Search

Yes, Virginia, there is a Santa Claus (1897)
Context: Not believe in Santa Claus! You might as well not believe in fairies! You might get your papa to hire men to watch in all the chimneys on Christmas Eve to catch Santa Claus, but even if they did not see Santa Claus coming down, what would that prove? Nobody sees Santa Claus, but that is no sign that there is no Santa Claus. The most real things in the world are those that neither children nor men can see. Did you ever see fairies dancing on the lawn? Of course not, but that's no proof that they are not there. Nobody can conceive or imagine all the wonders there are unseen and unseeable in the world.
You may tear apart the baby's rattle and see what makes the noise inside, but there is a veil covering the unseen world which not the strongest man, nor even the united strength of all the strongest men that ever lived, could tear apart. Only faith, fancy, poetry, love, romance, can push aside that curtain and view and picture the supernal beauty and glory beyond. Is it all real? Ah,, in all this world there is nothing else real and abiding.
No Santa Claus! Thank, nay, ten times ten thousand years from now, he will continue to make glad the heart of childhood.

2009, Nobel Prize acceptance speech (December 2009)
Context: The world must remember that it was not simply international institutions — not just treaties and declarations — that brought stability to a post-World War II world. Whatever mistakes we have made, the plain fact is this: The United States of America has helped underwrite global security for more than six decades with the blood of our citizens and the strength of our arms. The service and sacrifice of our men and women in uniform has promoted peace and prosperity from Germany to Korea, and enabled democracy to take hold in places like the Balkans. We have borne this burden not because we seek to impose our will. We have done so out of enlightened self-interest — because we seek a better future for our children and grandchildren, and we believe that their lives will be better if others' children and grandchildren can live in freedom and prosperity.
So yes, the instruments of war do have a role to play in preserving the peace. And yet this truth must coexist with another — that no matter how justified, war promises human tragedy. The soldier's courage and sacrifice is full of glory, expressing devotion to country, to cause, to comrades in arms. But war itself is never glorious, and we must never trumpet it as such.

Ethics of the Spirituals

Cosi all' egro fanciul porgiamo aspersi
Di soave licor gli orli del vaso;
Succhi ainari, ingannato, in tanto ei bene,
E da l'inganno iuo, vita ricere.
Canto I, stanza 3 (tr. Edward Fairfax)
Anthony Esolen's translation:
As we brush with honey the brim of a cup, to fool
a feverish child to take his medicine:
he drinks the bitter juice and cannot tell—
but it is a mistake that makes him well.
Compare:
Sed vel uti pueris absinthia taetra medentes / cum dare conantur, prius oras pocula circum / contingunt mellis dulci flavoque liquore, / ut puerorum aetas inprovida ludificetur / labrorum tenus, interea perpotet amarum / absinthi laticem deceptaque non capiatur, / sed potius tali facto recreata valescat.
When a doctor is trying to give unpleasant medicine to a child, he smears the rim of the cup with honey. And the child, not suspecting any trick, tastes it; and at first he is misled by the sweetness on his lips into swallowing it, however sour it is. But even though he is deceived, he is not distraught; and soon enough he gets better and regains his strength.
Lucretius, De Rerum Natura, Book I, lines 936–942 (tr. G. B. Cobbold)
Gerusalemme Liberata (1581)

1970s, Address to Congress (12 August 1974)
Context: I once told you that I am not a saint, and I hope never to see the day that I cannot admit having made a mistake. So I will close with another confession.
Frequently, along the tortuous road of recent months from this chamber to the President's House, I protested that I was my own man. Now I realize that I was wrong.
I am your man, for it was your carefully weighed confirmation that changed my occupation.
The truth is I am the people's man, for you acted in their name, and I accepted and began my new and solemn trust with a promise to serve all the people and do the best that I can for America.
When I say all the people, I mean exactly that.
To the limits of my strength and ability, I will be the President of black, brown, red, and white Americans, of old and young, of women's liberationists and male chauvinists — and all the rest of us in-between, of the poor and the rich, of native sons and new refugees, of those who work at lathes or at desks or in mines or in the fields, of Christians, Jews, Moslems, Buddhists, and atheists, if there really are any atheists after what we have all been through.
Fellow Americans, one final word: I want to be a good President. I need your help. We all need God's sure guidance. With it, nothing can stop the United States of America.

