strength? He can be a rebel, because he is being oppressed and he fights to become an oppressor, as other nobler rebels fight to destroy any kind of oppression; but he sure cannot be anarchist. He is a would-be bourgeois, a would-be tyrant, who is unable to accomplish his dreams of dominion and wealth by his own strength and by legal means, and therefore he approaches anarchists to exploit their moral and material solidarity.
Therefore, I think the question is not about "communists" and "individualists", but rather about anarchists and non-anarchists. And we, or at least many of us, were quite wrong in discussing a certain kind of alleged "anarchist individualism" as if it really was one of the various tendencies of anarchism, instead of fighting it as one of the many disguises of authoritarianism.

Note to the article 'Individualism and Anarchism' by Adams (1924)
Context: I claimed that "individualist anarchism and communist anarchism are the same, or nearly so, in terms of moral motivations and ultimate goals".
I know that one could counter my claim with hundreds of texts and plenty of deeds of self-proclaimed individualist anarchists, which would demonstrate that individualist anarchist and communist anarchist are separated by something of a moral abyss.
However, I deny that that kind of individualists can be included among anarchists, despite their liking for calling themselves so.
If anarchy means non-government, non-domination, non-oppression by man over man, how can one call himself anarchist without lying to himself and the others, when he frankly claims that he would oppress the others for the satisfaction of his Ego, without any scruple or limit, other than that drawn by his own strength? He can be a rebel, because he is being oppressed and he fights to become an oppressor, as other nobler rebels fight to destroy any kind of oppression; but he sure cannot be anarchist. He is a would-be bourgeois, a would-be tyrant, who is unable to accomplish his dreams of dominion and wealth by his own strength and by legal means, and therefore he approaches anarchists to exploit their moral and material solidarity.
Therefore, I think the question is not about "communists" and "individualists", but rather about anarchists and non-anarchists. And we, or at least many of us, were quite wrong in discussing a certain kind of alleged "anarchist individualism" as if it really was one of the various tendencies of anarchism, instead of fighting it as one of the many disguises of authoritarianism.

Not found in Augustine&#x27;s works, it is stated in Fauxtations: Because sometimes the Internet is wrong : St. Augustine: The Truth is Like a Lion (18 October 2015) https://fauxtations.wordpress.com/2015/10/18/st-augustine-the-truth-is-like-a-lion/, that this is very likely a summary derived from statements of Charles Haddon Spurgeon about the &quot;Word of God&quot; or &quot;the pure gospel&quot;, and the Bible:<br>:: The Word of God can take care of itself, and will do so if we preach it, and cease defending it. See you that lion. They have caged him for his preservation; shut him up behind iron bars to secure him from his foes! See how a band of armed men have gathered together to protect the lion. What a clatter they make with their swords and spears! These mighty men are intent upon defending a lion. O fools, and slow of heart! Open that door! Let the lord of the forest come forth free. Who will dare to encounter him? What does he want with your guardian care? Let the pure gospel go forth in all its lion-like majesty, and it will soon clear its own way and ease itself of its adversaries.<br>::* The Lover of God’s Law Filled with Peace (January 1888)<br>: and the earlier:<br>:: There seems to me to have been twice as much done in some ages in defending the Bible as in expounding it, but if the whole of our strength shall henceforth go to the exposition and spreading of it, we may leave it pretty much to defend itself. I do not know whether you see that lion — it is very distinctly before my eyes; a number of persons advance to attack him, while a host of us would defend the grand old monarch, the British Lion, with all our strength. Many suggestions are made and much advice is offered. This weapon is recommended, and the other. Pardon me if I offer a quiet suggestion. Open the door and let the lion out; he will take care of himself. Why, they are gone! He no sooner goes forth in his strength than his assailants flee. The way to meet infidelity is to spread the Bible. The answer to every objection against the Bible is the Bible.<br>::* Speech at the Annual Meeting of the British and Foreign Bible Society &quot;The Bible&quot; (5 May 1875), in Speeches by C. H. Spurgeon at Home and Abroad (1878) edited by G.H. Pike https://books.google.com/books?id=j_0CAAAAQAAJ&amp;pg=PA17&amp;lpg=PA17#v=onepage&amp;q&amp;f=false <br class="br">Misattributed

