Quotes about accordance

page 3

Jitterbug Perfume (1984)

The Perfect Matrimony

Source: "A general equilibrium approach to monetary theory" (1969), p. 29 As cited in: William Pool. Brookings Papers on Economic Activity, 2, (1976), p. 292

remark by Monet – between 1900 and 1920 – on his 'Water lilies' paintings; as quoted in Letters of the great artists – from Blake to Pollock, Richard Friedenthal, Thames and Hudson, London, 1963, p. 132
1900 - 1920

Statement (18 March 1946) Cross Examination of Hermann Goering "Eighty-Fourth Day, Monday, 3/18/1946, Part 16" http://www.law.umkc.edu/faculty/projects/ftrials/nuremberg/Goering1.html in Trial of the Major War Criminals Before the International Military Tribunal Vol. IX. Proceedings: 3/8/1946-3/23/1946 (1947)

Lecture on Bhagavad-gita, Chapter 7, verse 18; New York; October 12, 1966 PrabhupadaBooks.com http://prabhupadabooks.com/classes/bg/7/18/new_york/october/12/1966?d=1
Quotes from other Sources, Quotes from other Sources: Regression of Science

The Sayings of Light and Love

Luke 16.
Commentaries

Source: The Limits of State Action (1792), Ch. 7

Source: All Men are Mortal (1946), p. 181

Memorabilia III.7.8
Xenophon

Source: On the Bondage of the Will (1525), p. 169

The Soul of Man Under Socialism (1891)
Source: Wilde, Oscar, (1891 / 1912) The Soul of Man Under Socialism, London, Arthur L. Humphreys. Retrieved from University of California Libraries Archive.org https://archive.org 13 February 2018 https://archive.org/details/soulofmanunderso00wildiala

Source: The Magic Mountain (1924), Ch. 4

Source: On the Fetish Character in Music and the Regression of Listening (1938), p. 286

"On the Propagation of Electric Waves by Means of Wires" (1889) Wiedemann's Annalen. 37 p. 395, & pp.160-161 of Electric Waves
Electric Waves: Being Researches on the Propagation of Electric Action with Finite Velocity Through Space (1893)

Emile, or On Education (1762), Book II

"Talk on Vegetarianism", as translated simultaneously by Ringu Tulku Rinpoche during the 24th annual Great Kagyu Monlam, Bodhgaya, India (3 January 2007), in Shabkar.org http://www.shabkar.org/download/pdf/Talk_on_Vegetarianism.pdf.

"The Funeral of New York" (1971), from The Pages of Day and Night, trans. Samuel Hazo and Esther Allen (Northwestern University Press, 2000, ISBN 0-810-16081-1.

The Criticism of the Gotha Program (1875)
Variant: Variant translation: From each according to his ability, to each according to his need.

Srimad Bhagavatam, Bhaktivedanta Book Trust, 1999. Canto 5, Chapter 23, verse 3, purport. Vedabase http://www.vedabase.com/en/sb/5/23/3
Quotes from Books: Loving God, Quotes from Books: Regression of Science

Supreme Court Confirmation Hearings, (8/5/1986), transcript https://web.archive.org/web/20060213232846/http://a255.g.akamaitech.net/7/255/2422/22sep20051120/www.gpoaccess.gov/congress/senate/judiciary/sh99-1064/31-110.pdf at pp. 51-52).
1980s

Space and Time (1909), Tr. Ganesh Prasad in: Bulletin of the Calcutta

Abstract
Civil servants and their constitutions, 2002

Napoleon : In His Own Words (1916)

Source: Against the Heavenly Prophets in the Matter of Images and Sacraments (1525), pp. 85-86

"Combray"
In Search of Lost Time, Remembrance of Things Past (1913-1927), Vol I: Swann's Way (1913)

Sec. 121
Some Thoughts Concerning Education (1693)

The Critic as Artist (1891), Part II

written after 1908
in The Mad Poet's Diary, T 2734
1896 - 1930

Gantt (1910) Work, Wages, and Profits: Their Influence on the Cost of Living, p. 116. cited in: Daniel A. Wren (1994) The evolution of management thought. p. 137.
Work, Wages, and Profits: Their Influence on the Cost of Living. 1910

‘student revolutionaries’
Imre Lakatos (1974) " From Criticism and the Growth of Knowledge http://www.inf.fu-berlin.de/lehre/pmo/eng/Lakatos-Falsification.pdf". as cited in: Thora Margareta Bertilsson (2009) Peirce's Theory of Inquiry and Beyond. p. 41.

