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“I feared them so little, that the terrors, which until now oppressed me, quitted me altogether; and though I saw them occasionally, — I shall speak of this by and by, — I was never again afraid of them — on the contrary, they seemed to be afraid of me.”

Teresa of Ávila (1515–1582) Roman Catholic saint

Source: The Life of St. Teresa of Jesus (c.1565), Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 25
Context: I feared them so little, that the terrors, which until now oppressed me, quitted me altogether; and though I saw them occasionally, — I shall speak of this by and by, — I was never again afraid of them — on the contrary, they seemed to be afraid of me. I found myself endowed with a certain authority over them, given me by the Lord of all, so that I cared no more for them than for flies. They seem to be such cowards; for their strength fails them at the sight of any one who despises them. These enemies have not the courage to assail any but those whom they see ready to give in to them, or when God permits them to do so, for the greater good of His servants, whom they may try and torment.

“My soul has grown over the years, and some of my views have changed. As long as I am alive, I will continue to try to understand more because the work of the heart is never done.”

Muhammad Ali book The Soul of a Butterfly

Source: The Soul of a Butterfly (2004), p. xix
Context: My soul has grown over the years, and some of my views have changed. As long as I am alive, I will continue to try to understand more because the work of the heart is never done. All through my life I have been tested. My will has been tested, my courage has been tested, my strength has been tested. Now my patience and endurance are being tested. Every step of the way I believe that God has been with me. And, more than ever, I know that he is with me now. I have learned to live my life one step, one breath, and one moment at a time, but it was a long road. I set out on a journey of love, seeking truth, peace and understanding. l am still learning.

“O heart, be at peace, because
Nor knave nor dolt can break
What's not for their applause”

W.B. Yeats (1865–1939) Irish poet and playwright

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

“I set out on a journey of love, seeking truth, peace and understanding. l am still learning.”

Muhammad Ali book The Soul of a Butterfly

“Everywhere the proletariat develops in step with the bourgeoisie. In proportion, as the bourgeoisie grows in wealth, the proletariat grows in numbers.”

Friedrich Engels book Principles of Communism

Principles of Communism (1847)
Context: Everywhere the proletariat develops in step with the bourgeoisie. In proportion, as the bourgeoisie grows in wealth, the proletariat grows in numbers. For, since the proletarians can be employed only by capital, and since capital extends only through employing labor, it follows that the growth of the proletariat proceeds at precisely the same pace as the growth of capital. Simultaneously, this process draws members of the bourgeoisie and proletarians together into the great cities where industry can be carried on most profitably, and by thus throwing great masses in one spot it gives to the proletarians a consciousness of their own strength. Moreover, the further this process advances, the more new labor-saving machines are invented, the greater is the pressure exercised by big industry on wages, which, as we have seen, sink to their minimum and therewith render the condition of the proletariat increasingly unbearable. The growing dissatisfaction of the proletariat thus joins with its rising power to prepare a proletarian social revolution.

“Love is the supreme unifying principle of life.”

Martin Luther King, Jr. (1929–1968) American clergyman, activist, and leader in the American Civil Rights Movement

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.

“There'd been no escape. What did she so desire to escape from?”

Thomas Pynchon book The Crying of Lot 49

Source: The Crying of Lot 49 (1966), Chapter 1
Context: There'd been no escape. What did she so desire to escape from? Such a captive maiden, having plenty of time to think, soon realizes that her tower, its height and architecture, are like her ego only incidental: and what really keeps her where she is is magic, anonymous and malignant, visited upon her from outside and for no reason at all. Having no apparatus except gut fear and female cunning to examine this formless magic, to understand how it works, how to measure its field strength, count its lines of force, she may fall back on superstition, or take up a useful hobby like embroidery, or go mad, or marry a disc jockey. If the tower is everywhere and the knight of deliverance no proof against its magic, what else?

“You ask, what is our aim? I can answer in one word. It is victory, victory at all costs, victory in spite of all terror, victory, however long and hard the road may be; for without victory, there is no survival.”