&quot;Proclamation 3560 — Thanksgiving Day, 1963&quot; (5 November 1963) http://www.presidency.ucsb.edu/ws/?pid=9511&lt;!-- Online by Gerhard Peters and John T. Woolley, The American Presidency Project --&gt; <br class="br">1963 <br class="br">Context: Today we give our thanks, most of all, for the ideals of honor and faith we inherit from our forefathers —  for the decency of purpose, steadfastness of resolve and strength of will, for the courage and the humility, which they possessed and which we must seek every day to emulate. As we express our gratitude, we must never forget that the highest appreciation is not to utter words but to live by them.<br>Let us therefore proclaim our gratitude to Providence for manifold blessings — let us be humbly thankful for inherited ideals — and let us resolve to share those blessings and those ideals with our fellow human beings throughout the world.

Speech https://api.parliament.uk/historic-hansard/commons/1910/jul/20/class-iii#column_1354 in the House of Commons (20 July 1910) <br class="br">Early career years (1898–1929) <br class="br">Context: The mood and temper of the public in regard to the treatment of crime and criminals is one of the most unfailing tests of the civilisation of any country. A calm and dispassionate recognition of the rights of the accused against the State, and even of convicted criminals against the State, a constant heart-searching by all charged with the duty of punishment, a desire and eagerness to rehabilitate in the world of industry all those who have paid their dues in the hard coinage of punishment, tireless efforts towards the discovery of curative and regenerating processes, and an unfaltering faith that there is a treasure, if you can only find it, in the heart of every man—these are the symbols which in the treatment of crime and criminals mark and measure the stored-up strength of a nation, and are the sign and proof of the living virtue in it.

"Memorial Day"; this poem was later published in The Army and Navy Hymnal (1920)
Trees and Other Poems (1914)
Context: The bugle echoes shrill and sweet,
But not of war it sings to-day.
The road is rhythmic with the feet
⁠Of men-at-arms who come to pray. The roses blossom white and red
⁠On tombs where weary soldiers lie;
Flags wave above the honored dead
⁠And martial music cleaves the sky. Above their wreath-strewn graves we kneel,
⁠They kept the faith and fought the fight.
Through flying lead and crimson steel
⁠They plunged for Freedom and the Right. May we, their grateful children, learn
⁠Their strength, who lie beneath this sod,
Who went through fire and death to earn
⁠At last the accolade of God.In shining rank on rank arrayed
They march, the legions of the Lord;
He is their Captain unafraid,
The Prince of Peace... Who brought a sword.</p

In a letter to Andrew Crosse, as quoted in Eugen Kölbing&#x27;s Englische Studien, Volume 19 https://archive.org/stream/englischestudien19leipuoft#page/158/mode/1up (1894), Leipzig; O.R. Reisland, &quot;Byron&#x27;s Daughter&quot;, p. 158. <br class="br">Context: With all my wiry power and strength, I am prone at times to bodily sufferings, connected chiefly with the digestive organs, of no common degree or king. I do not regret the sufferings and peculiaties of my physical constitution. They have taught me, and continue to teach me, that which I think nothing else could have developed. It is a force and control put upon me by Providence which I must obey. And the effects of this continual disciple of facts are mighty. They tame the in the best sense of that word, and they fan into existence a pure, bright, holy, unselfish flame within that sheds cheerfulness and light on many.<br>— Ever yours truly. &quot;A. A. Lovelace.&quot;

Part I : Ambiguity and Freedom
The Ethics of Ambiguity (1947)
Context: In spite of so many stubborn lies, at every moment, at every opportunity, the truth comes to light, the truth of life and death, of my solitude and my bond with the world, of my freedom and my servitude, of the insignificance and the sovereign importance of each man and all men. There was Stalingrad and there was Buchenwald, and neither of the two wipes out the other. Since we do not succeed in fleeing it, let us therefore try to look the truth in the face. Let us try to assume our fundamental ambiguity. It is in the knowledge of the genuine conditions of our life that we must draw our strength to live and our reason for acting [C'est dans la connaissance des conditions authentiques de notre vie qu'il nous faut puiser la force de vivre et des raisons d'agir].

