Quotes about accord

page 21

Source: The Emperor's New Mind (1989), Ch. 6, Quantum Magic and Quantum Mastery, p. 269.
Context: It seems to me that we must make a distinction between what is "objective" and what is "measurable" in discussing the question of physical reality, according to quantum mechanics. The state-vector of a system is, indeed, not measurable, in the sense that one cannot ascertain, by experiments performed on the system, precisely (up to proportionality) what the state is; but the state-vector does seem to be (again up to proportionality) a completely objective property of the system, being completely characterized by the results it must give to experiments that one might perform.

Main Street and Other Poems (1917), A Blue Valentine
Context: It seems appropriate to me to state
According to a venerable and agreeable custom,
That I love a beautiful lady.
Her eyes, Monsignore,
Are so blue that they put lovely little blue reflections
On everything that she looks at,
Such as a wall
Or the moon
Or my heart.

Source: Patriotism and Christianity http://en.wikisource.org/wiki/Patriotism_and_Christianity (1896), Ch. 17
Context: One man does not assert the truth which he knows, because he feels himself bound to the people with whom he is engaged; another, because the truth might deprive him of the profitable position by which he maintains his family; a third, because he desires to attain reputation and authority, and then use them in the service of mankind; a fourth, because he does not wish to destroy old sacred traditions; a fifth, because he has no desire to offend people; a sixth, because the expression of the truth would arouse persecution, and disturb the excellent social activity to which he has devoted himself.
One serves as emperor, king, minister, government functionary, or soldier, and assures himself and others that the deviation from truth indispensable to his condition is redeemed by the good he does. Another, who fulfils the duties of a spiritual pastor, does not in the depths of his soul believe all he teaches, but permits the deviation from truth in view of the good he does. A third instructs men by means of literature, and notwithstanding the silence he must observe with regard to the whole truth, in order not to stir up the government and society against himself, has no doubt as to the good he does. A fourth struggles resolutely with the existing order as revolutionist or anarchist, and is quite assured that the aims he pursues are so beneficial that the neglect of the truth, or even of the falsehood, by silence, indispensable to the success of his activity, does not destroy the utility of his work.
In order that the conditions of a life contrary to the consciousness of humanity should change and be replaced by one which is in accord with it, the outworn public opinion must be superseded by a new and living one. And in order that the old outworn opinion should yield its place to the new living one, all who are conscious of the new requirements of existence should openly express them. And yet all those who are conscious of these new requirements, one in the name of one thing, and one in the name of another, not only pass them over in silence, but both by word and deed attest their exact opposites.

The Third Nero

Speech rejecting the demands that he lead his people onto a reservation. (1876)
Context: Perhaps you think the Creator sent you here to dispose of us as you see fit. If I thought you were sent by the Creator, I might be induced to think you had a right to dispose of me. Do not misunderstand me, but understand fully with reference to my affection for the land. I never said the land was mine to do with as I choose. The one who has a right to dispose of it is the one who has created it. I claim a right to live on my land and accord you the privilege to return to yours.

§ 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.

Book I, 18
Adversus Jovinianum

Source: The Common Background of Greek and Hebrew Civilizations (1965 [1962]), Ch.VIII Further Observations on the Bible
Context: Once we recognize the factor of royal epic in Genesis, we see that the Helen-of-Troy motif permeates the Patriarchal Narratives.... Like Helen and Hurrai, Sarah and Dinah are heroines according to the standards of royal epic.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 19. How, Though the Sphere Showed Me Other Mysteries of Spaceland, I Still Desired More; and What Came of It
Context: p>Those who have thus appeared — no one knows whence — and have returned — no one knows whither — have they also contracted their sections and vanished somehow into that more Spacious Space, whither I now entreat you to conduct me?SPHERE (MOODILY). They have vanished, certainly — if they ever appeared. But most people say that these visions arose from the thought — you will not understand me — from the brain; from the perturbed angularity of the Seer.I. Say they so? Oh, believe them not. Or if it indeed be so, that this other Space is really Thoughtland, then take me to that blessed Region where I in Thought shall see the insides of all solid things. There, before my ravished eye, a Cube, moving in some altogether new direction, but strictly according to Analogy, so as to make every particle of his interior pass through a new kind of Space, with a wake of its own — shall create a still more perfect perfection than himself, with sixteen terminal Extra-solid angles, and Eight solid Cubes for his Perimeter. And once there, shall we stay our upward course? In that blessed region of Four Dimensions, shall we linger on the threshold of the Fifth, and not enter therein? Ah, no! Let us rather resolve that our ambition shall soar with our corporal ascent. Then, yielding to our intellectual onset, the gates of the Sixth Dimension shall fly open; after that a Seventh, and then an Eighth —How long I should have continued I know not. In vain did the Sphere, in his voice of thunder, reiterate his command of silence, and threaten me with the direst penalties if I persisted. Nothing could stem the flood of my ecstatic aspirations. Perhaps I was to blame; but indeed I was intoxicated with the recent draughts of Truth to which he himself had introduced me. However, the end was not long in coming. My words were cut short by a crash outside, and a simultaneous crash inside me, which impelled me through space with a velocity that precluded speech. Down! down! down! I was rapidly descending; and I knew that return to Flatland was my doom. One glimpse, one last and never-to-be-forgotten glimpse I had of that dull level wilderness — which was now to become my Universe again — spread out before my eye. Then a darkness. Then a final, all-consummating thunder-peal; and, when I came to myself, I was once more a common creeping Square, in my Study at home, listening to the Peace-Cry of my approaching Wife.</p

