Source: 1960s, Continuities in Cultural Evolution (1964), p. 31-32
The Election in November 1860 (1860)
Progress, Coexistence and Intellectual Freedom (1968), Nobel Lecture
The Elements of Moral Philosophy (1999), p. 95
http://www.cc.com/video-clips/zt2b7c/comedy-central-presents-faith-medication
Comedy Central Presents (2007)
Source: Think and Grow Rich (1938), p. 54
"Failure"
Lyrics, Failure (1998)
Source: Angels, Demons, & Gods of the New Millennium (1997), Chapter 5
"The Anonymity of the Regional Poet: Ted Kooser," from Can Poetry Matter? Essays on Poetry and American Culture (1992)
Essays
Introductio ad prudentiam: Part II (1727)
1850s, Latter-Day Pamphlets (1850), Downing Street (April 1, 1850)
Quote of Werefkin from Briefe an einen Unbekannten, 1901-1905. Köln, 1960, p. 19; as cited in M. K. ČIURLIONIS AND MARIANNE VON WEREFKIN: THEIR PATHS AND WATERSHEDS, by Laima Lauckaité; Institute of Culture, Philosophy and Art, Vilnius
1895 - 1905
James Martin (1978) The wired society. p. 3
“A company's ability to innovate, improve, and learn ties directly to the company's value.”
David P. Norton (1992), cited in: ASQC ... Annual Quality Congress Proceedings, 1994, p. 343
The FBI wants a backdoor only it can use – but wanting it doesn't make it possible http://theguardian.com/technology/2016/feb/24/the-fbi-wants-a-backdoor-only-it-can-use-but-wanting-it-doesnt-make-it-possible in The Guardian (24 February 2016)
as quoted by Mike Carlowicz in WHOI Waypoints: Remembrance: Cecil Howard Green, Woods Hole Currents: Volume 10, Number 2, 2003 http://www.whoi.edu/page.do?pid=14940
review of The Flying Sorcerers by David Gerrold and Larry Niven http://jamesdavisnicoll.com/review/exhibit-a, 2016
2010s
A Summer Bird-Cage (1963; New York: William Morrow, 1964) p. 49
Omnipotence and Other Theological Mistakes (1984)
Reflections on Various Subjects (1665–1678), VII. On Air and Manner
"Black Matters" in Playing in the Dark: Whiteness and the Literary Imagination (1992)
Superhero Bias http://lesswrong.com/lw/lk/superhero_bias/ (December 2007)
Source: The Case of Mr. Richard Arkwright and Co., 1781, p. 24
The testament of Rabbi Israel Baal Shem Tov, translated by (Brooklyn: Kehot Publication Society, 1998), ch. 12.
2000s, 2003, Address to the National Endowment for Democracy (November 2003)
Difficult People https://ebooks.adelaide.edu.au/c/chekhov/anton/c51wif/chapter2.html (1886)
La Femme Nikita review http://www.joebobbriggs.com/drivein/1991/lafemmenikita.htm
2000s, The Real Abraham Lincoln: A Debate (2002), Rebuttal
“One of the sure signs of maturity is the ability to rise to the point of self criticism.”
1960s, The Rising Tide of Racial Consciousnes (1960)
Rzeczpospolita interview (March 2005)
Address upon receiving the Open Society Prize awarded by Central European University (24 June 1999) http://old.hrad.cz/president/Havel/speeches/1999/2406_uk.html
Variant translation: There are no exact directions. There are probably no directions at all. The only things that I am able to recommend at this moment are: a sense of humour; an ability to see the ridiculous and the absurd dimensions of things; an ability to laugh about others as well as about ourselves; a sense of irony; and, of everything that invites parody in this world. In other words: rising above things, or looking at them from a distance; sensibility to the hidden presence of all the more dangerous types of conceit in others, as well as in ourselves; good cheer; an unostentatious certainty of the meaning of things; gratitude for the gift of life and courage to assume responsibility for it; and, a vigilant mind.
Those who have not lost the ability to recognize that which is laughable in themselves, or their own nothingness, are not arrogant, nor are they enemies of an Open Society. Its enemy is a person with a fiercely serious countenance and burning eyes.
Context: There are no exact guidelines. There are probably no guidelines at all. The only thing I can recommend at this stage is a sense of humor, an ability to see things in their ridiculous and absurd dimensions, to laugh at others and at ourselves, a sense of irony regarding everything that calls out for parody in this world. In other words, I can only recommend perspective and distance. Awareness of all the most dangerous kinds of vanity, both in others and in ourselves. A good mind. A modest certainty about the meaning of things. Gratitude for the gift of life and the courage to take responsibility for it. Vigilance of spirit.
In Pursuit of Valis: Selections from the Exegesis (1991)
Context: I am a fictionalizing philosopher, not a novelist; my novel and story-writing ability is employed as a means to formulate my perception. The core of my writing is not art but truth. Thus what I tell is the truth, yet I can do nothing to alleviate it, either by deed or explanation. Yet this seems somehow to help a certain kind of sensitive troubled person, for whom I speak. I think I understand the common ingredient in those whom my writing helps: they cannot or will not blunt their own intimations about the irrational, mysterious nature of reality, and, for them, my corpus of writing is one long ratiocination regarding this inexplicable reality, an investigation and presentation, analysis and response and personal history. My audience will always be limited to those people.