Quoted in Sam Frank, &quot;Come With Us If You Want to Live: Among the apocalyptic libertarians of Silicon Valley&quot; https://harpers.org/archive/2015/01/come-with-us-if-you-want-to-live/5/, January 2015 <br class="br">Context: &quot;Imagine there is a set of skills,&quot; [Michael Vassar] said. &quot;There is a myth that they are possessed by the whole population, and there is a cynical myth that they&#x27;re possessed by 10 percent of the population. They&#x27;ve actually been wiped out in all but about one person in three thousand.&quot; It is important, Vassar said, that his people, &quot;the fragments of the world,&quot; lead the way during &quot;the fairly predictable, fairly total cultural transition that will predictably take place between 2020 and 2035 or so.&quot; We pulled up outside the Rose Garden Inn. He continued: &quot;You have these weird phenomena like Occupy where people are protesting with no goals, no theory of how the world is, around which they can structure a protest. Basically this incredibly, weirdly, thoroughly disempowered group of people will have to inherit the power of the world anyway, because sooner or later everyone older is going to be too old and too technologically obsolete and too bankrupt. The old institutions may largely break down or they may be handed over, but either way they can&#x27;t just freeze. These people are going to be in charge, and it would be helpful if they, as they come into their own, crystallize an identity that contains certain cultural strengths like argument and reason.&quot;

2nd Question and Answer Session, Saanen (24 July 1980) http://www.jkrishnamurti.org/krishnamurti-teachings/view-text.php?tid=1395&amp;chid=1092&amp;w=, J.Krishnamurti Online, JKO Serial No. SA80Q2 <br class="br">1980s <br class="br">Context: And the brain has been trained to record because then in that recording there is safety, there is security, there is strength, a vitality, and therefore in that recording the mind creates the image about oneself. Right? And that image will constantly get hurt. So is it possible to live without a single image? Go into it, sir. Don&#x27;t please go to sleep. Single image about yourself, about your husband, wife, children, friend and so on, about the politicians, about the priests, about the ideals, not a single shadow of an image? We are saying it is possible, must be, otherwise you will always be getting hurt, always living in a pattern. In that there is no freedom. And when you call me an idiot, to be so attentive at that moment. Right? When you give complete attention there is no recording. It is only when there is not attention, inattention, you record. I wonder if you capture this. Is it getting too difficult? Too abstract? That is, you flatter me. I like it. The liking at that moment is inattention. In that moment there is no attention. Therefore recording takes place. But when you flatter me, instead of calling me an idiot, now you have gone to the other extreme, flatter me, to listen to it so completely, without any reaction, then there is no centre which records.

Source: Seven Great Statesmen in the Warfare of Humanity with Unreason (1915), p. 170-171
Context: Turgot's attempt... showed how the results that had followed Law's issues of paper money must follow all such issues. As regards currency inflation, Turgot saw that the issue of paper money beyond the point where it is convertible into coin is the beginning of disaster—that a standard of value must have value, just as a standard of length must have length, or a standard of capacity, capacity, or a standard of weight, weight. He showed that if a larger amount of the circulating medium is issued than is called for by the business of the country, it will begin to be discredited, and that paper, if its issue be not controlled by its relation to some real standard of value, inevitably depreciates no matter what stamp it bears. Turgot developed his argument [on currency inflation] with a depth, strength, clearness, and breadth, which have amazed every dispassionate reader from that day to this. It still remains one of the best presentations of this subject ever made; and what adds to our wonder is that it was not the result of a study of authorities, but was worked out wholly from his own observation and thought. Up to this time there were no authorities and no received doctrine on the subject; there were simply records of financial practice more or less vicious; it was reserved for this young student, in a letter not intended for publication, to lay down for the first time the great law in which the modern world, after all its puzzling and costly experiences, has found safety.