Die Möglichkeit aller Philosophie ... dass sich die Intelligenz durch Selbstberührung eine Selbstgesezmäßige Bewegung - d.i. eine eigne Form der Tätigkeit gibt.
Schriften, p. 63, as translated in Walter Benjamin: Selected Writings: Volume 1, 1913-1926 (1996), p. 133

The Trouble With Being Born (1973)

The Fundamental Equations for Electromagnetic Processes in Moving Bodies (1907)

Francis of Assisi, Rule of 1221, Rule 11 http://www.sacred-texts.com/chr/wosf/wosf06.htm/ - That the Brothers ought not to speak or detract, but ought to love one another.
Disputed, Preach the gospel, and if necessary, use words.

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 601.

Speech to the Association of Los Alamos Scientists (2 November 1945) http://www.atomicarchive.com/Docs/ManhattanProject/OppyFarewell.shtml

to reckon him who taught me this Art equally dear to me as my parents, to share my substance with him, and relieve his necessities if required; to look upon his offspring in the same footing as my own brothers, and to teach them this art, if they shall wish to learn it, without fee or stipulation; and that by precept, lecture, and every other mode of instruction, I will impart a knowledge of the Art to my own sons, and those of my teachers, and to disciples bound by a stipulation and oath according to the law of medicine, but to none others.
Variant translation: I swear by Apollo Physician and Asclepius and Hygieia and Panaceia and all the gods and goddesses, making them my witnesses, that I will fulfil according to my ability and judgment this oath and this covenant ...
As translated in The Hippocratic Oath : Text, Translation, and Interpretation (1943) , by Ludwig Edelstein.
Oath of Hippocrates (c. 400 BC)

Address to Grand Jury (1885)
Context: But last year, while I was yet in Montana, while I was passing before the catholic church, the priest, the Revd. Father Frederick Ebeville, curate of the church of the Immaculate Conception at Benton, said to me "I am glad to see you, is your family here?" I said yes; he said "Go and bring them to the altar, I want to bless you before you go away " and with Gabriel Dumont and my family we all went on our kness at the altar, the priest put on his surplice and he took holy water and was going to bless us. I said will you allow me to pronounce a prayer while you bless me; he said yes, I want to know what it is. I told him the prayer, it is speaking to God "My father bless me, according to the views of thy Providence which are beautiful and without measure." He said to me : "You can say that prayer while I bless you " Well he blessed me. I pronounced that prayer for myself, for my children and for Gabriel Dumont. When the glorious general Middleton fired on us during three days and on our families and when shells went and bullets went as thick as mosquitoes in the hot day of summer, when I saw my children, my wife, myself and Gabriel Dumont were escaping, I said that nothing but the blessing without measure of Father Frederick Ebeville could save me, and that can save me to-day from these charges.

Markings (1964)
Context: You are not the oil, you are not the air — merely the point of combustion, the flash-point where the light is born. You are merely the lens in the beam. You can only receive, give, and possess the light as the lens does. If you seek yourself, you rob the lens of its transparency. You will know life and be acknowledged by it according to your degree of transparency — your capacity, that is, to vanish as an end and remain purely as a means.

1860s, Letter to James C. Conkling (1863)
Context: A compromise, to be effective, must be made either with those who control the rebel army, or with the people first liberated from the domination of that army, by the success of our own army. Now allow me to assure you, that no word or intimation, from that rebel army, or from any of the men controlling it, in relation to any peace compromise, has ever come to my knowledge or belief. All charges and insinuations to the contrary, are deceptive and groundless. And I promise you, that if any such proposition shall hereafter come, it shall not be rejected, and kept a secret from you. I freely acknowledge myself the servant of the people, according to the bond of service — the United States constitution; and that, as such, I am responsible to them.

Stobaeus, Florilegium, XL, VI, 24, as reported in Harbottle's Dictionary of Quotations (1897), p. 515.