1960s, Why I Am Opposed to the War in Vietnam (1967)
Context: It is a sad fact that because of comfort, complacency, a morbid fear of communism, our proneness to adjust to injustice, the Western nations that initiated so much of the revolutionary spirit of the modern world have now become the arch anti-revolutionaries. This has driven many to feel that only Marxism has a revolutionary spirit. Therefore, communism is a judgment against our failure to make democracy real and follow through on the revolutions that we initiated. Our only hope today lies in our ability to recapture the revolutionary spirit and go out into a sometimes hostile world declaring eternal hostility to poverty, racism, and militarism. With this powerful commitment we shall boldly challenge the status quo, we shall boldly challenge unjust mores, and thereby speed up the day when "every valley shall be exalted, and every mountain and hill shall be made low, and the rough places shall be made plain, and the crooked places straight. And the glory of the Lord shall be revealed, and all flesh shall see it together."
Essays on Woman (1996), Problems of Women's Education (1932)
Context: The true Christian is not obliged to renounce the things of this world or to lessen his natural abilities. On the contrary, inasmuch as he incorporates them into his normal life in a disciplined manner, he develops and perfects them; he thereby ennobles the natural life itself, supplying efficacious values to it not only of the spiritual and eternal world but also of the material and earthly world.
International Herald Tribune (29 October 1991)
Variant translation: If your heart is in the right place and you have good taste, not only will you pass muster in politics, you are destined for it. If you are modest and do not lust after power, not only are you suited to politics, you absolutely belong there.
Context: When a man has his heart in the right place and good taste, he can not only do well in politics but is even predetermined for it. If someone is modest and does not yearn for power, he is certainly not ill-equipped to engage in politics; on the contrary, he belongs there. What is needed in politics is not the ability to lie but rather the sensibility to know when, where, how and to whom to say things.
1960s, Where Do We Go from Here: Chaos or Community? (1967)
Context: Power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political and economic change. … Now a lot of us are preachers, and all of us have our moral convictions and concerns, and so often have problems with power. There is nothing wrong with power if power is used correctly. You see, what happened is that some of our philosophers got off base. And one of the great problems of history is that the concepts of love and power have usually been contrasted as opposites — polar opposites — so that love is identified with a resignation of power, and power with a denial of love.
It was this misinterpretation that caused Nietzsche, who was a philosopher of the will to power, to reject the Christian concept of love. It was this same misinterpretation which induced Christian theologians to reject the Nietzschean philosophy of the will to power in the name of the Christian idea of love. Now, we've got to get this thing right. What is needed is a realization that power without love is reckless and abusive, and love without power is sentimental and anemic. Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love. And this is what we must see as we move on. What has happened is that we have had it wrong and confused in our own country, and this has led Negro Americans in the past to seek their goals through power devoid of love and conscience.
This is leading a few extremists today to advocate for Negroes the same destructive and conscienceless power that they have justly abhorred in whites. It is precisely this collision of immoral power with powerless morality which constitutes the major crisis of our times.
The Marshall Plan Speech (1947)
Context: The truth of the matter is that Europe's requirements for the next three or four years of foreign food and other essential products — principally from America — are so much greater than her present ability to pay that she must have substantial additional help or face economic, social, and political deterioration of a very grave character.
The remedy lies in breaking the vicious circle and restoring the confidence of the European people in the economic future of their own countries and of Europe as a whole. The manufacturer and the farmer throughout wide areas must be able and willing to exchange their product for currencies, the continuing value of which is not open to question.
Nobel Prize autobiography (1998)
Context: Bell Labs had been a kind of holy place of solid state physics since the 1950's when it was built up by Shockley after the invention of the transistor. I had no idea at the time of the significance of this placement, but I did notice during my job talk that everybody understood what I was saying immediately — this had never happened before — and that the audience had an irresistible urge to interrupt, heckle, and argue about the subject matter loudly among themselves during the talk so as to lob hand grenades into it, just like back-benchers do in the House of Commons. Being a combative person I rather liked this and lobbed a few grenades of my own to maintain control of my seminar. I later came to understand that this heckling was a sign of respect from these people, that the ability to handle it was a test of a person's worth, and that polite silence from them was an extremely bad sign, amounting to Pauli's famous criticism that the speaker was "not even wrong."
Source: Life Itself : A Memoir (2011), Ch. 55 : Go Gently
Context: "Kindness" covers all of my political beliefs. No need to spell them out. I believe that if, at the end, according to our abilities, we have done something to make others a little happier, and something to make ourselves a little happier, that is about the best we can do. To make others less happy is a crime. To make ourselves unhappy is where all crime starts. We must try to contribute joy to the world. That is true no matter what our problems, our health, our circumstances. We must try. I didn't always know this and am happy I lived long enough to find it out.
Source: Success! (1977), p. 14; often quoted in the form: Success on any major scale requires you to accept responsibility... in the final analysis, the one quality that all successful people have... is the ability to take on responsibility.