Winston S. Churchill book The Second World War

Speech in the House of Commons, after taking office as Prime Minister (13 May 1940) This has often been misquoted in the form: "I have nothing to offer but blood, sweat and tears ..."
The Official Report, House of Commons (5th Series), 13 May 1940, vol. 360, c. 1502. Audio records of the speech do spare out the "It is" before the in the beginning of the "Victory"-Part.
The Second World War (1939–1945)
Context: You ask, what is our policy? I will say: It is to wage war, by sea, land and air, with all our might and with all the strength that God can give us: to wage war against a monstrous tyranny, never surpassed in the dark, lamentable catalogue of human crime. That is our policy. You ask, what is our aim? I can answer in one word: It is victory, victory at all costs, victory in spite of all terror, victory, however long and hard the road may be; for without victory, there is no survival.
Context: I would say to the House, as I said to those who have joined this Government: 'I have nothing to offer but blood, toil, tears, and sweat.' We have before us an ordeal of the most grievous kind. We have before us many, many long months of struggle and of suffering. You ask, what is our policy? I will say: It is to wage war, by sea, land and air, with all our might and with all the strength that God can give us: to wage war against a monstrous tyranny, never surpassed in the dark, lamentable catalogue of human crime. That is our policy. You ask, what is our aim? I can answer in one word: It is victory, victory at all costs, victory in spite of all terror, victory, however long and hard the road may be; for without victory, there is no survival.

“Life is as if you were traveling a ridge crest. You have the gulf of inefficiency on one side and the gulf of wickedness on the other, and it helps not to have avoided one gulf if you fall into the other.”

Theodore Roosevelt (1858–1919) American politician, 26th president of the United States

1900s, Address at the Prize Day Exercises at Groton School (1904)
Context: You often hear people speaking as if life was like striving upward toward a mountain peak. That is not so. Life is as if you were traveling a ridge crest. You have the gulf of inefficiency on one side and the gulf of wickedness on the other, and it helps not to have avoided one gulf if you fall into the other. It shall profit us nothing if our people are decent and ineffective. It shall profit us nothing if they are efficient and wicked. In every walk of life, in business, politics; if the need comes, in war; in literature, science, art, in everything, what we need is a sufficient number of men who can work well and who will work with a high ideal. The work can be done in a thousand different ways. Our public life depends primarily not upon the men who occupy public positions for the moment, because they are but an infinitesimal fraction of the whole. Our public life depends upon men who take an active interest in that public life; who are bound to see public affairs honestly and competently managed; but who have the good sense to know what honesty and competency actually mean. And any such man, if he is both sane and high-minded, can be a greater help and strength to any one in public life than you can easily imagine without having had yourselves the experience. It is an immense strength to a public man to know a certain number of people to whom he can appeal for advice and for backing; whose character is so high that baseness would shrink ashamed before them; and who have such good sense that any decent public servant is entirely willing to lay before them every detail of his actions, asking only that they know the facts before they pass final judgment.

“Our public life depends primarily not upon the men who occupy public positions for the moment, because they are but an infinitesimal fraction of the whole. Our public life depends upon men who take an active interest in that public life; who are bound to see public affairs honestly and competently managed; but who have the good sense to know what honesty and competency actually mean.”

Theodore Roosevelt (1858–1919) American politician, 26th president of the United States