Arithmetica Universalis (1707)
Context: The Antients, as we learn from Pappus, in vain endeavour'd at the Trisection of an Angle, and the finding out of two mean Proportionals by a right line and a Circle. Afterwards they began to consider the Properties of several other Lines. as the Conchoid, the Cissoid, and the Conick Sections, and by some of these to solve these Problems. At length, having more throughly examin'd the Matter, and the Conick Sections being receiv'd into Geometry, they distinguish'd Problems into three Kinds: viz. (1.) Into Plane ones, which deriving their Original from Lines on a Plane, may be solv'd by a right Line and a Circle; (2.) Into Solid ones, which were solved by Lines deriving their Original from the Consideration of a Solid, that is, of a Cone; (3.) And Linear ones, to the Solution of which were requir'd Lines more compounded. And according to this Distinction, we are not to solve solid Problems by other Lines than the Conick Sections; especially if no other Lines but right ones, a Circle, and the Conick Sections, must be receiv'd into Geometry. But the Moderns advancing yet much farther, have receiv'd into Geometry all Lines that can be express'd by Æquations, and have distinguish'd, according to the Dimensions of the Æquations, those Lines into Kinds; and have made it a Law, that you are not to construct a Problem by a Line of a superior Kind, that may be constructed by one of an inferior one. In the Contemplation of Lines, and finding out their Properties, I like their Distinction of them into Kinds, according to the Dimensions thy Æquations by which they are defin'd. But it is not the Æquation, but the Description that makes the Curve to be a Geometrical one.<!--pp.227-228

Hor-watit signifies "the only Horus
Djeser-Djeseru inscriptions
Context: Hear ye, all persons! Ye people as many as ye are! I have done things according to the design of my heart. … I have restored that which was in ruins, I have raised up that which was unfinished since the Asiatics were in the midst of the Northland, and the barbarians were in the midst of them, overthrowing that which was made, while they ruled in ignorance of Re. He did not do according to the divine command until my majesty. When I was firm upon the throne of Re, I was ennobled until the two periods of years... I came as Hor-watit flaming against my enemies.

Hérodiade.
Hérodiade (1898)
Context: I feel in my sinews
The spreading of shadows
Converging together
With a shiver
And in solitary vigil
After flights triumphal
My head rise
From this scythe
Through a clean rupture
That serves to dissever
The ancient disharmony
With the body
As drunk from fasting
It persists in following
With a haggard bound
Its gaze profound
Up where the frozen
Absolute has chosen
That nothing shall measure
Its vastness, O glacier
But according to a ritual
Illumined by the principle
That chose my consecration
It extends a salutation.

No. 163 (8 October 1751)
The Rambler (1750–1752)
Context: Every man is rich or poor according to the proportion between his desires and his enjoyments; any enlargement of wishes is therefore equally destructive to happiness with the diminution of possession, and he that teaches another to long for what he never shall obtain is no less an enemy to his quiet than if he had robbed him of part of his patrimony.

On the Sermon on the Mount, as translated by William Findlay (1888), Book I, Ch. 1 http://www.newadvent.org/fathers/16011.htm
Context: If any one will piously and soberly consider the sermon which our Lord Jesus spoke on the mount, as we read it in the Gospel according to Matthew, I think that he will find in it, so far as regards the highest morals, a perfect standard of the Christian life: and this we do not rashly venture to promise, but gather it from the very words of the Lord Himself. For the sermon itself is brought to a close in such a way, that it is clear there are in it all the precepts which go to mould the life. … He has sufficiently indicated, as I think, that these sayings which He uttered on the mount so perfectly guide the life of those who may be willing to live according to them, that they may justly be compared to one building upon a rock.

"Note on the Plan of Nietzsche's Beyond Good and Evil", Interpretation: A Journal of Political Philosophy 3, nos. 2 and 3 (1973)

The History of the Quakers (1762)
Context: You have already heard that the Quakers date their epoch from Christ, who, according to them, was the first Quaker. Religion, say they, was corrupted almost immediately after His death, and remained in that state of corruption about sixteen hundred years. But there were always a few of the faithful concealed in the world, who carefully preserved the sacred fire, which was extinguished in all but themselves; till at length this light shone out in England in 1642.
It was at the time when Great Britain was distracted by intestine wars, which three or four sects had raised in the name of God, that one George Fox, a native of Leicestershire, and son of a silk-weaver, took it into his head to preach the Word, and, as he pretended, with all the requisites of a true apostle; that is, without being able either to read or write. He was a young man, about twenty-five years of age, of irreproachable manners, and religiously mad. He was clad in leather from head to foot, and travelled from one village to another, exclaiming against the war and the clergy.