Kalki : or The Future of Civilization (1929)
Context: War with its devastated fields and ruined cities, with its millions of dead and more millions of maimed and wounded, its broken-hearted and defiled women and its starved children bereft of their natural protection, its hate and atmosphere of lies and intrigue, is an outrage on all that is human. So long as this devil-dance does not disgust us, we cannot pretend to be civilized. It is no good preventing cruelty to animals and building hospitals for the sick and poor houses for the destitute so long as we willing to mow down masses of men by machine-guns and poison non-combatants, including the aged and the infirm, women and children — and all for what? For the glory of God and the honour of the nation!
It is quite true that we attempt to regulate war, as we cannot suppress it; but the attempt cannot succeed. For war symbolizes the spirit of strife between two opposing national units which is to be settled by force. When we allow the use of force as the only argument to put down opposition, we cannot rightly discriminate between one kind of force and another. We must put down opposition by mobilizing all the forces at our disposal. There is no real difference between a stick and a sword, or gunpowder and poison gas. So long as it is the recognized method of putting down opposition, every nation will endeavour to make its destructive weapons more and more efficient. War is its only law add the highest virtue is to win, and every nation has to tread this terrific and deadly road. To approve of warfare but criticize its methods, it has been well said is like approving of the wolf eating the lamb but criticizing the table-manners. War is war and not a game of sport to be played according to rules.

The Devil's Dictionary (1911)

Ideology and Utopia (1929)
Context: In general there are two distinct and separable meanings of the term "ideology" — the particular and the total.
The particular conception of ideology is implied when the term denotes that we are sceptical of the ideas and representations advanced by our opponent. They are regarded as more or less conscious disguises of the real nature of a situation, the true recognition of which would not be in accord with his interests. These distortions range all the way from conscious lies to half-conscious and unwitting disguises; from calculated attempts to dupe others to self-deception. This conception of ideology, which has only gradually become differentiated from the common-sense notion of the lie is particular in several senses. Its particularity becomes evident when it is contrasted with the more inclusive total conception of ideology. Here we refer to the ideology of an age or of a concrete historico-social group, e. g. of a class, when we are concerned with the characteristics and composition of the total structure of the mind of this epoch or of this group. Although they have something in common, there are also significant differences between them.

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.

1940s, "Autobiographical Notes" (1949)
Context: Reflections of this type made it clear to me as long ago as shortly after 1900, i. e., shortly after Planck's trailblazing work, that neither mechanics nor electrodynamics could (except in limiting cases) claim exact validity. By and by I despaired of the possibility of discovering the true laws by means of constructive efforts based on known facts. The longer and the more despairingly I tried, the more I came to the conviction that only the discovery of a universal formal principle could lead us to assured results.... How, then, could such a universal principle be found? After ten years of reflection such a principle resulted from a paradox upon which I had already hit at the age of sixteen: If I pursue a beam of light with the velocity c (velocity of light in a vacuum), I should observe such a beam as a spatially oscillatory electromagnetic field at rest. However, there seems to be no such thing, whether on the bases of experience or according to Maxwell's equations. From the very beginning it appeared to me intuitively clear that, judged from the stand-point of such an observer, everything would have to happen according to the same laws as for an observer who, relative to the earth, was at rest.

As quoted in Voices of Liberation: Albert Lutuli (1993).
Resist apartheid! (1954)
Context: The laws and policies of white South Africa are no doubt inimical to this development. And so I call upon our people in all walks of life ministers of the Gospel of Christ, who died to save human dignity, teachers, professional men, business men; farmers and workers to rally round the congress at this hour to make our voice heard. We may be voteless, but we are not necessarily voiceless; it is our determination more than ever before in the life of our congress, to have our voice not only heard but heeded too. Through gatherings like this in all centres, large and small, we mean to mobilize our people to speak with this one voice and say to white South Africa: We have no designs to elbow anyone out of South Africa, but equally we have no intention whatsoever of abandoning our divine right, of ourselves determining our destiny according to the holy and perfect plan of our Creator. Apartheid can never be such a plan.