“The Prime Minister constantly asserts that the nuclear weapon has kept the peace in Europe for the last 40 years… Let us go back to the middle 1950s or to the end of the 1940s, and let us suppose that nuclear power had never been invented… I assert that in those circumstances there would still not have been a Russian invasion of western Europe. What has prevented that from happening was not the nuclear hypothesis… but the fact that the Soviet Union knew the consequences of such a move, consequences which would have followed whether or not there were 300,000 American troops stationed in Europe. The Soviet Union knew that such an action on its part would have led to a third world war—a long war, bitterly fought, a war which in the end the Soviet Union would have been likely to lose on the same basis and in the same way as the corresponding war was lost by Napoleon, by the Emperor Wilhelm and by Adolf Hitler…
For of course a logically irresistible conclusion followed from the creed that our safety depended upon the nuclear capability of the United States and its willingness to commit that capability in certain events. If that was so—and we assured ourselves for 40 years that it was—the guiding principle of the foreign policy of the United Kingdom had to be that, in no circumstances, must it depart from the basic insights of the United States and that any demand placed in the name of defence upon the United Kingdom by the United States was a demand that could not be resisted. Such was the rigorous logic of the nuclear deterrent…
It was in obedience to it… that the Prime Minister said, in the context of the use of American bases in Britain to launch an aggressive attack on Libya, that it was "inconceivable" that we could have refused a demand placed upon this country by the United States. The Prime Minister supplied the reason why: she said it was because we depend for our liberty and freedom upon the United States. Once let the nuclear hypothesis be questioned or destroyed, once allow it to break down, and from that moment the American imperative in this country's policies disappears with it.
A few days ago I was reminded, when reading a new biography of Richard Cobden, that he once addressed a terrible sentence of four words to this House of Commons. He said to hon. Members: "You have been Englishmen." The strength of those words lies in the perfect tense, with the implication that they were so no longer but had within themselves the power to be so again. I believe that we now have the opportunity, with the dissolution of the nightmare of the nuclear theory, for this country once again to have a defence policy that accords with the needs of this country as an island nation, and to have a foreign policy which rests upon a true, undistorted view of the outside world. Above all, we have the opportunity to have a foreign policy that is not dictated from outside to this country, but willed by its people. That day is coming. It may be delayed, but it will come.”

Enoch Powell (1912–1998) British politician

Speech on Foreign Affairs in the House of Commons http://hansard.millbanksystems.com/commons/1987/apr/07/foreign-affairs (7 April 1987). 1980s

“Since Leibniz there has perhaps been no man who has had a full command of all the intellectual activity of his day. Since that time, science has been increasingly the task of specialists, in fields which show a tendency to grow progressively narrower… Today there are few scholars who can call themselves mathematicians or physicists or biologists without restriction. A man may be a topologist or a coleopterist. He will be filled with the jargon of his field, and will know all its literature and all its ramifications, but, more frequently than not, he will regard the next subject as something belonging to his colleague three doors down the corridor, and will consider any interest in it on his own part as an unwarrantable breach of privacy… There are fields of scientific work, as we shall see in the body of this book, which have been explored from the different sides of pure mathematics, statistics, electrical engineering, and neurophysiology; in which every single notion receives a separate name from each group, and in which important work has been triplicated or quadruplicated, while still other important work is delayed by the unavailability in one field of results that may have already become classical in the next field.
It is these boundary regions which offer the richest opportunities to the qualified investigator. They are at the same time the most refractory to the accepted techniques of mass attack and the division of labor. If the difficulty of a physiological problem is mathematical in essence, then physiologists ignorant of mathematics will get precisely as far as one physiologists ignorant of mathematics, and no further. If a physiologist who knows no mathematics works together with a mathematician who knows no physiology, the one will be unable to state his problem in terms that the other can manipulate, and the second will be unable to put the answers in any form that the first can understand… A proper exploration of these blank spaces on the map of science could only be made by a team of scientists, each a specialist in his own field but each possessing a thoroughly sound and trained acquaintance with the fields of his neighbors; all in the habit of working together, of knowing one another's intellectual customs, and of recognizing the significance of a colleague's new suggestion before it has taken on a full formal expression. The mathematician need not have the skill to conduct a physiological experiment, but he must have the skill to understand one, to criticize one, and to suggest one. The physiologist need not be able to prove a certain mathematical theorem, but he must be able to grasp its physiological significance and to tell the mathematician for what he should look. We had dreamed for years of an institution of independent scientists, working together in one of these backwoods of science, not as subordinates of some great executive officer, but joined by the desire, indeed by the spiritual necessity, to understand the region as a whole, and to lend one another the strength of that understanding.”

