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Source: The Story of My Life (1932), Ch. 10 "Child Training"
The last line here has sometimes been misquoted as "I have never killed a man, but I have read many obituaries with a lot of pleasure." It has also been attributed to, among others, Mark Twain and Winston Churchill. The misquoted version also frequently begins, "I've never wished a man dead..." or "I never wanted to see anybody die..."
Context: Every instinct that is found in any man is in all men. The strength of the emotion may not be so overpowering, the barriers against possession not so insurmountable, the urge to accomplish the desire less keen. With some, inhibitions and urges may be neutralized by other tendencies. But with every being the primal emotions are there. All men have an emotion to kill; when they strongly dislike some one they involuntarily wish he was dead. I have never killed any one, but I have read some obituary notices with great satisfaction.

Essentials to Peace (1953)
Context: We must present democracy as a force holding within itself the seeds of unlimited progress by the human race. By our actions we should make it clear that such a democracy is a means to a better way of life, together with a better understanding among nations. Tyranny inevitably must retire before the tremendous moral strength of the gospel of freedom and self-respect for the individual, but we have to recognize that these democratic principles do not flourish on empty stomachs, and that people turn to false promises of dictators because they are hopeless and anything promises something better than the miserable existence that they endure. However, material assistance alone is not sufficient. The most important thing for the world today in my opinion is a spiritual regeneration which would reestablish a feeling of good faith among men generally. Discouraged people are in sore need of the inspiration of great principles. Such leadership can be the rallying point against intolerance, against distrust, against that fatal insecurity that leads to war. It is to be hoped that the democratic nations can provide the necessary leadership.

Speech in Glasgow (6 October 1903), quoted in The Times (7 October 1903), p. 4.
1900s
Context: What are our objects? They are two. In the first place, we all desire the maintenance and increase of the national strength and the prosperity of the United Kingdom... in the second place, our object is, or should be, the realization of the greatest ideal which has ever come to statesmen in any country or in any age— the creation of an Empire such as the world has never seen. (Cheers.) We have to cement the union of the States beyond the Seas. We have to consolidate the British race. We have to meet the clash of competition, commercial now. Sometimes in the past it has been otherwise; it may be again in the future. Whatever it be, whatever danger threatens, we have to meet it no longer as an isolated country. We have to meet it as fortified and strengthened and buttressed by all those of our kinsmen, all those powerful and continually rising States which speak our common tongue and pay allegiance to our common flag.

Speech to Conservative Central Council ("The Historic Choice") (20 March 1976) http://www.margaretthatcher.org/document/102990
Leader of the Opposition
Context: Every step this Socialist Government takes to seize more power over our daily lives diminishes those lives and the freedom which is their essence and their strength. One of our principal and continuing priorities when we are returned to office will be to restore the freedoms which the Socialists have usurped. Let them learn that it is not a function of the State to possess as much as possible. It is not a function of the State to grab as much as it can get away with. It is not a function of the State to act as ring-master, to crack the whip, dictate the load which all of us must carry or say how high we may climb. It is not a function of the State to ensure that no-one climbs higher than anyone else. All that is the philosophy of Socialism. We reject it utterly for, however well-intended, it leads in one direction only: to the erosion and finally the destruction of the democratic way of life.

"Non-cooperative Games" in Annals of Mathematics, Vol. 54, No. 2 (September 1951)<!-- ; as cited in Can and should the Nash program be looked at as a part of mechanism theory? (2003) by Walter Trockel -->
1950s
Context: We give two independent derivations of our solution of the two-person cooperative game. In the first, the cooperative game is reduced to a non-cooperative game. To do this, one makes the players’ steps of negotiation in the cooperative game become moves in the noncooperative model. Of course, one cannot represent all possible bargaining devices as moves in the non-cooperative game. The negotiation process must be formalized and restricted, but in such a way that each participant is still able to utilize all the essential strengths of his position. The second approach is by the axiomatic method. One states as axioms several properties that it would seem natural for the solution to have and then one discovers that the axioms actually determine the solution uniquely. The two approaches to the problem, via the negotiation model or via the axioms, are complementary; each helps to justify and clarify the other.