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. XXII : Knight of the Royal Axe, or Prince of Libanus, p. 341
Context: Whatsoever of morality and intelligence; what of patience, perseverance, faithfulness, of method, insight, ingenuity, energy; in a word, whatsoever of Strength a man has in him, will lie written in the Work he does. To work is to try himself against Nature and her unerring, everlasting laws: and they will return true verdict as to him. The noblest Epic is a mighty Empire slowly built together, a mighty series of heroic deeds, a mighty conquest over chaos. Deeds are greater than words. They have a life, mute, but undeniable; and grow. They people the vacuity of Time, and make it green and worthy.
Labor is the truest emblem of God, the Architect and Eternal Maker; noble Labor, which is yet to be the King of this Earth, and sit on the highest Throne. Men without duties to do, are like trees planted on precipices; from the roots of which all the earth has crumbled. Nature owns no man who is not also a Martyr. She scorns the man who sits screened from all work, from want, danger, hardship, the victory over which is work; and has all his work and battling done by other men; and yet there are men who pride themselves that they and theirs have done no work time out of mind. So neither have the swine.

Speech in Leeds (13 March 1925), quoted in On England, and Other Addresses (1926), pp. 62-63.
1925
Context: It was for that reason, feeling as I did, that I was driven into the course which I embraced in December, 1916, when I accepted Mr. Bonar Law's offer to serve as his Parliamentary Secretary. I did that deliberately, because I believed that at my time of life, having already sufficient means to be independent of the active business in which I had passed my life up to then, I had the opportunity of giving my services to the country without any feeling that it was necessary to be remunerated for them. There is nothing singular in that. There must have been millions of men who felt as I did. I have never said, or believed, that that service which I had the opportunity of rendering was one whit higher or better than any other. All service ranks the same, according to the spirit in which it is performed. One of the sources of the great strength of our country in every part of the kingdom is that there are men who have no personal ambition for themselves to get where the limelight is brightest and publicity is greatest. And as long as our country can go on producing that type, which I am thankful to say it is producing from all classes of the community&mdash; so long as that is the case, I should never despair of England.

Source: Seven Great Statesmen in the Warfare of Humanity with Unreason (1915), p. 170-171
Context: Turgot's attempt... showed how the results that had followed Law's issues of paper money must follow all such issues. As regards currency inflation, Turgot saw that the issue of paper money beyond the point where it is convertible into coin is the beginning of disaster—that a standard of value must have value, just as a standard of length must have length, or a standard of capacity, capacity, or a standard of weight, weight. He showed that if a larger amount of the circulating medium is issued than is called for by the business of the country, it will begin to be discredited, and that paper, if its issue be not controlled by its relation to some real standard of value, inevitably depreciates no matter what stamp it bears. Turgot developed his argument [on currency inflation] with a depth, strength, clearness, and breadth, which have amazed every dispassionate reader from that day to this. It still remains one of the best presentations of this subject ever made; and what adds to our wonder is that it was not the result of a study of authorities, but was worked out wholly from his own observation and thought. Up to this time there were no authorities and no received doctrine on the subject; there were simply records of financial practice more or less vicious; it was reserved for this young student, in a letter not intended for publication, to lay down for the first time the great law in which the modern world, after all its puzzling and costly experiences, has found safety.

Source: Andre Cornelis (1886), Ch. 13
Context: I was suddenly carried away by rage to the point of losing all control over my frenzy. "Ah!" I cried, "since you will not do justice on yourself, die then, at once!" I stretched out my hand and seized the dagger which he had recently placed upon the table. He looked at me without flinching, or recoiling; indeed presenting his breast to me, as though to brave my childish rage. I was on his left bending down, and ready to spring. I saw his smile of contempt, and then with all my strength I struck him with the knife in the direction of the heart.
The blade entered his body to the hilt.
No sooner had I done this thing than I recoiled, wild with terror at the deed. He uttered a cry. His face was distorted with terrible agony, and he moved his right hand towards the wound, as though he would draw out the dagger. He looked at me, convulsed; I saw that he wanted to speak; his lips moved, but no sound issued from his mouth. The expression of a supreme effort passed into his eyes, he turned to the table, took a pen, dipped it into the inkstand, and traced two lines on a sheet of paper within his reach. He looked at me again, his lips moved once more, then he fell down like a log.