Source: Anarchy, State, and Utopia (1974), Ch. 10 : A Framework for Utopia; Design Devices and Filter Devices, p. 316
Context: Some communities will be abandoned, others will struggle along, others will split, others will flourish, gain members, and be duplicated elsewhere. Each community must win and hold the voluntary adherence of its members. No pattern is imposed on everyone, and the result will be one pattern if and only if everyone voluntarily chooses to live in accordance with that pattern of community.

[O] : Introduction, O.I.
Semiotics and the Philosophy of Language (1984)
Context: The sign is usually considered as a correlation between a signifier and a signified (or between expression and content) and therefore as an action between pairs. Semiosis is, according to Peirce, "an action, or influence, which is, or involves, an operation of three subjects, such as a sign, its object, and its interpretant, this tri-relative influence not being in any way resolvable into an action between pairs".

Why I Am an Agnostic (1896)
Context: Suppose we had a man in this country who could control the wind, the rain and lightning, and suppose we elected him to govern these things, and suppose that he allowed whole States to dry and wither, and at the same time wasted the rain in the sea. Suppose that he allowed the winds to destroy cities and to crush to shapelessness thousands of men and women, and allowed the lightnings to strike the life out of mothers and babes. What would we say? What would we think of such a savage? And yet, according to the theologians, this is exactly the course pursued by God.

United States v. Public Utilities Commission, 345 U.S. 295, 319 (1953) (concurring)
Judicial opinions

Letter published in The Tribune (25 December 1929) http://naxalrevolution.wordpress.com/2007/03/23/bhagat-singh-on-the-slogan-of-‘long-live-revolution’/
Context: One should not interpret the word “Revolution” in its literal sense. Various meanings and significances are attributed to this word, according to the interests of those who use or misuse it. For the established agencies of exploitation it conjures up a feeling of blood stained horror. To the revolutionaries it is a sacred phrase.

All the Trouble in the World (1994)

Preface of M. Quetelet
A Treatise on Man and the Development of His Faculties (1842)
Context: The principal artists of the era of the revival of letters, such as Leon Baptista Alberti, Michael Angelo, Leonardo da Vinci, Albert Durer, with many others who what art ought to borrow from science, felt the necessity of resorting to observation, in order to rebuild in some sort the ruined monument of ancient artistical skill. They studied nature in a philosophical manner; sought to strike out the limits within which they ought to confine themselves in order to be truthlike... and from those profound studies which kept them ever before the face of nature, they deduced original views and new models, destined to distinguish for ever that celebrated age. The proportions of the human body did not alone attract their attention: anatomy, perspective, and chemistry, formed parts of their studies; nothing was neglected; and some of these great artists even gained for themselves a first place among the geometers of their day. Their successors have not devoted themselves to such serious studies, and hence it so frequently happens that they are reduced to content themselves, either with copying from those who went before them, or with working after individual models, whose proportions they modify according to mere caprice, without having any just or proper ideas of the beautiful.

Source: Law and Authority (1886), II
Context: Relatively speaking, law is a product of modern times. For ages and ages mankind lived without any written law, even that graved in symbols upon the entrance stones of a temple. During that period, human relations were simply regulated by customs, habits, and usages, made sacred by constant repetition, and acquired by each person in childhood, exactly as he learned how to obtain his food by hunting, cattle-rearing, or agriculture.
All human societies have passed through this primitive phase, and to this day a large proportion of mankind have no written law. Every tribe has its own manners and customs; customary law, as the jurists say. It has social habits, and that suffices to maintain cordial relations between the inhabitants of the village, the members of the tribe or community. Even amongst ourselves — the "civilized" nations — when we leave large towns, and go into the country, we see that there the mutual relations of the inhabitants are still regulated according to ancient and generally accepted customs, and not according to the written law of the legislators.

J 65
Aphorisms (1765-1799), Notebook J (1789)
Context: A great speech is easy to learn by heart and a great poem even easier. How hard it would be to memorize as many words linked together senselessly, or a speech in a foreign tongue! Sense and understanding thus come to the aid of memory. Sense is order and order is in the last resort conformity with our nature. When we speak rationally we are only speaking in accordance with the nature of our being. That is why we devise genera and species in the case of plants and animals. The hypotheses we make belong here too: we are obliged to have them because otherwise we would unable to retain things... The question is, however, whether everything is legible to us. Certainly experiment and reflection enable us to introduce a significance into what is not legible, either to us or at all: thus we see faces or landscapes in the sand, though they are certainly not there. The introducion of symmetries belongs here too, silhouettes in inkblots, etc. Likewise the gradation we establish in the order of creatures: all this is not in the things but in us. In general we cannot remember too often that when we observe nature, and especially the ordering of nature, it is always ourselves alone we are observing.