On Literature, Revolution, Entropy and Other Matters (1923)
Context: A new form is not intelligible to everyone; many find it difficult. Perhaps. The ordinary, the banal is, of course, simpler, more pleasant, more comfortable. Euclid's world is very simple, and Einstein's world is very difficult — but it is no longer possible to return to Euclid. No revolution, no heresy is comfortable or easy. For it is a leap, it is a break in the smooth evolutionary curve, and a break is a wound, a pain. But the wound is necessary: most of mankind suffers from hereditary sleeping sickness, and victims of this sickness (entropy) must not be allowed to sleep, or it will be their final sleep, death.
The same disease often afflicts artists and writers: they sink into satiated slumber in forms once invented and twice perfected. And they lack the strength to wound themselves, to cease loving what they once loved, to leave their old, familiar apartments filled with the scent of laurel leaves and walk away into the open field, to start anew.
Of course, to wound oneself is difficult, even dangerous. But for those who are alive, living today as yesterday and yesterday as today is still more difficult.

see St. Augustine, Civitate Dei, 1. XI, c. xxvi
The Art of Persuasion
Context: I would inquire of reasonable persons whether this principle: Matter is naturally wholly incapable of thought, and this other: I think, therefore I am, are in fact the same in the mind of Descartes, and in that of St. Augustine, who said the same thing twelve hundred years before.... I am far from affirming that Descartes is not the real author of it, even if he may have learned it only in reading this distinguished saint; for I know how much difference there is between writing a word by chance without making a longer and more extended reflection on it, and perceiving in this word an admirable series of conclusions, which prove the distinction between material and spiritual natures, and making of it a firm and sustained principle of a complete metaphysical system, as Descartes has pretended to do.... it is on this supposition that I say that this expression is as different in his writings from the saying in others who have said it by chance, as in a man full of life and strength, from a corpse.

§ 1.
Linear Associative Algebra (1882)
Context: The sphere of mathematics is here extended, in accordance with the derivation of its name, to all demonstrative research, so as to include all knowledge strictly capable of dogmatic teaching. Mathematics is not the discoverer of laws, for it is not induction; neither is it the framer of theories, for it is not hypothesis; but it is the judge over both, and it is the arbiter to which each must refer its claims; and neither law can rule nor theory explain without the sanction of mathematics. It deduces from a law all its consequences, and develops them into the suitable form for comparison with observation, and thereby measures the strength of the argument from observation in favor of a proposed law or of a proposed form of application of a law.
Mathematics, under this definition, belongs to every enquiry, moral as well as physical. Even the rules of logic, by which it is rigidly bound, could not be deduced without its aid. The laws of argument admit of simple statement, but they must be curiously transposed before they can be applied to the living speech and verified by, observation.

§ 1.
Linear Associative Algebra (1882)
Context: The sphere of mathematics is here extended, in accordance with the derivation of its name, to all demonstrative research, so as to include all knowledge strictly capable of dogmatic teaching. Mathematics is not the discoverer of laws, for it is not induction; neither is it the framer of theories, for it is not hypothesis; but it is the judge over both, and it is the arbiter to which each must refer its claims; and neither law can rule nor theory explain without the sanction of mathematics. It deduces from a law all its consequences, and develops them into the suitable form for comparison with observation, and thereby measures the strength of the argument from observation in favor of a proposed law or of a proposed form of application of a law.
Mathematics, under this definition, belongs to every enquiry, moral as well as physical. Even the rules of logic, by which it is rigidly bound, could not be deduced without its aid. The laws of argument admit of simple statement, but they must be curiously transposed before they can be applied to the living speech and verified by, observation.

Memoirs of J. Casanova de Seingalt (1894)
Context: My success and my misfortunes, the bright and the dark days I have gone through, everything has proved to me that in this world, either physical or moral, good comes out of evil just as well as evil comes out of good. My errors will point to thinking men the various roads, and will teach them the great art of treading on the brink of the precipice without falling into it. It is only necessary to have courage, for strength without self-confidence is useless. I have often met with happiness after some imprudent step which ought to have brought ruin upon me, and although passing a vote of censure upon myself I would thank God for his mercy. But, by way of compensation, dire misfortune has befallen me in consequence of actions prompted by the most cautious wisdom. This would humble me; yet conscious that I had acted rightly I would easily derive comfort from that conviction.