Addressing the House of Commons after the assassination of Abraham Lincoln (1 May 1865).
1860s
Context: There are rare instances when the sympathy of a nation approaches those tenderer feelings which are generally supposed to be peculiar to the individual, and to be the happy privilege of private life, and this is one. Under any circumstances we should have bewailed the catastrophe at Washington; under any circumstances we should have shuddered at the means by which it was accomplished. But in the character of the victim, and even in the accessories of his last moments, there is something so homely and innocent, that it takes the question, as it were, out of all the pomp of history and the ceremonial of diplomacy; it touches the heart of nations, and appeals to the domestic sentiment of mankind.
Whatever the various and varying opinions in this House, and in the country generally, on the policy of the late President of the United States, all must agree that in one of the severest trials which ever tested the moral qualities of man he fulfilled his duty with simplicity and strength. …When such crimes are perpetrated the public mind is apt to fall into gloom and perplexity, for it is ignorant alike of the causes and the consequences of such deeds. But it is one of our duties to reassure them under unreasoning panic and despondency. Assassination has never changed the history of the world. I will not refer to the remote past, though an accident has made the most memorable instance of antiquity at this moment fresh in the minds and memory of all around me. But even the costly sacrifice of a Caesar did not propitiate the inexorable destiny of his country.

Source: Martin Eden (1909), Ch. VIII
Context: It was just such uniqueness of points of view that startled Ruth. Not only were they new to her, and contrary to her own beliefs, but she always felt in them germs of truth that threatened to unseat or modify her own convictions. Had she been fourteen instead of twenty-four, she might have been changed by them; but she was twenty-four, conservative by nature and upbringing, and already crystallized into the cranny of life where she had been born and formed. It was true, his bizarre judgments troubled her in the moments they were uttered, but she ascribed them to his novelty of type and strangeness of living, and they were soon forgotten. Nevertheless, while she disapproved of them, the strength of their utterance, and the flashing of eyes and earnestness of face that accompanied them, always thrilled her and drew her toward him. She would never have guessed that this man who had come from beyond her horizon, was, in such moments, flashing on beyond her horizon with wider and deeper concepts. Her own limits were the limits of her horizon; but limited minds can recognize limitations only in others. And so she felt that her outlook was very wide indeed, and that where his conflicted with hers marked his limitations; and she dreamed of helping him to see as she saw, of widening his horizon until it was identified with hers.

Source: Guide for the Perplexed (c. 1190), Part III, Ch.16
Context: The philosophers have uttered very perverse ideas as regards God's Omniscience of everything besides Himself; they have stumbled in such a manner that they cannot rise again, nor can those who adopt their views.... They continued thus: If he perceives and knows all individual things, one of the following three cases must take place: (1.) God arranges and manages human affairs well, perfectly, and faultlessly; (2.) He is overcome by obstacles, and is too weak and powerless to manage human affairs; (3.) He knows [all things] and can arrange and manage them, but leaves and abandons them, as too base, low, and vile... Those who have a knowledge of a certain thing necessarily either (1.) take care of the thing they know, and manage it, or (2.) neglect it; or (3.) while taking care of it, have not sufficient power and strength for its management, although they have the will to do so.... the philosophers emphatically decided that of the three cases... two are inadmissible in reference to God—viz., want of power, or absence of will... Consequently there remains only the alternative that God is altogether ignorant of human affairs, or that He knows them and manages them well.... we conclude that God has no knowledge of them in any way of for any reason. This is the argument which led philosophers to speak such blasphemous words.

Addressing the House of Commons after the assassination of Abraham Lincoln (1 May 1865).
1860s
Context: There are rare instances when the sympathy of a nation approaches those tenderer feelings which are generally supposed to be peculiar to the individual, and to be the happy privilege of private life, and this is one. Under any circumstances we should have bewailed the catastrophe at Washington; under any circumstances we should have shuddered at the means by which it was accomplished. But in the character of the victim, and even in the accessories of his last moments, there is something so homely and innocent, that it takes the question, as it were, out of all the pomp of history and the ceremonial of diplomacy; it touches the heart of nations, and appeals to the domestic sentiment of mankind.
Whatever the various and varying opinions in this House, and in the country generally, on the policy of the late President of the United States, all must agree that in one of the severest trials which ever tested the moral qualities of man he fulfilled his duty with simplicity and strength. …When such crimes are perpetrated the public mind is apt to fall into gloom and perplexity, for it is ignorant alike of the causes and the consequences of such deeds. But it is one of our duties to reassure them under unreasoning panic and despondency. Assassination has never changed the history of the world. I will not refer to the remote past, though an accident has made the most memorable instance of antiquity at this moment fresh in the minds and memory of all around me. But even the costly sacrifice of a Caesar did not propitiate the inexorable destiny of his country.