As translated by William Scott Wilson. This first sentence of this passage was used as a military slogan during the early 20th century to encourage soldiers to throw themselves into battle. Variant translations:
Bushido is realised in the presence of death. In the case of having to choose between life and death you should choose death. There is no other reasoning. Move on with determination. To say dying without attaining ones aim is a foolish sacrifice of life is the flippant attitude of the sophisticates in the Kamigata area. In such a case it is difficult to make the right judgement. No one longs for death. We can speculate on whatever we like. But if we live without having attaining that aim, we are cowards. This is an important point and the correct path of the Samurai. When we calmly think of death morning and evening and are in despair, We are able to gain freedom in the way of the Samurai. Only then can we fulfil our duty without making mistakes in life.
By the Way of the warrior is meant death. The Way of the warrior is death. This means choosing death whenever there is a choice between life and death. It means nothing more than this. It means to see things through, being resolved.
I have found that the Way of the samurai is death. This means that when you are compelled to choose between life and death, you must quickly choose death.
The way of the Samurai is in death.
I have found the essence of Bushido: to die!
Hagakure (c. 1716)
Context: The Way of the Samurai is found in death. When it comes to either/or, there is only the quick choice of death. It is not particularly difficult. Be determined and advance. To say that dying without reaching one's aim is to die a dog's death is the frivolous way of sophisticates. When pressed with the choice of life or death, it is not necessary to gain one's aim.
We all want to live. And in large part we make our logic according to what we like. But not having attained our aim and continuing to live is cowardice. This is a thin dangerous line. To die without gaining one's aim is a dog's death and fanaticism. But there is no shame in this. This is the substance of the Way of the Samurai. If by setting one's heart right every morning and evening, one is able to live as though his body were already dead, he gains freedom in the Way. His whole life will be without blame, and he will succeed in his calling.

Source: Discipleship (1937), Revenge, p. 141.
Context: The right way to requite evil, according to Jesus, is not to resist it. This saying of Christ removes the Church from the sphere of politics and law. The Church is not to be a national community like the old Israel, but a community of believers without political or national ties. The old Israel had been both — the chosen people of God and a national community, and it was therefore his will that they should meet force with force. But with the Church it is different: it has abandoned political and national status, and therefore it must patiently endure aggression. Otherwise evil will be heaped upon evil. Only thus can fellowship be established and maintained.
At this point it becomes evident that when a Christian meets with injustice, he no longer clings to his rights and defends them at all costs. He is absolutely free from possessions and bound to Christ alone. Again, his witness to this exclusive adherence to Jesus creates the only workable basis for fellowship, and leaves the aggressor for him to deal with.
The only way to overcome evil is to let it run itself to a stand-still because it does not find the resistance it is looking for. Resistance merely creates further evil and adds fuel to the flames. But when evil meets no opposition and encounters no obstacle but only patient endurance, its sting is drawn, and at last it meets an opponent which is more than its match. Of course this can only happen when the last ounce of resistance is abandoned, and the renunciation of revenge is complete. Then evil cannot find its mark, it can breed no further evil, and is left barren.

The Problem of Peace (1954)
Context: We have learned to tolerate the facts of war: that men are killed en masse — some twenty million in the Second World War — that whole cities and their inhabitants are annihilated by the atomic bomb, that men are turned into living torches by incendiary bombs. We learn of these things from the radio or newspapers and we judge them according to whether they signify success for the group of peoples to which we belong, or for our enemies. When we do admit to ourselves that such acts are the results of inhuman conduct, our admission is accompanied by the thought that the very fact of war itself leaves us no option but to accept them. In resigning ourselves to our fate without a struggle, we are guilty of inhumanity.