1860s, A Liberal Education and Where to Find It (1868)
Context: The life, the fortune, and the happiness of every one of us, and, more or less, of those who are connected with us, do depend upon our knowing something of the rules of a game infinitely more difficult and complicated than chess. It is a game which has been played for untold ages, every man and woman of us being one of the two players in a game of his or her own. The chessboard is the world, the pieces are the phenomena of the universe, the rules of the game are what we call the laws of Nature. The player on the other side is hidden from us. We know that his play is always fair, just, and patient. But also we know, to our cost, that he never overlooks a mistake, or makes the smallest allowance for ignorance. To the man who plays well, the highest stakes are paid, with that sort of overflowing generosity with which the strong shows delight in strength. And one who plays ill is checkmated — without haste, but without remorse.

Interview in The Hindu (2013)
Context: String theory work done in India is pretty good. … There’s no other country with a GDP per capita comparable to India’s whose string theoretic output is anywhere as good. In fact, the output is better than any country in the European Union, but at the same time not comparable to the EU’s as a whole. So you get an idea of the scale: reasonably good, not fantastic.
The striking weakness of research in India is that research happens by and large only in a few elite institutions. But in the last five years, it has been broadening out a bit. TIFR and the Harish-Chandra Research Institute (HRI) have good research groups; there are some reasonably good young groups in Indian Institute of Science (IIS), Bengaluru; Institute of Mathematical Sciences, Chennai; some small groups in the Chennai Mathematical Institute, IIT-Madras, IIT-Bombay, IIT-Kanpur, all growing in strength, The Indian Institute of Science Education and Research (IISER), Pune, has also made good hires in string theory.

Speech in Birmingham (5 March 1925), quoted in On England, and Other Addresses (1926), pp 33-34, p. 40.
1925
Context: I want a truce of God in this country, that we may compose our differences, that we may join all our strengths together to see if we cannot pull the country into a better and happier condition. It is little that a Government can do; these reforms, these revolutions must come from the people themselves. The organisations of employers and men, if they take their coats off to it, are far more able to work out the solutions of their troubles than the politicians... So let those who represent labour and capital get down to it, and seek and pursue peace through every alley and every corner of this country... And if I have a message to-night for you and the people of this country, it is just this. I would say: "England! Steady! Look where you are going! Human hands were given us to clasp, and not to be raised against one another in fratricidal strife."

"Non-cooperative Games" in Annals of Mathematics, Vol. 54, No. 2 (September 1951)<!-- ; as cited in Can and should the Nash program be looked at as a part of mechanism theory? (2003) by Walter Trockel -->
1950s
Context: We give two independent derivations of our solution of the two-person cooperative game. In the first, the cooperative game is reduced to a non-cooperative game. To do this, one makes the players’ steps of negotiation in the cooperative game become moves in the noncooperative model. Of course, one cannot represent all possible bargaining devices as moves in the non-cooperative game. The negotiation process must be formalized and restricted, but in such a way that each participant is still able to utilize all the essential strengths of his position. The second approach is by the axiomatic method. One states as axioms several properties that it would seem natural for the solution to have and then one discovers that the axioms actually determine the solution uniquely. The two approaches to the problem, via the negotiation model or via the axioms, are complementary; each helps to justify and clarify the other.