Norbert Wiener book Cybernetics: Or Control and Communication in the Animal and the Machine

Source: Cybernetics: Or Control and Communication in the Animal and the Machine (1948), p. 2-4; As cited in: George Klir (2001) Facets of Systems Science, p. 47-48

“As to the word itself, it is generally allowed to be of Greek extraction. But whence the Greek word, enthousiasmos, is derived, none has yet been able to show. Some have endeavoured to derive it from en theoi, in God; because all enthusiasm has reference to him. … It is not improbable, that one reason why this uncouth word has been retained in so many languages was, because men were not better agreed concerning the meaning than concerning the derivation of it. They therefore adopted the Greek word, because they did not understand it: they did not translate it into their own tongues, because they knew not how to translate it; it having been always a word of a loose, uncertain sense, to which no determinate meaning was affixed.
It is not, therefore, at all surprising, that it is so variously taken at this day; different persons understanding it in different senses, quite inconsistent with each other. Some take it in a good sense, for a divine impulse or impression, superior to all the natural faculties, and suspending, for the time, either in whole or in part, both the reason and the outward senses. In this meaning of the word, both the Prophets of old, and the Apostles, were proper enthusiasts; being, at divers times, so filled with the Spirit, and so influenced by Him who dwelt in their hearts, that the exercise of their own reason, their senses, and all their natural faculties, being suspended, they were wholly actuated by the power of God, and “spake” only “as they were moved by the Holy Ghost.”
Others take the word in an indifferent sense, such as is neither morally good nor evil: thus they speak of the enthusiasm of the poets; of Homer and Virgil in particular. And this a late eminent writer extends so far as to assert, there is no man excellent in his profession, whatsoever it be, who has not in his temper a strong tincture of enthusiasm. By enthusiasm these appear to understand, all uncommon vigour of thought, a peculiar fervour of spirit, a vivacity and strength not to be found in common men; elevating the soul to greater and higher things than cool reason could have attained.
But neither of these is the sense wherein the word “enthusiasm” is most usually understood. The generality of men, if no farther agreed, at least agree thus far concerning it, that it is something evil: and this is plainly the sentiment of all those who call the religion of the heart “enthusiasm.” Accordingly, I shall take it in the following pages, as an evil; a misfortune, if not a fault. As to the nature of enthusiasm, it is, undoubtedly a disorder of the mind; and such a disorder as greatly hinders the exercise of reason. Nay, sometimes it wholly sets it aside: it not only dims but shuts the eyes of the understanding. It may, therefore, well be accounted a species of madness; of madness rather than of folly: seeing a fool is properly one who draws wrong conclusions from right premisses; whereas a madman draws right conclusions, but from wrong premisses. And so does an enthusiast suppose his premisses true, and his conclusions would necessarily follow. But here lies his mistake: his premisses are false. He imagines himself to be what he is not: and therefore, setting out wrong, the farther he goes, the more he wanders out of the way.”

John Wesley (1703–1791) Christian theologian

Sermon 37 "The Nature of Enthusiasm"
Sermons on Several Occasions (1771)

“As for more than twenty years my principal work has been devoted to the ancient literature of India, I cannot but feel a deep and real sympathy for all that concerns the higher interests of the people of that country. Though I have never been in India, I have many friends there, both among the civilians and among the natives, and I believe I am not mistaken in supposing that the publication in England of the ancient sacred writings of the Brahmans, which had never been published in India, and other contributions from different European scholars towards a better knowledge of the ancient literature and religion of India, have not been without some effect on the intellectual and religious movement that is going on among the more thoughtful members of Indian society. I have sometimes regretted that I am not an Englishman, and able to help more actively in the great work of educating and improving the natives. But I do rejoice that this great task of governing and benefiting India should have fallen to one who knows the greatness of that task and all its opportunities and responsibilities, who thinks not only of its political and financial bearings, but has a heart to feel for the moral welfare of those millions of human beings that are, more or less directly, committed to his charge. India has been conquered once, but India must be conquered again, and that second conquest should be a conquest by education. Much has been done for education of late, but if the funds were tripled and quadrupled, that would hardly be enough. The results of the educational work carried on during the last twenty years are palpable everywhere. They are good and bad, as was to be expected. It is easy to find fault with what is called Young Bengal, the product of English ideas grafted on the native mind. But Young Bengal, with all its faults, is full of promise. Its bad features are apparent everywhere, its good qualities are naturally hidden from the eyes of careless observers.... India can never be anglicized, but it can be reinvigorated. By encouraging a study of their own ancient literature, as part of their education, a national feeling of pride and self-respect will be reawakened among those who influence the large masses of the people. A new national literature may spring up, impregnated with Western ideas, yet retaining its native spirit and character. The two things hang together. In order to raise the character of the vernaculars, a study of the ancient classical language is absolutely necessary: for from it these modern dialects have branched off, and from it alone can they draw their vital strength and beauty. A new national literature will bring with it a new national life and new moral vigour. As to religion, that will take care of itself. The missionaries have done far more than they themselves seem to be aware of, nay, much of the work which is theirs they would probably disclaim. The Christianity of our nineteenth century will hardly be the Christianity of India. But the ancient religion of India is doomed — and if Christianity does not step in, whose fault will it be?”