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. XXII : Knight of the Royal Axe, or Prince of Libanus, p. 341
Context: Whatsoever of morality and intelligence; what of patience, perseverance, faithfulness, of method, insight, ingenuity, energy; in a word, whatsoever of Strength a man has in him, will lie written in the Work he does. To work is to try himself against Nature and her unerring, everlasting laws: and they will return true verdict as to him. The noblest Epic is a mighty Empire slowly built together, a mighty series of heroic deeds, a mighty conquest over chaos. Deeds are greater than words. They have a life, mute, but undeniable; and grow. They people the vacuity of Time, and make it green and worthy.
Labor is the truest emblem of God, the Architect and Eternal Maker; noble Labor, which is yet to be the King of this Earth, and sit on the highest Throne. Men without duties to do, are like trees planted on precipices; from the roots of which all the earth has crumbled. Nature owns no man who is not also a Martyr. She scorns the man who sits screened from all work, from want, danger, hardship, the victory over which is work; and has all his work and battling done by other men; and yet there are men who pride themselves that they and theirs have done no work time out of mind. So neither have the swine.

Source: Andre Cornelis (1886), Ch. 13
Context: I was suddenly carried away by rage to the point of losing all control over my frenzy. "Ah!" I cried, "since you will not do justice on yourself, die then, at once!" I stretched out my hand and seized the dagger which he had recently placed upon the table. He looked at me without flinching, or recoiling; indeed presenting his breast to me, as though to brave my childish rage. I was on his left bending down, and ready to spring. I saw his smile of contempt, and then with all my strength I struck him with the knife in the direction of the heart.
The blade entered his body to the hilt.
No sooner had I done this thing than I recoiled, wild with terror at the deed. He uttered a cry. His face was distorted with terrible agony, and he moved his right hand towards the wound, as though he would draw out the dagger. He looked at me, convulsed; I saw that he wanted to speak; his lips moved, but no sound issued from his mouth. The expression of a supreme effort passed into his eyes, he turned to the table, took a pen, dipped it into the inkstand, and traced two lines on a sheet of paper within his reach. He looked at me again, his lips moved once more, then he fell down like a log.

&quot;The Truth of Orthodoxy&quot; as translated in Vestnik of the Russian West European Patriarchal Exarchate (1952) http://www.kosovo.net/ortruth.html <br class="br">Context: The Christian world doesn&#x27;t know Orthodoxy too well. It only knows the external and for the most part, the negative features of the Orthodox Church and not the inner spiritual treasure. Orthodoxy was locked inside itself, it did not have the spirit of proselytism and did not reveal itself to the world. For the longest time, Orthodoxy did not have such world-wide significance as did Catholicism and Protestantism. It remained apart form passionate religious battles for hundreds of years, for centuries it lived under the protection of large empires (Byzantium and Russia), and preserved its eternal truth from the destructive processes of world history. It is characteristic of Orthodoxy&#x27;s religious nature that it was not sufficiently actualized nor exposed externally, it was not militant, and precisely because of this the heavenly truth of Christian revelation was not distorted so much. Orthodoxy is that form of Christianity which suffered the least distortion in its substance as a result of human history. The Orthodox Church had its moments of historical sin, for the most part in connection with its external dependence on the State, but the Church&#x27;s teaching, her inner spiritual path was not subject to distortion. The Orthodox Church is primarily the Church of tradition, in contrast to the Catholic Church, which is the Church of authority, and to the Protestant Churches which are essentially churches of individual faith. The Orthodox Church was never subject to a single externally authoritarian organization and it unshakenly was held together by the strength of internal tradition and not by any external authority. Out of all forms of Christianity it is the Orthodox Church which remained more closely tied to early Christianity.