Context: Success on any major scale requires you to accept responsibility. You have to assume all the problems, difficulties and doubts of other people, and to reflect back your capacity for decision-making and action, and for enduring without visible signs of worry or panic. In the final analysis, the one quality that all successful people have (and which is the most difficult one of all to learn or fake) is the ability to take on responsibility. It is easy to be responsible for things you control and are sure of; but to be successful you must make yourself responsible for the blunders of the people who work for you as well. Responsibility requires a highly developed ego and a good deal of courage, but it is ultimately the one test you cannot afford to fail. You must be willing to accept personal responsibility, for the success of your assignments, for the actions of the people who work for you and for the goals you have accepted or been given.
We must feel at liberty to speak those words to our neighbors, our clergy, our educators, our news media, our lawmakers and, above all, to the one among us we elect President.
The Nation (15 July 1991)
Letter to Deng Xiaoping (1981)
Context: We must improve the relationship between China and Tibet as well as between Tibetans in and outside Tibet. With truth and equality as our foundation, we must try to develop friendship between Tibetans and Chinese through better understanding in the future. The time has come to apply our common wisdom in a spirit of tolerance and broadmindedness to achieve genuine happiness for the Tibetan people with a sense of urgency.
On my part, I remain committed to contribute my efforts for the welfare of all human beings, and in particular the poor and the weak to the best of my ability without any distinction based on national boundaries.
Source: Letter to his daughter (1978), p. 15
Context: You cannot be big unless you are prepared to kiss the ground. You cannot defend the soil unless you know the smell of that soil. I know the smell of our soil. I know the rhythm of our rivers. I know the beat of our drums. The theories, the dogmas and the scripts stand outside the gates of history. The dominant factor is the aspiration of the people and the ability to seek total identification with it. Once the significance of the symphony is grasped, the lines fall into place, the dogmas and theories get legs to move in time to the majesty of that music. This does not mean that I am preaching pragmatism. There is a lot of expediency in pragmatism. I am trying to trace the roots of the problems, the genesis of the challenges, the cause of the struggle.
Diary (23 July 1851)
Diary and Letters of Rutherford Birchard Hayes (1922 - 1926)
Context: Is there anything in which the people of this age and country differ more from those of other lands and former times than in this — their ability to preserve order and protect rights without the aid of government? … We are realizing the paradox, “that country is governed best which is governed least.” I no longer fear lynch law. Let the people be intelligent and good, and I am not sure but their impulsive, instinctive verdicts and sentences and executions, unchecked by the rules and technicalities of law, are more likely to be according to substantial justice than the decisions of courts and juries.
1960, Address at Convention Hall, Philadelphia
Context: In short, I believe in an America that is on the march — an America respected by all nations, friends and foes alike — an America that is moving, doing, working, trying — a strong America in a world of peace. That peace must be based on world law and world order, on the mutual respect of all nations for the rights and powers of others and on a world economy in which no nation lacks the ability to provide a decent standard of living for all of its people. But we cannot have such a world, and we cannot have such a peace, unless the United States has the vitality and the inspiration and the strength. If we continue to stand still, if we continue to lie at anchor, if we continue to sit on dead center, if we content ourselves with the easy life and the rosy assurances, then the gates will soon be open to a lean and hungry enemy.
Speech on Leadership in Speeches Delivered on Various Occasions, May 1957-December 1959 (1960), p. 138.
Context: The art of leadership is in the ability to make people want to work for you, while they are really under no obligation to do so. Leaders are people, who raise the standards by which they judge themselves and by which they are willing to be judged. The goal chosen, the objective selected, the requirements imposed, are not mainly for their followers alone.
They develop with consumate energy and devotion, their own skill and knowledge in order to reach the standard they themselves have set.
This whole-hearted acceptance of the demands imposed by even higher standards is the basis of all human progress. A love of higher quality, we must remember, is essential in a leader.
“My ability to function effectively will not affect my ability to serve as commander-in-chief.”
responding to allegations in
2010s, 2012 Presidential campaign
Context: I have prescription medication that I take whenever symptoms arise and they keep the migraines under control. I'd like to be abundantly clear: My ability to function effectively will not affect my ability to serve as commander-in-chief.
Source: Who Is Man? (1965), Ch. 5<!-- The sense of the ineffable, p. 90 -->
Context: In English the phrase that a person has "a presence" is hard to define. There are people whose being here and now is felt, even though they do not display themselves in action and speech. They have a "presence." … Of a person whose outwardness communicates something of his indwelling power or greatness, whose soul is radiant and conveys itself without words, we say he has presence.
Standing face to face with the world, we often sense a presence which surpasses our ability to comprehend. The world is too much with us. It is crammed with marvel. There is a glory, an aura, that lies about all beings, a spiritual setting of reality.
To the religious man it is as if things stood with their backs to him, their faces turned to God, as if the glory of things consisted in their being an object of divine care.
Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 30
Context: The Church of Reason, like all institutions of the System, is based not on individual strength but upon individual weakness. What's really demanded in the Church of Reason is not ability, but inability. Then you are considered teachable. A truly able person is always a threat. Phædrus sees that he has thrown away a chance to integrate himself into the organization by submitting to whatever Aristotelian thing he is supposed to submit to. But that kind of opportunity seems hardly worth the bowing and scraping and intellectual prostration necessary to maintain it. It is a low-quality form of life.
The World in Six Songs (2008)
Context: Both poetry and lyrics and all visual arts draw their power from their ability to express abstractions of reality.... that is a feature of the musical brain.