Regarding Global warming, [Gerken, James, Senator Bernie Sanders: Climate Change Is Real, Senator Inhofe Is 'Dead Wrong', http://www.huffingtonpost.com/2012/07/31/bernie-sanders-climate-change_n_1723334.html, 31 July 2012, The Huffington Post, 16 October 2013]
2010s

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Third Part.
Third Part of Narrative

Prologue. p. 1.
Arabian Sands (1959)
Context: A cloud gathers, the rain falls, men live; the cloud disperses without rain, and men and animals die. In the deserts of southern Arabia there is no rhythm of the seasons, no rise and fall of sap, but empty wastes where only the changing temperature marks the passage of the years. It is a bitter, desiccated land which knows nothing of gentleness or ease….. No man can live this life and emerge unchanged. He will carry, however faint, the imprint of the desert, the brand which marks the nomad; and he will have within him the yearning to return, weak or insistent according to his nature. For this cruel land can cast a spell which no temperate clime can match.

Go Rin No Sho (1645)
Context: Fifthly, the book of the Void. By Void I mean that which has no beginning and no end. Attaining this principle means not attaining the principle. The Way of strategy is the Way of nature. When you appreciate the power of nature, knowing the rhythm of any situation, you will be able to hit the enemy naturally and strike naturally. All this is the Way of the Void. I intend to show how to follow the true Way according to nature in the book of the Void.

As quoted in The United States Chess Federation profile http://main.uschess.org/content/view/142/195

Book II, Ch. I, pp. 93-94.
Physics

The Pathway of Peace (1923)
Context: Time has shown how illusory are alliances of great powers so far as the maintenance of peace is concerned.
In considering the use of international force to secure peace, we are again brought to the fundamental necessity of common accord. If the feasibility of such a force be conceded for the purpose of maintaining adjudications of legal right, this is only because such an adjudication would proceed upon principles commonly accepted, and thus forming part of international law, and upon the common agreement to respect the decision of an impartial tribunal in the application of such principles. This is a limited field where force is rarely needed and where the sanctions of public opinion and the demands of national honor are generally quite sufficient to bring about acquiescence in judicial awards. But in the field of conflicting national policies, and what are deemed essential interests, when the smoldering fires of old grievances have been fanned into a flame by a passionate sense of immediate injury, or the imagination of peoples is dominated by apprehension of present danger to national safety, or by what is believed to be an assault upon national honor, what force is to control the outbreak? Great powers agreeing among themselves may indeed hold small powers in check. But who will hold great powers in check when great powers disagree?.

Compare Gottfried Leibniz argument for the "best of all possible worlds" in his Essays on the Goodness of God, the Freedom of Man and the Origin of Evil
Ch.12
Guide for the Perplexed (c. 1190), Part III
Context: Galen, in the third section of his book, "The Use of the Limbs," says correctly that it would be in vain to expect to see living beings formed of the blood of menstruous women and the semen virile, who will not die, will never feel pain, or will move perpetually, or shine like the sun. This dictum of Galen is part of the following more general proposition:—Whatever is formed of matter receives the most perfect form possible in that species of matter; in each individual case the defects are in accordance with that individual matter.

Literary and Historical Miscellanies (1855), The Necessity, the Reality, and the Promise of the Progress of the Human Race (1854)
Context: The glory of God is not contingent on man's good will, but all existence subserves his purposes. The system of the universe is as a celestial poem, whose beauty is from all eternity, and must not be marred by human interpolations. Things proceed as they were ordered, in their nice, and well-adjusted, and perfect harmony; so that as the hand of the skilful artist gathers music from the harp-strings, history calls it forth from the well-tuned chords of time. Not that this harmony can be heard during the tumult of action. Philosophy comes after events, and gives the reason of them, and describes the nature of their results. The great mind of collective man may, one day, so improve in self-consciousness as to interpret the present and foretell the future; but as yet, the end of what is now happening, though we ourselves partake in it, seems to fall out by chance. All is nevertheless one whole; individuals, families, peoples, the race, march in accord with the Divine will; and when any part of the destiny of humanity is fulfilled, we see the ways of Providence vindicated. The antagonisms of imperfect matter and the perfect idea, of liberty and necessary law, become reconciled. What seemed irrational confusion, appears as the web woven by light, liberty and love. But this is not perceived till a great act in the drama of life is finished. The prayer of the patriarch, when he desired to behold the Divinity face to face, was denied; but he was able to catch a glimpse of Jehovah, after He had passed by; and so it fares with our search for Him in the wrestlings of the world. It is when the hour of conflict is over, that history comes to a right understanding of the strife, and is ready to exclaim: "Lo! God is here, and we knew it not."