Max Müller (1823–1900) German-born philologist and orientalist

Letter to the Duke of Argyll, published in The Life and Letters of Right Honorable Friedrich Max Müller (1902) edited by Georgina Müller

“The theatre was full — crammed to its roof: royal and noble were there; palace and hotel had emptied their inmates into those tiers so thronged and so hushed. Deeply did I feel myself privileged in having a place before that stage; I longed to see a being of whose powers I had heard reports which made me conceive peculiar anticipations. I wondered if she would justify her renown: with strange curiosity, with feelings severe and austere, yet of riveted interest, I waited. She was a study of such nature as had not encountered my eyes yet: a great and new planet she was: but in what shape? I waited her rising.She rose at nine that December night: above the horizon I saw her come. She could shine yet with pale grandeur and steady might; but that star verged already on its judgment-day. Seen near, it was a chaos — hollow, half-consumed: an orb perished or perishing — half lava, half glow.I had heard this woman termed "plain," and I expected bony harshness and grimness — something large, angular, sallow. What I saw was the shadow of a royal Vashti: a queen, fair as the day once, turned pale now like twilight, and wasted like wax in flame.For awhile — a long while — I thought it was only a woman, though an unique woman, who moved in might and grace before this multitude. By-and-by I recognized my mistake. Behold! I found upon her something neither of woman nor of man: in each of her eyes sat a devil. These evil forces bore her through the tragedy, kept up her feeble strength — for she was but a frail creature; and as the action rose and the stir deepened, how wildly they shook her with their passions of the pit! They wrote HELL on her straight, haughty brow. They tuned her voice to the note of torment. They writhed her regal face to a demoniac mask. Hate and Murder and Madness incarnate she stood.It was a marvellous sight: a mighty revelation.It was a spectacle low, horrible, immoral.Swordsmen thrust through, and dying in their blood on the arena sand; bulls goring horses disembowelled, made a meeker vision for the public — a milder condiment for a people's palate — than Vashti torn by seven devils: devils which cried sore and rent the tenement they haunted, but still refused to be exorcised.Suffering had struck that stage empress; and she stood before her audience neither yielding to, nor enduring, nor in finite measure, resenting it: she stood locked in struggle, rigid in resistance. She stood, not dressed, but draped in pale antique folds, long and regular like sculpture. A background and entourage and flooring of deepest crimson threw her out, white like alabaster — like silver: rather, be it said, like Death.”

Charlotte Brontë book Villette

Source: Villette (1853), Ch. XXIII: Vashi

“One ever feels his twoness, -- an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose strenth alone keeps it from being torn asunder.”

W.E.B. Du Bois book The Souls of Black Folk

Source: The Souls of Black Folk (1903), Ch. I: Of Our Spiritual Strivings
Context: After the Egyptian and Indian, the Greek and Roman, the Teuton and Mongolian, the Negro is a sort of seventh son, born with a veil, and gifted with second-sight in this American world, — a world which yields him no true self-consciousness, but only lets him see himself through the revelation of the other world. It is a peculiar sensation, this double-consciousness, this sense of always looking at one's self through the eyes of others, of measuring one's soul by the tape of a world that looks on in amused contempt and pity. One ever feels his twoness, — an American, a Negro; two warring souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder.The history of the American Negro is the history of this strife, — this longing to attain self-conscious manhood, to merge his double self into a better and truer self.