Source: Adventures of a Mathematician - Third Edition (1991), Chapter 6, Transition And Crisis, p. 119
Context: There may be such a thing as habitual luck. People who are said to be lucky at cards probably have certain hidden talents for those games in which skill plays a role. It is like hidden parameters in physics, this ability that does not surface and that I like to call "habitual luck".
In a logical system, it is convenient to say that possibility passes over into actuality. However, in actuality it is not so convenient, and an intermediate term is required. The intermediate term is anxiety, but it no more explains the qualitative leap than it can justify it ethically. Anxiety is neither a category of necessity nor a category of freedom; it is entangled freedom, where freedom is not free in itself but entangled, not by necessity, but in itself.
Source: 1840s, The Concept of Anxiety (1844), p. 49
"Reflections on Working Towards Peace" in Architects of Peace: Visions of Hope in Words and Images (2000) edited by Michael Collopy
Context: Leadership is to do what is right by educating and inspiring an electorate, empathizing with the moods, needs, wants, and aspirations of humanity.
Making peace is about bringing the teeming conflicts of society to a minimal point of consensus. It is about painting a new vision on the canvas of a nation's political history. Ultimately, leadership is about the strength of one's convictions, the ability to endure the punches, and the energy to promote an idea.
And I have found that those who do achieve peace never acquiesce to obstacles, especially those constructed of bigotry, intolerance, and inflexible tradition.
“They had pride. And they had the precious ability to fire platoon volleys.”
Sharpe (Novel Series), Sharpe's Escape (2003)
Context: They were thieves and murderers and fools and rapists and drunkards. Not one had joined for love of country, and certainly not for love of their King [... ] They were paid pitifully, fined for every item they lost, and the few pennies they managed to keep they usually gambled away. They were feckless rogues, as violent as hounds and as coarse as swine, but they had two things. They had pride. And they had the precious ability to fire platoon volleys. They could fire those half company volleys faster than any other army in the world. Stand in front of these recoats and the balls came thick as hail. It was death to be in their way and seven French battlions were now in death's forecourt and the South Essex was tearing them to ribbons.
Narrator, p. 101
American Diplomacy (1951), World War I
Context: There are certain sad appreciations we have to come to about human nature on the basis of these recent wars. One of them is that suffering does not always make men better. Another is that people are not always more reasonable than governments; that public opinion, or what passes for public opinion, is not invariably a moderating force in the jungle of politics. It may be true, and I suspect it is, that the mass of people everywhere are normally peace-loving and would accept many restraints and sacrifices in preference to the monstrous calamities of war. But I also suspect that what purports to be public opinion in most countries that consider themselves to have popular government is often not really the consensus of the feelings of the mass of the people at all, but rather the expression of the interests of special highly vocal minorities — politicians, commentators, and publicity-seekers of all sorts: people who live by their ability to draw attention to themselves and die, like fish out of water, if they are compelled to remain silent. These people take refuge in the pat and chauvinistic slogans because they are incapable of understanding any others, because these slogans are safer from the standpoint of short-term gain, because the truth is sometimes a poor competitor in the market place of ideas — complicated, unsatisfying, full of dilemma, always vulnerable to misinterpretation and abuse. The counsels of impatience and hatred can always be supported by the crudest and cheapest symbols; for the counsels of moderation, the reasons are often intricate, rather than emotional, and difficult to explain. And so the chauvinists of all times and places go their appointed way: plucking the easy fruits, reaping the little triumphs of the day at the expense of someone else tomorrow, deluging in noise and filth anyone who gets in their way, dancing their reckless dance on the prospects for human progress, drawing the shadow of a great doubt over the validity of democratic institutions. And until people learn to spot the fanning of mass emotions and the sowing of bitterness, suspicion, and intolerance as crimes in themselves — as perhaps the greatest disservice that can be done to the cause of popular government — this sort of thing will continue to occur.
1960, Address at Convention Hall, Philadelphia
Context: Finally, I believe in an America with a government of men devoted solely to the public interests — men of ability and dedication, free from conflict or corruption or other commitment — a responsible government that is efficient and economical, with a balanced budget over the years of the cycle, reducing its debt in prosperous times — a government willing to entrust the people with the facts that they have — not a businessman's government, with business in the saddle, as the late Secretary McKay described this administration of which he was a member — not a labor government, not a farmer's government, not a government of one section of the country or another, but a government of, for and by the people.
Flowers for Algernon (1966)
Context: Don't misunderstand me," I said. "Intelligence is one of the greatest human gifts. But all too often a search for knowledge drives out the search for love. This is something else I've discovered for myself very recently. I present it to you as a hypothesis: Intelligence without the ability to give and receive affection leads to mental and moral breakdown, to neurosis, and possibly even psychosis. And I say that the mind absorbed in and involved in itself as a self-centered end, to the exclusion of human relationships, can only lead to violence and pain.
“Most men become successful and famous, not through ambition, but through ability and character.”
The Business of Life (1949)
Context: Many people are thwarted by excessive ambition. They want a hundred thousand dollars but are unwilling to save a hundred dollars. They want a big house, but do not accumulate enough money to make the down payment on on a small house. They want to write a book, but will not learn to write a letter. Most men become successful and famous, not through ambition, but through ability and character.