Education: Intellectual, Moral, and Physical (1861)
Context: The education of the child must accord both in mode and arrangement with the education of mankind, considered historically. In other words, the genesis of knowledge in the individual, must follow the same course as the genesis of knowledge in the race. In strictness, this principle may be considered as already expressed by implication; since both being processes of evolution, must conform to those same general laws of evolution... and must therefore agree with each other. Nevertheless this particular parallelism is of value for the specific guidance it affords. To M. Comte we believe society owes the enunciation of it; and we may accept this item of his philosophy without at all committing ourselves to the rest.<!--p.75

Pennsylvania Constitution (1776), Declaration of Rights http://www.pahouse.com/pa_const.htm; this may be based upon principles stated by Penn, but earlier renditions in this form have not been located.
Disputed
Context: All men have a natural and indefeasible right to worship Almighty God according to the dictates of their own consciences; no man can of right be compelled to attend, erect, or support any place of worship, or to maintain any ministry against his consent; no human authority can, in any case whatever, control or interfere with the rights of conscience, and no preference shall ever be given by law to any religious establishment or modes of worship.

Source: The Monkey Grammarian (1974), Ch. 2
Context: Fixity is always momentary. It is an equilibrium, at once precarious and perfect, that lasts the space of an instant: a flickering of the light, the appearance of a cloud, or a slight change in temperature is enough to break the repose-pact and unleash the series of metamorphoses. Each metamorphosis, in turn, is another moment of fixity succeeded by another change and another unexpected equilibrium. No one is alone, and each change here brings about another change there. No one is alone and nothing is solid: change is comprised of fixities that are momentary accords.

Fragment xxii.
Golden Sayings of Epictetus, Fragments

Source: Simone Weil : An Anthology (1986), The Power of Words (1937), p. 222
Context: There is no area in our minds reserved for superstition, such as the Greeks had in their mythology; and superstition, under cover of an abstract vocabulary, has revenged itself by invading the entire realm of thought. Our science is like a store filled with the most subtle intellectual devices for solving the most complex problems, and yet we are almost incapable of applying the elementary principles of rational thought. In every sphere, we seem to have lost the very elements of intelligence: the ideas of limit, measure, degree, proportion, relation, comparison, contingency, interdependence, interrelation of means and ends. To keep to the social level, our political universe is peopled exclusively by myths and monsters; all it contains is absolutes and abstract entities. This is illustrated by all the words of our political and social vocabulary: nation, security, capitalism, communism, fascism, order, authority, property, democracy. We never use them in phrases such as: There is democracy to the extent that... or: There is capitalism in so far as... The use of expressions like "to the extent that" is beyond our intellectual capacity. Each of these words seems to represent for us an absolute reality, unaffected by conditions, or an absolute objective, independent of methods of action, or an absolute evil; and at the same time we make all these words mean, successively or simultaneously, anything whatsoever. Our lives are lived, in actual fact, among changing, varying realities, subject to the casual play of external necessities, and modifying themselves according to specific conditions within specific limits; and yet we act and strive and sacrifice ourselves and others by reference to fixed and isolated abstractions which cannot possibly be related either to one another or to any concrete facts. In this so-called age of technicians, the only battles we know how to fight are battles against windmills.

I, p. 448
1810s, Letters to John Taylor (1814)
Context: Liberty, according to my metaphysics, is an intellectual quality; an attribute that belongs not to fate nor chance. Neither possesses it, neither is capable of it. There is nothing moral or immoral in the idea of it. The definition of it is a self-determining power in an intellectual agent. It implies thought and choice and power; it can elect between objects, indifferent in point of morality, neither morally good nor morally evil. If the substance in which this quality, attribute, adjective, call it what you will, exists, has a moral sense, a conscience, a moral faculty; if it can distinguish between moral good and moral evil, and has power to choose the former and refuse the latter, it can, if it will, choose the evil and reject the good, as we see in experience it very often does.

1990s, The Party of Lincoln vs. The Party of Bureaucrats (1996)
Context: Bob Dole and Jack Kemp declared that the Republican Party is the party of Lincoln. But just what is the connection between the Republican Party of 1860 and that of 1996? The essence of slavery, Lincoln said, was expressed in the proposition: "You work; I'll eat." Upon his election as president, he was besieged by office seekers who drove him to distraction. Lincoln was blunt in his judgment of the great majority of them. They wanted to eat without working. Lincoln saw the demand for the protection of slavery and the demand for government sinecures to be at bottom one and the same. The origin of all constitutional rights, according to Lincoln, was the right that a man had to own himself, and therefore to own the product of his own labor. Government exists to protect that right, and to regulate property only to make it more valuable to its possessors.

Sex Slavery (1890)
Context: O height and depth of purity, which fears so much that the children will not know who their fathers are, because, forsooth, they must rely upon their mother's word instead of the hired certification of some priest of the Church, or the Law! I wonder if the children would be improved to know what their fathers have done. I would rather, much rather, not know who my father was than know he had been a tyrant to my mother. I would rather, much rather, be illegitimate according to the statutes of men, than illegitimate according to the unchanging law of Nature.