2010s, 2016 Democratic National Convention (2016)
Context: What I admire most about Hillary is that she never buckles under pressure. She never takes the easy way out. And Hillary Clinton has never quit on anything in her life. And when I think about the kind of president that I want for my girls and all our children, that is what I want. I want someone with the proven strength to persevere. Somebody who knows this job and takes it seriously. Somebody who understands that the issues of our nation are not black or white. It cannot be boiled down to 140 characters. Because when you have the nuclear codes at your fingertips and the military in your command, you can't make snap decisions. You can't have thin skin or a tendency to lash out. You need to be steady and measured and well informed.

Source: Structures (or, Why Things Don't Fall Down) (1978), Chapter 15, A Chapter of accidents
Context: In the course of a long professional life spent, or misspent, in the study of the strengths of materials and structures, I have had cause to examine a lot of accidents, many of them fatal. I have been forced to the conclusion that very few accidents just "happen" in a morally neutral way. Nine out of ten accidents are caused, not by more or less abstruse technical effects, but by old-fashioned human sin — often verging on plain wickedness. Of course I do not mean the more gilded and juicy sins like deliberate murder, large-scale fraud, or Sex. It is squalid sins like carelessness, idleness, won't-learn-and-don't-need-to-ask, you-can't-tell-me-anything-about-my-job, pride, jealousy and greed that kill people.

"Memorial Day"; this poem was later published in The Army and Navy Hymnal (1920)
Trees and Other Poems (1914)
Context: The bugle echoes shrill and sweet,
But not of war it sings to-day.
The road is rhythmic with the feet
⁠Of men-at-arms who come to pray. The roses blossom white and red
⁠On tombs where weary soldiers lie;
Flags wave above the honored dead
⁠And martial music cleaves the sky. Above their wreath-strewn graves we kneel,
⁠They kept the faith and fought the fight.
Through flying lead and crimson steel
⁠They plunged for Freedom and the Right. May we, their grateful children, learn
⁠Their strength, who lie beneath this sod,
Who went through fire and death to earn
⁠At last the accolade of God.In shining rank on rank arrayed
They march, the legions of the Lord;
He is their Captain unafraid,
The Prince of Peace... Who brought a sword.</p

Against Unworthy Praise http://poetry.poetryx.com/poems/1433/ <br class="br">The Green Helmet and Other Poems (1910) <br class="br">Context: p&gt;O heart, be at peace, because<br>Nor knave nor dolt can break<br>What&#x27;s not for their applause<br>Being for a woman&#x27;s sake.<br>Enough if the work has seemed,<br>So did she your strength renew,<br>A dream that a lion had dreamed<br>Till the wilderness cried aloud,<br>A secret between you two,<br>Between the proud and the proud.What, still you would have their praise!<br>But here&#x27;s a haughtier text,<br>The labyrinth of her days<br>That her own strangeness perplexed;<br>And how what her dreaming gave<br>Earned slander, ingratitude,<br>From self-same dolt and knave;<br>Aye, and worse wrong than these.<br>Yet she, singing upon her road,<br>Half lion, half child, is at peace.&lt;/p

Against Unworthy Praise http://poetry.poetryx.com/poems/1433/ <br class="br">The Green Helmet and Other Poems (1910) <br class="br">Context: p&gt;O heart, be at peace, because<br>Nor knave nor dolt can break<br>What&#x27;s not for their applause<br>Being for a woman&#x27;s sake.<br>Enough if the work has seemed,<br>So did she your strength renew,<br>A dream that a lion had dreamed<br>Till the wilderness cried aloud,<br>A secret between you two,<br>Between the proud and the proud.What, still you would have their praise!<br>But here&#x27;s a haughtier text,<br>The labyrinth of her days<br>That her own strangeness perplexed;<br>And how what her dreaming gave<br>Earned slander, ingratitude,<br>From self-same dolt and knave;<br>Aye, and worse wrong than these.<br>Yet she, singing upon her road,<br>Half lion, half child, is at peace.&lt;/p

1960s, Keep Moving From This Mountain (1965)
Context: Love is basic for the very survival of mankind. I’m convinced that love is the only absolute ultimately; love is the highest good. He who loves has somehow discovered the meaning of ultimate reality. He who hates does not know God; he who hates has no knowledge of God. Love is the supreme unifying principle of life. Psychiatrists are telling us now that many of the strange things that happen in the [subconscious], many of the inner conflicts are rooted in hate, and they are now saying “Love or perish.” Oh, how basic this is. It rings down across the centuries: Love the Lord thy God with all thy heart, with all thy soul, with all thy strength, with all thy mind, and thy neighbor as thyself. We’ve been in the mountain of violence and hatred too long.