“And if people lose their ability to feed themselves, how can they be said to be free?”
"A Bad Big Idea".
Sex, Economy, Freedom & Community (1993)
Context: The issue here really is not whether international trade shall be free but whether or not it makes any sense for a country — or, for that matter, a region — to destroy its own capacity to produce its own food. How can a government, entrusted with the safety and health of its people, conscientiously barter away in the name of an economic idea that people’s ability to feed itself? And if people lose their ability to feed themselves, how can they be said to be free?
Speech to the Institute of SocioEconomic Studies (15 September 1975) http://www.margaretthatcher.org/document/102769
Leader of the Opposition
Context: What are the lessons then that we've learned from the last thirty years? First, that the pursuit of equality itself is a mirage. What's more desirable and more practicable than the pursuit of equality is the pursuit of equality of opportunity. And opportunity means nothing unless it includes the right to be unequal and the freedom to be different. One of the reasons that we value individuals is not because they're all the same, but because they're all different. I believe you have a saying in the Middle West: ‘Don't cut down the tall poppies. Let them rather grow tall.’ I would say, let our children grow tall and some taller than others if they have the ability in them to do so. Because we must build a society in which each citizen can develop his full potential, both for his own benefit and for the community as a whole, a society in which originality, skill, energy and thrift are rewarded, in which we encourage rather than restrict the variety and richness of human nature.
1920s, The Progress of a People (1924)
Context: The armies in the field could not have done their part in the war if they had not been sustained and supported by the far greater civilian forces at home, which through unremitting toil made it possible to sustain our war effort. No part of the community responded more willingly, more generously, more unqualifiedly, to the demand for special extraordinary exertion, than did the members of the Negro race. Whether in the military service, or in the vast mobilization of industrial resources which the war required, the Negro did his part precisely as did the white man. He drew no color line when patriotism made its call upon him. He gave precisely as his white fellow citizens gave, to the limit of resources and abilities, to help the general cause. Thus the American Negro established his right to the gratitude and appreciation which the Nation has been glad to accord.
"Proclamation 3422 — American Education Week, 1961" (25 July 1961) http://www.presidency.ucsb.edu/ws/?pid=24146<!-- Online by Gerhard Peters and John T. Woolley, The American Presidency Project -->
1961
Context: The education of our people should be a lifelong process by which we continue to feed new vigor into the lifestream of the Nation through intelligent, reasoned decisions. Let us not think of education only in terms of its costs, but rather in terms of the infinite potential of the human mind that can be realized through education. Let us think of education as the means of developing our greatest abilities, because in each of us there is a private hope and dream which, fulfilled, can be translated into benefit for everyone and greater strength for our Nation.
Source: Life, the Truth, and Being Free (2010), p. 86
Context: How would your life be different if … You stopped validating your victim mentality? Let today be the day … You shake off your self-defeating drama and embrace your innate ability to recover and achieve.
Go Rin No Sho (1645), Introduction
Context: When I reached thirty I looked back on my past. The previous victories were not due to my having mastered strategy. Perhaps it was natural ability, or the order of heaven, or that other schools' strategy was inferior. After that I studied morning and evening searching for the principle, and came to realise the Way of strategy when I was fifty.
Since then I have lived without following any particular Way. Thus with the virtue of strategy I practise many arts and abilities — all things with no teacher. To write this book I did not use the law of Buddha or the teachings of Confucius, neither old war chronicles nor books on martial tactics. I take up my brush to explain the true spirit of this Ichi school as it is mirrored in the Way of heaven and Kwannon. The time is the night of the tenth day of the tenth month, at the hour of the tiger.
John F. Kennedy: "Television and Radio Interview: "After Two Years — a Conversation With the President" (17 December 1962) http://www.presidency.ucsb.edu/ws/?pid=9060<!-- Online by Gerhard Peters and John T. Woolley, The American Presidency Project -->
1962
Context: There is a limitation, in other words, upon the power of the United States to bring about solutions. I think our people get awfully impatient and maybe fatigued and tired, and saying "We have been carrying this burden for 17 years; can we lay it down?" We can't lay it down, and I don't see how we are going to lay it down in this century. So that I would say that the problems are more difficult than I had imagined them to be. The responsibilities placed on the United States are greater than I imagined them to be, and there are greater limitations upon our ability to bring about a favorable result than I had imagined them to be. And I think that is probably true of anyone who becomes President, because there is such a difference between those who advise or speak or legislate, and between the man who must select from the various alternatives proposed and say that this shall be the policy of the United States. It is much easier to make the speeches than it is to finally make the judgments, because unfortunately your advisers are frequently divided. If you take the wrong course, and on occasion I have, the President bears the burden of the responsibility quite rightly. The advisers may move on to new advice.
Quoted in "Speaking of Faith: The Morality of Nature" by Krista Tippett in American Public Media (7 April 2005) http://speakingoffaith.publicradio.org/programs/moralityofnature/kristasjournal.shtml
Context: I profess my Faith. For me, the existence of all this complexity and awareness and intent and beauty, and my ability to apprehend it, serves as the ultimate meaning and the ultimate value. The continuation of life reaches around, grabs its own tail, and forms a sacred circle that requires no further justification, no Creator, no super-ordinate meaning of meaning, no purpose other than that the continuation continue until the sun collapses or the final meteor collides. I confess a credo of continuation. And in so doing, I confess as well a credo of human continuation.