Resignation speech http://hansard.millbanksystems.com/commons/1846/jun/29/resignation-of-the-ministry in the House of Commons (29 June 1846) after the repeal of the Corn Laws.

Draft for a Statement of Human Obligation (1943)
Context: Anyone whose attention and love are really directed towards the reality outside the world recognizes at the same time that he is bound, both in public and private life, by the single and permanent obligation to remedy, according to his responsibilities and to the extent of his power, all the privations of soul and body which are liable to destroy or damage the earthly life of any human being whatsoever.
This obligation cannot legitimately be held to be limited by the insufficiency of power or the nature of the responsibilities until everything possible has been done to explain the necessity of the limitation to those who will suffer by it; the explanation must be completely truthful and must be such as to make it possible for them to acknowledge the necessity.
No combination of circumstances ever cancels this obligation. If there are circumstances which seem to cancel it as regards a certain man or category of men, they impose it in fact all the more imperatively.
The thought of this obligation is present to all men, but in very different forms and in very varying degrees of clarity. Some men are more and some are less inclined to accept — or to refuse — it as their rule of conduct.

Towne vs. Eisner, 245 U.S. 418, 425 (7 January 1918).
1910s

For sometimes it is good and easy, and sometimes it is hard and grievous. And in as much as it is good and easy it belongeth to the rightfulness; and in as much as it is hard and grievous our good Lord Jesus reformeth it by mercy and grace through the virtue of His blessed Passion, and so bringeth it to the rightfulness.
And though these two be thus accorded and oned, yet both shall be known in Heaven without end. The first doom, which is of God’s rightfulness, is of His high endless life; and this is that fair sweet doom that was shewed in all the fair Revelation, in which I saw Him assign to us no manner of blame. But though this was sweet and delectable, yet in the beholding only of this, I could not be fully eased: and that was because of the doom of Holy Church, which I had afore understood and which was continually in my sight. And therefore by this doom methought I understood that sinners are worthy sometime of blame and wrath; but these two could I not see in God; and therefore my desire was more than I can or may tell. For the higher doom was shewed by God Himself in that same time, and therefore me behoved needs to take it; and the lower doom was learned me afore in Holy Church, and therefore I might in no way leave the lower doom. Then was this my desire: that I might see in God in what manner that which the doom of Holy Church teacheth is true in His sight, and how it belongeth to me verily to know it; whereby the two dooms might both be saved, so as it were worshipful to God and right way to me.
And to all this I had none other answer but a marvellous example of a lord and of a servant, as I shall tell after: — and that full mistily shewed. And yet I stand desiring, and will unto my end, that I might by grace know these two dooms as it belongeth to me. For all heavenly, and all earthly things that belong to Heaven, are comprehended in these two dooms. And the more understanding, by the gracious leading of the Holy Ghost, that we have of these two dooms, the more we shall see and know our failings. And ever the more that we see them, the more, of nature, by grace, we shall long to be fulfilled of endless joy and bliss. For we are made thereto, and our Nature-Substance is now blissful in God, and hath been since it was made, and shall be without end.
Summations, Chapter 45

[O] : Introduction, 0.6
Semiotics and the Philosophy of Language (1984)
Context: When semiotics posits such concepts as 'sign', it does not act like a science; it acts like philosophy when it posits such abstractions as subject, good and evil, truth or revolution. Now, a philosophy is not a science, because its assertions cannot be empirically tested … Philosophical entities exist only insofar as they have been philosophically posited. Outside their philosophical framework, the empirical data that a philosophy organizes lose every possible unity and cohesion.
To walk, to make love, to sleep, to refrain from doing something, to give food to someone else, to eat roast beef on Friday — each is either a physical event or the absence of a physical event, or a relation between two or more physical events. However, each becomes an instance of good, bad, or neutral behavior within a given philosophical framework. Outside such a framework, to eat roast beef is radically different from making love, and making love is always the same sort of activity independent of the legal status of the partners. From a given philosophical point of view, both to eat roast beef on Friday and to make love to x can become instances of 'sin', whereas both to give food to someone and to make love to у can become instances of virtuous action.
Good or bad are theoretical stipulations according to which, by a philosophical decision, many scattered instances of the most different facts or acts become the same thing. It is interesting to remark that also the notions of 'object', 'phenomenon', or 'natural kind', as used by the natural sciences, share the same philosophical nature. This is certainly not the case of specific semiotics or of a human science such as cultural anthropology.

Source: Portraits in Science interviews (1994), p. 34
Context: I've lost any belief I ever had in scientific policy. I don't think you can have scientific policy. I think science is something like weeds, it just grows of its own accord … and if you've got the right atmosphere, the right situation within universities or within places like CSIRO, then it grows and develops of its own accord. And I believe that science is best left to scientists, that you cannot have managers or directors of science, it's got to be carried out and done by people with ideas, people with concepts, people who feel in their bones that they want to go ahead and develop this, that, or the other concept which occurs to them.