“I have learned that success is to be measured not so much by the position that one has reached in life as by the obstacles which he has overcome while trying to succeed.”

Booker T. Washington (1856–1915) African-American educator, author, orator, and advisor

Variant: Success is not measured by the position one has reached in life, rather by the obstacles one overcomes while trying to succeed
Source: 1900s, Up From Slavery (1901), Chapter II: Boyhood Days
Source: Up From Slavery: An Autobiography
Context: I have learned that success is to be measured not so much by the position that one has reached in life as by the obstacles which he has overcome while trying to succeed. Looked at from this standpoint, I almost reached the conclusion that often the Negro boy's birth and connection with an unpopular race is an advantage, so far as real life is concerned. With few exceptions, the Negro youth must work harder and must perform his tasks even better than a white youth in order to secure recognition. But out of the hard and unusual struggle through which he is compelled to pass, he gets a strength, a confidence, that one misses whose pathway is comparatively smooth by reason of birth and race.

“They are masters of the earthquake, and Atlantis rests on none too solid a foundation. Their power is sufficient to sink Atlantis forever beneath the sea.”

Henry Kuttner (1915–1958) American author

Zend explaining the Spawn of Dagon to Elak
Short fiction, The Spawn Of Dagon (1938)
Context: "They dare'd not invade the palace while the globe shone, for the light-rays would have killed them. … This island-continent would have gone down beneath the sea long ago if I hadn't pitted my magic and my science against that of the children of Dagon. They are masters of the earthquake, and Atlantis rests on none too solid a foundation. Their power is sufficient to sink Atlantis forever beneath the sea. But within that room" — Zend nodded toward the curtain that hid the sea-bred horrors — "in that room there is power far stronger than theirs. I have drawn strength from the stars, and the cosmic sources beyond the universe. You know nothing of my power. It is enough — more than enough — to keep Atlantis steady on its foundation, impregnable against the attacks of Dagon's breed. They have destroyed other lands before Atlantis."

“Love hurts. Feelings are disturbing. People are taught that pain is evil and dangerous. How can they deal with love if they’re afraid to feel?”

Jim Morrison (1943–1971) lead singer of The Doors

As quoted in Jim Morrison: Ten Years Gone (1981) by Lizzie James writing for Creem Magazine http://archives.waiting-forthe-sun.net/Pages/Interviews/JimInterviews/TenYearsGone.html Context: People are afraid of themselves, of their own reality; their feelings most of all. People talk about how great love is, but that’s bullshit. Love hurts. Feelings are disturbing. People are taught that pain is evil and dangerous. How can they deal with love if they’re afraid to feel? Pain is meant to wake us up. People try to hide their pain. But they’re wrong. Pain is something to carry, like a radio. You feel your strength in the experience of pain. It’s all in how you carry it. That’s what matters. Pain is a feeling. Your feelings are a part of you. Your own reality. If you feel ashamed of them, and hide them, you’re letting society destroy your reality. You should stand up for your right to feel your pain.

“I’d like to update the American people on the international effort that we have led in Libya — what we’ve done, what we plan to do, and why this matters to us.”

Barack Obama (1961) 44th President of the United States of America

2011, Address on interventions in Libya (March 2011)
Context: I’d like to update the American people on the international effort that we have led in Libya — what we’ve done, what we plan to do, and why this matters to us.
I want to begin by paying tribute to our men and women in uniform who, once again, have acted with courage, professionalism and patriotism. They have moved with incredible speed and strength. Because of them and our dedicated diplomats, a coalition has been forged and countless lives have been saved.
Meanwhile, as we speak, our troops are supporting our ally Japan, leaving Iraq to its people, stopping the Taliban’s momentum in Afghanistan, and going after al Qaeda all across the globe. As Commander-in-Chief, I’m grateful to our soldiers, sailors, airmen, Marines, Coast Guardsmen, and to their families. And I know all Americans share in that sentiment.