Summations, Chapter 52
Context: In our intent we abide in God, and faithfully trust to have mercy and grace; and this is His own working in us. And of His goodness He openeth the eye of our understanding, by which we have sight, sometime more and sometime less, according as God giveth ability to receive. And now we are raised into the one, and now we are suffered to fall into the other.
And thus is this medley so marvellous in us that scarsely we know of our self or of our even-Christian in what way we stand, for the marvellousness of this sundry feeling.
Preface
The History and Present State of Electricity (1767)
Context: The history of philosophy enjoys, in some measure, the advantages both of civil and natural history, whereby it is relieved from what is most tedious and disgusting in both. Philosophy exhibits the powers of nature, discovered and directed by human art. It has, therefore, in some measure, the boundless variety with the amazing uniformity of the one, and likewise every thing that is pleasing and interesting in the other. And the idea of continual rise and improvement is conspicuous in the whole study, whether we be attentive to the part which nature, or that which men are acting in the great scene.
It is here that we see the human understanding to its greatest advantage, grasping at the noblest objects, and increasing its own powers, by acquiring to itself the powers of nature, and directing them to the accomplishment of its own views; whereby the security, and happiness of mankind are daily improved. Human abilities are chiefly conspicuous in adapting means to ends, and in deducing one thing from another by the method of analogy; and where may we find instances of greater sagacity, than in philosophers diversifying the situations of things, in order to give them an opportunity of showing their mutual relations, affections, and influences; deducing one truth and one discovery from another, and applying them all to the useful purposes of human life.
If the exertion of human abilities, which cannot but form a delightful spectacle for the human imagination, give us pleasure, we enjoy it here in a higher degree than while we are contemplating the schemes of warriors, and the stratagems of their bloody art.
Source: The Ordeal of Change (1963), Ch. 13: "Scribe, Writer, and Rebel"
Context: It has been often stated that a social order is likely to be stable so long as it gives scope to talent. Actually, it is the ability to give scope to the untalented that is most vital in maintaining social stability. For not only are the untalented more numerous but, since they cannot transmute their grievances into a creative effort, their disaffection will be more pronounced and explosive. Thus the most troublesome problem which confronts social engineering is how to provide for the untalented and, what is equally important, how to provide against them. For there is a tendency in the untalented to divert their energies from their own development into the management, manipulation, and probably frustration of others. They want to police, instruct, guide, and meddle. In an adequate social order, the untalented should be able to acquire a sense of usefulness and of growth without interfering with the development of talent around them. This requires, first, an abundance of opportunities for purposeful action and self advancement. Secondly, a wide diffusion of technical and social skills so that people will be able to work and manage their affairs with a minimum of tutelage. The scribe mentality is best neutralized by canalizing energies into purposeful and useful pursuits, and by raising the cultural level of the whole population so as to blur the dividing line between the educated and the uneducated. If such an arrangement lacks provisions for the encouragement of the talented it yet has the merit of not interfering with them.
Four Screenplays of Ingmar Bergman (1960).
Context: People ask what are my intentions with my films — my aims. It is a difficult and dangerous question, and I usually give an evasive answer: I try to tell the truth about the human condition, the truth as I see it. This answer seems to satisfy everyone, but it is not quite correct. I prefer to describe what I would like my aim to be. There is an old story of how the cathedral of Chartres was struck by lightning and burned to the ground. Then thousands of people came from all points of the compass, like a giant procession of ants, and together they began to rebuild the cathedral on its old site. They worked until the building was completed — master builders, artists, labourers, clowns, noblemen, priests, burghers. But they all remained anonymous, and no one knows to this day who built the cathedral of Chartres.
Regardless of my own beliefs and my own doubts, which are unimportant in this connection, it is my opinion that art lost its basic creative drive the moment it was separated from worship. It severed an umbilical cord and now lives its own sterile life, generating and degenerating itself. In former days the artist remained unknown and his work was to the glory of God. He lived and died without being more or less important than other artisans; 'eternal values,' 'immortality' and 'masterpiece' were terms not applicable in his case. The ability to create was a gift. In such a world flourished invulnerable assurance and natural humility. Today the individual has become the highest form and the greatest bane of artistic creation.
The smallest wound or pain of the ego is examined under a microscope as if it were of eternal importance. The artist considers his isolation, his subjectivity, his individualism almost holy. Thus we finally gather in one large pen, where we stand and bleat about our loneliness without listening to each other and without realizing that we are smothering each other to death. The individualists stare into each other's eyes and yet deny the existence of each other.
We walk in circles, so limited by our own anxieties that we can no longer distinguish between true and false, between the gangster's whim and the purest ideal. Thus if I am asked what I would like the general purpose of my films to be, I would reply that I want to be one of the artists in the cathedral on the great plain. I want to make a dragon's head, an angel, a devil — or perhaps a saint — out of stone. It does not matter which; it is the sense of satisfaction that counts.
Regardless of whether I believe or not, whether I am a Christian or not, I would play my part in the collective building of the cathedral.