Winter, 1931-1932
Diary entries (1914 - 1974)
Context: Ordinary life does not interest me. I seek only the high moments. I am in accord with the surrealists, searching for the marvelous.

Source: Christianity and the Social Crisis (1907), Introduction, p.xiii

Source: Seraphita (1835), Ch. 3: Seraphita - Seraphitus.
Context: Science is the language of the Temporal world, Love is that of the Spiritual world. Thus man takes note of more than he is able to explain, while the Angelic Spirit sees and comprehends. Science depresses man; Love exalts the Angel. Science is still seeking, Love has found. Man judges Nature according to his own relations to her; the Angelic Spirit judges it in its relation to Heaven. In short, all things have a voice for the Spirit.

XIV. In what sense, though the Gods never change, they are said to be made angry and appeased.
On the Gods and the Cosmos
Context: If any one thinks the doctrine of the unchangeableness of the Gods is reasonable and true, and then wonders how it is that they rejoice in the good and reject the bad, are angry with sinners and become propitious when appeased, the answer is as follows: God does not rejoice — for that which rejoices also grieves; nor is he angered — for to be angered is a passion; nor is he appeased by gifts — if he were, he would be conquered by pleasure.
It is impious to suppose that the divine is affected for good or ill by human things. The Gods are always good and always do good and never harm, being always in the same state and like themselves. The truth simply is that, when we are good, we are joined to the Gods by our likeness to live according to virtue we cling to the Gods, and when we become evil we make the Gods our enemies — not because they are angered against us, but because our sins prevent the light of the Gods from shining upon us, and put us in communion with spirits of punishment. And if by prayers and sacrifices we find forgiveness of sins, we do not appease or change the Gods, but by what we do and by our turning toward the divine we heal our own badness and so enjoy again the goodness of the Gods. To say that God turns away from the evil is like saying that the sun hides himself from the blind.

XIII. How things eternal are said to be made.
On the Gods and the Cosmos
Context: Everything made is made either by art or by a physical process or according to some power. Now in art or nature the maker must needs be prior to the made: but the maker, according to power, constitutes the made absolutely together with itself, since its power is inseparable from it; as the sun makes light, fire makes heat, snow makes cold.
Now if the Gods make the world by art, they do not make it be, they make it be such as it is. For all art makes the form of the object. What therefore makes it to be?

XVII. That the World is by nature Eternal.
On the Gods and the Cosmos

Kibbeh Palace, Cairo, Oct. 31, 1980, as quoted in Farah Pahlavi (2004) An Enduring Love: My Life with the Shah, p. 433.
Speeches, 1980

As quoted by Nadezhda Popova, Reza Pahalavi, Son Of The Last Shah Of Iran: “No War Is Needed – We Will Topple This Regime Ourselves” http://www.rezapahlavi.org/details_article.php?article=22&page=6, Izvetsiya, May 29, 2006.
Interviews, 2006

https://www.goodreads.com/quotes/8306779-human-believe-what-they-want-to-believe-and-individual-could

Section 1.3, "Shop Organization"
Workers Councils (1947)

Islam and Revolution, Writings and Declarations of Imam Khomeini, Translated and Annotated by Hamid Algar, Mizan Press, Berkley, pp. 41.
Islamic government

Tavleen Singh, Fifth column: Cultural renewal Indian Express https://indianexpress.com/article/opinion/columns/fifth-column-cultural-renewal/99/ 2019

François Bernier, Travels in the Mogul Empire (1656-1668)

Last paragraph of the first edition (1859). Only use of the term "evolve" or "evolution" in the first edition.
In the second http://darwin-online.org.uk/content/frameset?pageseq=508&itemID=F376&viewtype=image (1860) through sixth (1872) editions, Darwin added the phrase "by the Creator" to read:
There is grandeur in this view of life, with its several powers, having been originally breathed by the Creator into a few forms or into one; and that, whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being, evolved.
Source: On the Origin of Species (1859), chapter XIV: "Recapitulation and Conclusion", page 489-90 http://darwin-online.org.uk/content/frameset?pageseq=508&itemID=F373&viewtype=image

India in Transition (1918)

The World As Revelation: Names of Gods (1980)

Source: The Fresco (2000), Chapter 9, pp. 102-103

Source: The Life of Pasteur (1902), p. 242; The first statement in bold in the above paragraph, as quoted from in Œuvres de Pasteur, Volume 7 (1939), Masson et cie, p. 539 reads:
Mon opinion, mieux encore, ma conviction, c'est que, dans l'état actuel de la science, comme vous dites avec raison, la génération spontanée est une chimère, et il vous serait impossible de me contredire, car mes expériences sont toutes debout, et toutes prouvent que la génération spontanée est une chimère

Cutting Through Spiritual Materialism

23 August 1934
Armageddon

Kleomenes, sec. 22
Parallel Lives

Slaves of Time (p. 16)
Short fiction, The Robot Who Looked Like Me (1978)

Kashf ul Asrar: translated by Ambreen Moghees Sarwari Qadri.
Kashf ul Asrār

Principles to Form the Basis of the Administration of the Republic (February 1794)

Quoted from Elst, K. (2002). Ayodhya: The case against the temple.