Written statement (September 1937), p. 70
Attributed in posthumous publications, Albert Einstein: The Human Side (1979)
Context: Our time is distinguished by wonderful achievements in the fields of scientific understanding and the technical application of those insights. Who would not be cheered by this? But let us not forget that human knowledge and skills alone cannot lead humanity to a happy and dignified life. Humanity has every reason to place the proclaimers of high moral standards and values above the discoverers of objective truth. What humanity owes to personalities like Buddha, Moses, and Jesus ranks for me higher than all the achievements of the enquiring and constructive mind.
What these blessed men have given us we must guard and try to keep alive with all our strength if humanity is not to lose its dignity, the security of its existence, and its joy in living.

X & XI
Miscellaneous Poems (1773), A Paraphrase on the Prayer used in The Church Liturgy for All Sorts and Conditions Of Men
Context: The Church is indeed, in its real Intent,
An Assembly where Nothing but
Friendship is meant;
And the utter Extinction of Foeship and Wrath
By the Working of Love in the Strength of its Faith.
This gives it its holy and catholic Name,
And truly confirms its apostolic Claim;
Showing what the One Saviour's One Mission had been:
"Go and teach all the World," — ev'ry Creature therein. In the Praise ever due to the Gospel of Grace
Its Universality holds the first Place.
When an Angel proclaim'd Its glad Tidings the Morn
That the Son of the Virgin, the Saviour, was born,
"Which shall be to all People," was said to complete
The angelical Message, so good and so great,
Full of " Glory to God," in the Regions Above,
And of "Goodness to Men," is so Boundless a Love.

Inspector Singh Investigates: A Most Peculiar Malaysian Murder, Cap 5
Context: And yet, the inspector thought, Kuala Lumpur had a certain something. It was difficult for him to put his finger on what it was exactly. There was a sense of freedom perhaps, of anarchy even, that Singapore so sorely lacked. Perhaps it was the lack of deference to authority, the physical space, the ability to take a step back and enjoy a moment of quiet that lent Kuala Lumpur its atmosphere. Singaporeans were always adding to the list of reasons each one kept to hand, in case they met a Malaysian, of why it was so much better on the island than the peninsula. They ranged from law and order to cleanliness, from clean government to good schools, and always ended on the strength of the Singaporean economy. But in the end, the Malaysian would nod, as if to agree on the points made — and shrug to indicate that they wouldn't trade passports, not really.

Source: The Strength To Dream (1961), p. 214
Context: Art is naturally concerned with man in his existential aspect, not in his scientific aspect. For the scientist, questions about man's stature and significance, suffering and power, are not really scientific questions; consequently he is inclined to regard art as an inferior recreation. Unfortunately, the artist has come to accept the scientist's view of himself. The result, I contend, is that art in the twentieth century — literary art in particular — has ceased to take itself seriously as the primary instrument of existential philosophy. It has ceased to regard itself as an instrument for probing questions of human significance. Art is the science of human destiny. Science is the attempt to discern the order that underlies the chaos of nature; art is the attempt to discern the order that underlies the chaos of man. At its best, it evokes unifying emotions; it makes the reader see the world momentarily as a unity.

Visions
Context: At that time I also had, for a short while, the strength to bear it. But all too soon I lost external sight of the shape of that beautiful man, and I saw him disappear to nothing, so quickly melting away and fusing together that I could not see or observe him outside of me, nor discern him within me. It was to me at that moment as if we were one without distinction. All of this was external, in sight, in taste, in touch, just as people may taste and see and touch receiving the external sacrament, just as a beloved may receive her lover in the full pleasure of seeing and hearing, with the one becoming one with the other. After this I remained in a state of oneness with my Beloved so that I melted into him and ceased to be myself. And I was transformed and absorbed in the spirit, and I had a vision about the following hours.