On Freedom (1958)
Context: Although I consider our political world to be the best of which we have any historical knowledge, we should beware of attributing this fact to democracy or to freedom. Freedom is not a supplier who delivers goods to our door. Democracy does not ensure that anything is accomplished — certainly not an economic miracle. It is wrong and dangerous to extol freedom by telling people that they will certainly be all right once they are free. How someone fares in life is largely a matter of luck or grace, and to a comparatively small degree perhaps also of competence, diligence, and other virtues. The most we can say of democracy or freedom is that they give our personal abilities a little more influence on our well-being.
1940s, Science and Religion (1941)
Context: A person who is religiously enlightened appears to me to be one who has, to the best of his ability, liberated himself from the fetters of his selfish desires and is preoccupied with thoughts, feelings, and aspirations to which he clings because of their superpersonal value. It seems to me that what is important is the force of this superpersonal content and the depth of the conviction concerning its overpowering meaningfulness, regardless of whether any attempt is made to unite this content with a divine Being, for otherwise it would not be possible to count Buddha and Spinoza as religious personalities. Accordingly, a religious person is devout in the sense that he has no doubt of the significance and loftiness of those superpersonal objects and goals which neither require nor are capable of rational foundation. They exist with the same necessity and matter-of-factness as he himself. In this sense religion is the age-old endeavor of mankind to become clearly and completely conscious of these values and goals and constantly to strengthen and extend their effect. If one conceives of religion and science according to these definitions then a conflict between them appears impossible. For science can only ascertain what is, but not what should be, and outside of its domain value judgments of all kinds remain necessary.
Quantum Psychology : How Brain Software Programs You and Your World (1990), p. 45
Context: Obviously, the faster we process information, the more rich and complex our models or glosses — our reality-tunnels — will become.
Resistance to new information, however, has a strong neurological foundation in all animals, as indicated by studies of imprinting and conditioning. Most animals, including most domesticated primates (humans) show a truly staggering ability to "ignore" certain kinds of information — that which does not "fit" their imprinted/conditioned reality-tunnel. We generally call this "conservatism" or "stupidity", but it appears in all parts of the political spectrum, and in learned societies as well as in the Ku Klux Klan.
Collaborations with others, Science Order, and Creativity (1987)
Context: What is essential here is the presence of the spirit of dialogue, which is in short, the ability to hold many points of view in suspension, along with a primary interest in the creation of common meaning. <!-- p 247
As We May Think (1945)
Context: The difficulty seems to be, not so much that we publish unduly in view of the extent and variety of present-day interests, but rather that publication has been extended far beyond our present ability to make real use of the record. The summation of human experience is being expanded at a prodigious rate, and the means we use for threading through the consequent maze to the momentarily important item is the same as was used in the days of square-rigged ships.
Remarks at a farewell dinner address in New York (20 May 1905), later published in Aequanimitas, and Other Addresses (1910 edition), p. 473.
Context: I have had three personal ideals: One to do the day's work well and not to bother about tomorrow. You may say that is not a satisfactory ideal. It is; and there is not one which the student can carry with him into practice with greater effect. To it more than anything else I owe whatever success I have had — to this power of settling down to the day's work and trying to do it well to the best of my ability, and letting the future take care of itself.
The second ideal has been to act the Golden Rule, as far as in me lay, toward my professional brethren and toward the patients committed to my care.
And the third has been to cultivate such a measure of equanimity as would enable me to bear success with humility, the affection of my friends without pride, and to be ready when the day of sorrow and grief came, to meet it with the courage befitting a man.
What the future has in store for me, I cannot tell — you cannot tell. Nor do I care much, so long as I carry with me, as I shall, the memory of the past you have given me. Nothing can take that away.
“Wouldn't it be conceited to suggest that I had the abilities to describe the deity?”
The Quotable Sir John
Context: We may find the Divine to be 3,000 times what we think it is now. It's like asking the tulip there to explain you. The tulip is a beautiful creation, with millions of atoms cooperating with each other to produce great beauty, but ask that tulip to talk about you, and it can't do it. It doesn't have those perceptive abilities. Wouldn't it be conceited to suggest that I had the abilities to describe the deity?
Connections (1979), 1 - The Trigger Effect
Context: You see how increasingly the only way we in the advanced industrial nations, with our bewildering technology network, can survive, is by selling bewilderment and dependence on technology to the rest of the world. Or is it not bewilderment and dependence, but a healthier wealthier better way of living than the old way? And, yet, whether or not you dress up technology to look local, the technology network is the same. And as it spreads, will it spread the ability to use machines, as we do, without understanding them?
2000
Context: The New York Times is cheering the decision of Mount Holyoke College to stop requiring that students submit their SAT scores for admission, ending what the Times calls "the tyranny of the big test." While conceding that the SAT measures "mental dexterity," the editorial complains that the test does not capture qualities such as "motivation" or what the student "learned in high school."
The SAT also doesn't measure compassion, speed or good looks. It does, however, measure something more than the ability to suck up to your high school teachers and guidance counselors.
Source: Who Is Man? (1965), Ch. 5<!-- The sense of the ineffable, p. 89 -->
Context: Faith is not belief, an assent to a proposition, faith is attachment to the meaning beyond the mystery.
Knowledge is fostered by curiosity; wisdom is fostered by awe. Awe precedes faith; it is the root of faith. We must be guided by awe to be worthy of faith.