As translated in The Ante-Nicene Fathers (1886) edited by Alexander Roberts and James Donaldson, Vol. 7, p. 320 http://books.google.com/books?id=ko0sAAAAYAAJ&pg=PA320
Variant translation: When I, Constantine Augustus, as well as I Licinius Augustus fortunately met near Mediolanum [Milan], and were considering everything that pertained to the public welfare and security, we thought —, among other things which we saw would be for the good of many, those regulations pertaining to the reverence of the Divinity ought certainly to be made first, so that we might grant to the Christians and others full authority to observe that religion which each preferred; whence any Divinity whatsoever in the seat of the heavens may be propitious and kindly disposed to us and all who are placed under our rule. And thus by this wholesome counsel and most upright provision we thought to arrange that no one whatsoever should be denied the opportunity to give his heart to the observance of the Christian religion, or of that religion which he should think best for himself, so that the Supreme Deity, to whose worship we freely yield our hearts, may show in all things His usual favor and benevolence. Therefore, your Worship should know that it has pleased us to remove all conditions whatsoever, which were in the rescripts formerly given to you officially, concerning the Christians and now any one of these who wishes to observe Christian religion may do so freely and openly, without molestation. We thought it fit to commend these things most fully to your care that you may know that we have given to those Christians free and unrestricted opportunity of religious worship. When you see that this has been granted to them by us, your Worship will know that we have also conceded to other religions the right of open and free observance of their worship for the sake of the peace of our times, that each one may have the free opportunity to worship as he pleases; this regulation is made we that we may not seem to detract from any dignity or any religion.
As translated in The Early Christian Persecutions (1897) by Dana Carleton Munro http://books.google.com/books?id=eoQTAAAAIAAJ&pg=PA29
Edict of Milan (313)

"7 REASONS WHY GOD IS WORTHY OF WORSHIP" https://www.hamzatzortzis.com/7-reasons-why-god-is-worthy-of-worship/, Hamzatzortzis.com

Source: Initiation Into Hermetics (1956), p. 37

Source: Initiation Into Hermetics (1956), p. 28

Source: Initiation Into Hermetics (1956), p. 26

Description: from U.G Krishnamurti
The Conspiracy Against the Human Race: A Contrivance of Horror (2010)

Who were the Shudras? (1946)

Vladimir Putin’s news conference, Transcript, Kremlin.ru, http://en.kremlin.ru/events/president/transcripts/60857 (29 June 2019)
2019

Vladimir Putin’s news conference, Transcript, Kremlin.ru, http://en.kremlin.ru/events/president/transcripts/60857 (29 June 2019)
2019

8 December 2017 https://www.breitbart.com/politics/2017/12/08/trump-time-congress-adopt-pro-american-immigration-agenda/
2010s, 2017, December

1990s, Memoirs (1995)

Directives on the Cultural Revolution (1966-1972)

On Coalition Government (1945)

About

Source: Singularity Sky (2003), Chapter 6, “Telegram from the Dead” (p. 143)

Chap. IV, Democracy and Dictatorship
“Marxism and Bolshevism: Democracy and Dictatorship,” (1934) http://www.marxists.org/archive/kautsky/1934/bolshevism/index.htm

"The Ethics of Human Beings Toward Non-human Beings", p. 279
The Universal Kinship (1906), The Ethical Kinship

"The Ethics of Human Beings Toward Non-human Beings", p. 276
The Universal Kinship (1906), The Ethical Kinship

Source: Better-World Philosophy: A Sociological Synthesis (1899), Egoism and Altruism, pp. 117–118

Source: Demon Princes (1964-1981), The Face (1979), Chapter 7 (pp. 75-76)

Dhyan Chand (a biographical sketch)

F. David Peat, Infinite Potential: The Life and Times of David Bohm (1997)

Source: Black Skin, White Masks (1952), Chapter 2, "The Woman of Color and the White Man", p. 41

Fifth Dialogue
The Ash Wednesday Supper (1584)

Kant's Inaugural Dissertation (1770), Section V On The Method Respecting The Sensuous And The Intellectual In Metaphysics

Kant's Inaugural Dissertation (1770), Section V On The Method Respecting The Sensuous And The Intellectual In Metaphysics

Kant's Inaugural Dissertation (1770), Section V On The Method Respecting The Sensuous And The Intellectual In Metaphysics