On Literature, Revolution, Entropy and Other Matters (1923)
Context: A new form is not intelligible to everyone; many find it difficult. Perhaps. The ordinary, the banal is, of course, simpler, more pleasant, more comfortable. Euclid's world is very simple, and Einstein's world is very difficult — but it is no longer possible to return to Euclid. No revolution, no heresy is comfortable or easy. For it is a leap, it is a break in the smooth evolutionary curve, and a break is a wound, a pain. But the wound is necessary: most of mankind suffers from hereditary sleeping sickness, and victims of this sickness (entropy) must not be allowed to sleep, or it will be their final sleep, death.
The same disease often afflicts artists and writers: they sink into satiated slumber in forms once invented and twice perfected. And they lack the strength to wound themselves, to cease loving what they once loved, to leave their old, familiar apartments filled with the scent of laurel leaves and walk away into the open field, to start anew.
Of course, to wound oneself is difficult, even dangerous. But for those who are alive, living today as yesterday and yesterday as today is still more difficult.

"No Religion is an Island", p. 264
Moral Grandeur and Spiritual Audacity: Essays (1997)
Context: One of the results of the rapid depersonalization of our age is a crisis of speech, profanation of language. We have trifled with the name of God, we have taken the name and the word of the Holy in vain. Language has been reduced to labels, talk has become double-talk. We are in the process of losing faith in the reality of words.
Yet prayer can happen only when words reverberate with power and inner life, when uttered as an earnest, as a promise. On the other hand, there is a high degree of obsolescence in the traditional language of the theology of prayer. Renewal of prayer calls for a renewal of language, of cleansing the words, of revival of meanings.
The strength of faith is in silence, and in words that hibernate and wait. Uttered faith must come out as a surplus of silence, as the fruit of lived faith, of enduring intimacy.
Theological education must deepen privacy, strive for daily renewal of innerness, cultivate ingredients of religious existence, reverence and responsibility.

Our Christ : The Revolt of the Mystical Genius (1921)
Context: In point of fact there are two kinds sorts of mysticism, differing from one another as the ranting of drunkards from the language of illumined spirits. There is the muddled, stammering mysticism, and there is the mysticism luminous with truly ultimate ideas. On the one hand there are the empty dimness and darkness, the barren, chilling sentimentalism and mental debauchery, the foolishly grimacing but rigid phantasms of the Cabbala, of occultism, mysteriosophy and theosophy. We cannot draw too sharp a dividing line between these and the brightness, the simple sincerity, and healthy, rejuvenating strength of genuine mysticism, which takes the most precious gems from philosophy's treasure chest and displays them in the beauty of its own setting. Mysticism is in complete accord with the result, with the sum of philosophy. In fact, mysticism is precisely the sum and the soul of philosophy, in the form of that rapturous, passionate outpouring of love.... We are concerned with an understanding of this serious mysticism, and its meaning could be stated in three words... godlessness... freedom from the world... blessedness of soul.

Letter to Duff Green (10 February 1844), in Correspondence of John C. Calhoun (1900) edited by William Pinkney Starke, p. 569
1840s
Context: I cannot think in the present state of parties of entering again on the political arena. I would but waste my strength and exhaust my time, without adding to my character, or rendering service to the country, or advancing the cause for which I have so long contended. I feel no disgust nor do I feel disposed to complain of any one. On the contrary, I am content, and willing to end my public life now. In looking back, I see nothing to regret, and little to correct. My interest in the prosperity of the country, and the success of our peculiar and sublime political system when well understood, remain without abatement, and will do so till my last breath; and I shall ever stand prepared to serve the country, whenever I shall see reasonable prospect of doing so.

"No Religion is an Island", p. 264
Moral Grandeur and Spiritual Audacity: Essays (1997)
Context: One of the results of the rapid depersonalization of our age is a crisis of speech, profanation of language. We have trifled with the name of God, we have taken the name and the word of the Holy in vain. Language has been reduced to labels, talk has become double-talk. We are in the process of losing faith in the reality of words.
Yet prayer can happen only when words reverberate with power and inner life, when uttered as an earnest, as a promise. On the other hand, there is a high degree of obsolescence in the traditional language of the theology of prayer. Renewal of prayer calls for a renewal of language, of cleansing the words, of revival of meanings.
The strength of faith is in silence, and in words that hibernate and wait. Uttered faith must come out as a surplus of silence, as the fruit of lived faith, of enduring intimacy.
Theological education must deepen privacy, strive for daily renewal of innerness, cultivate ingredients of religious existence, reverence and responsibility.