Forfeit your sense of awe, let your conceit diminish your ability to revere, and the world becomes a market place for you. The loss of awe is the avoidance of insight. A return to reverence is the first prerequisite for a revival of wisdom, for the discovery of the world as an allusion to God.
Source: Life, the Truth, and Being Free (2010), p. 78
Context: I've learned that empowered thinking is a choice — a state of mind. It's the ability to enjoy a rose with no mind of the thorn. It's the ability to celebrate a life even though it has passed. It's seeing the flowers even during a rainstorm.
So if you're taking up the sport, take it up seriously. Have fun, enjoy it, otherwise you won't do well, but when you do get those opportunities, ensure that you leave a mark.
"Leadership, at times, is a lonely place: Kumar Sangakkara" http://www.cricbuzz.com/cricket-news/78506/leadership-at-times-is-a-lonely-place-kumar-sangakkara-former-sri-lanka-cricket-team-captain (Interview; March 9, 2016)
Source: Differential Psychology: Towards Consensus (1987), pp. 430-1
Context: The key theme in Gordon’s chapter, that lends it theoretical coherence, is his clear perception that the guiding force in my own work in mental measurement arises principally from my constant search for construct validity that can embrace the widest range of phenomena in differential psychology. In my philosophy, science is an unrelenting battle against ad hoc explanation. No other field in psychology with which I have been acquainted has been so infested by ad hoc theories as the attempts to explain social class, racial, and ethnic group differences on various tests of mental ability. My pursuit of what I have called the Spearman hypothesis (Jensen, 1985a), which is nicely explicated by Gordon, represents an effort to displace various ad hoc views of the black-white differences on psychometric tests by pointing out the relationship of the differences to the g loadings of tests, thereby bringing the black-white difference into the whole nomothetic network of the g construct. It is within this framework, I believe, that the black-white difference in psychometric tests and all their correlates, will ultimately have to be understood. Understanding the black-white difference is part and parcel of understanding the nature of g itself. My thoughts about researching the nature of g have been expounded in a recent book chapter (Jensen, 1986b). Enough said. Gordon’s chapter speaks for itself, and, with his three commentaries on the chapters by Osterlind, Shepard, and Scheuneman, leaves little else for me to add to this topic.
Larry King Live interview (2010)
Context: I don't hate America. I love America. I want it to be better. The only way we can get it to be better is to realistically criticize what's wrong with it. That's not what the Republicans do. … I don't want to be a pessimist. I'm a realist. One man's realist is another man's pessimist. But, no, I'm not like Mitt Romney, whose book is called No Apology, the Case for American Greatness. Really? Always waving the big foam number one finger; we're not number one in most things. We're number one in military. We're number one in money. We're number one in fat toddlers, meth labs, and people we send to prison. We're not number one in literacy, money spent on education. We're not even number one in social mobility. Social mobility means basically the American dream, the ability of one generation to do better than the next. We're tenth. That's like Sweden coming tenth in Swedish meatballs.
Helvering v. Griffiths, 318 U.S. at 400-401 (1943).
Judicial opinions
Prelude
Middlemarch (1871)
Context: Some have felt that these blundering lives are due to the inconvenient indefiniteness with which the Supreme Power has fashioned the natures of women: if there were one level of feminine incompetence as strict as the ability to count three and no more, the social lot of women might be treated with scientific certitude. Meanwhile the indefiniteness remains, and the limits of variation are really much wider than any one would imagine from the sameness of women's coiffure and the favorite love-stories in prose and verse. Here and there a cygnet is reared uneasily among the ducklings in the brown pond, and never finds the living stream in fellowship with its own oary-footed kind. Here and there is born a Saint Theresa, foundress of nothing, whose loving heart-beats and sobs after an unattained goodness tremble off and are dispersed among hindrances, instead of centring in some long-recognizable deed.
The Kasîdah of Hâjî Abdû El-Yezdî (1870), Note I : Hâjî Abdû, The Man
Context: He looks with impartial eye upon the endless variety of systems, maintained with equal confidence and self-sufficiency, by men of equal ability and honesty. He is weary of wandering over the world, and of finding every petty race wedded to its own opinions; claiming the monopoly of Truth; holding all others to be in error, and raising disputes whose violence, acerbity and virulence are in inverse ratio to the importance of the disputed matter. A peculiarly active and acute observation taught him that many of these jarring families, especially those of the same blood, are par in the intellectual processes of perception and reflection; that in the business of the visible working world they are confessedly by no means superior to one another; whereas in abstruse matters of mere Faith, not admitting direct and sensual evidence, one in a hundred will claim to be right, and immodestly charge the other ninety-nine with being wrong.
Thus he seeks to discover a system which will prove them all right, and all wrong; which will reconcile their differences; will unite past creeds; will account for the present, and will anticipate the future with a continuous and uninterrupted development; this, too, by a process, not negative and distinctive, but, on the contrary, intensely positive and constructive. I am not called upon to sit in the seat of judgment; but I may say that it would be singular if the attempt succeeded. Such a system would be all-comprehensive, because not limited by space, time, or race; its principle would be extensive as Matter itself, and, consequently, eternal. Meanwhile he satisfies himself, — the main point.