2015, Eulogy for the Honorable Reverend Clementa Pinckney (June 2015)
Context: This whole week, I’ve been reflecting on this idea of grace. The grace of the families who lost loved ones. The grace that Reverend Pinckney would preach about in his sermons. The grace described in one of my favorite hymnals -- the one we all know: Amazing grace, how sweet the sound that saved a wretch like me. I once was lost, but now I’m found; was blind but now I see. According to the Christian tradition, grace is not earned. Grace is not merited. It’s not something we deserve. Rather, grace is the free and benevolent favor of God as manifested in the salvation of sinners and the bestowal of blessings.

Source: The Absorbent Mind (1949), Ch. 27 : The Teacher's Preparation, p. 283; part of this has become paraphrased as :
Context: One who has drunk at the fountain of spiritual happiness says good-by of his own accord to the satisfactions that come from a higher professional status … What is the greatest sign of success for a teacher thus transformed? It is to be able to say, "The children are now working as if I did not exist."

Letter to the members http://memory.loc.gov/cgi-bin/ampage?collId=mgw2&fileName=gwpage039.db&recNum=111 of The New Church in Baltimore (22 January 1793), published in The Writings Of George Washington (1835) by Jared Sparks, p. 201
1790s
Context: We have abundant reason to rejoice, that, in this land, the light of truth and reason has triumphed over the power of bigotry and superstition, and that every person may here worship God according to the dictates of his own heart. In this enlightened age, & in this land of equal liberty, it is our boast, that a man's religious tenets will not forfeit the protection of the laws, nor deprive him of the right of attaining & holding the highest offices that are known in the United States.
Your prayers for my present and future felicity are received with gratitude; and I sincerely wish, Gentlemen, that you may in your social and individual capacities taste those blessings, which a gracious God bestows upon the righteous.

"The Nobel Evening Address" p. 115.
The Dalai Lama: A Policy of Kindness (1990)
Context: Buddhism does not accept a theory of God, or a creator. According to Buddhism, one's own actions are the creator, ultimately. Some people say that, from a certain angle, Buddhism is not a religion but rather a science of mind. Religion has much involvement with faith. Sometimes it seems that there is quite a distance between a way of thinking based on faith and one entirely based on experiment, remaining skeptical. Unless you find something through investigation, you do not want to accept it as fact. From one viewpoint, Buddhism is a religion, from another viewpoint Buddhism is a science of mind and not a religion. Buddhism can be a bridge between these two sides. Therefore, with this conviction I try to have closer ties with scientists, mainly in the fields of cosmology, psychology, neurobiology and physics. In these fields there are insights to share, and to a certain extent we can work together.

Book II, 2.35-[1]-[3]
History of the Peloponnesian War, Book II
Context: I could have wished that the reputations of many brave men were not to be imperilled in the mouth of a single individual, to stand or fall according as he spoke well or ill. For it is hard to speak properly upon a subject where it is even difficult to convince your hearers that you are speaking the truth. On the one hand, the friend who is familiar with every fact of the story may think that some point has not been set forth with that fullness which he wishes and knows it to deserve; on the other, he who is a stranger to the matter may be led by envy to suspect exaggeration if he hears anything above his own nature. For men can endure to hear others praised only so long as they can severally persuade themselves of their own ability to equal the actions recounted: when this point is passed, envy comes in and with it incredulity.

Letter to James Adger Smythe http://www.theodorerooseveltcenter.org/Research/Digital-Library/Record.aspx?libID=o266191 (26 November 1902), as quoted in speech by Edward de Veaux Morrell https://cdn.loc.gov/service/rbc/lcrbmrp/t2609/t2609.pdf (April 1904)
1900s
Context: I do not intend to appoint any unfit man to office. So far as I legitimately can I shall always endeavor to pay regard to the wishes and feelings of the people of each locality, but I cannot consent to take the position that the door of hope — the door of opportunity — is to be shut upon any man, no matter how worthy, purely upon the grounds of race or color. Such an attitude would, according to my convictions, be fundamentally wrong.

At the Root (1918)
Non-Fiction
Context: Man's respect for the imponderables varies according to his mental constitution and environment. Through certain modes of thought and training it can be elevated tremendously, yet there is always a limit. The man or nation of high culture may acknowledge to great lengths the restraints imposed by conventions and honour, but beyond a certain point primitive will or desire cannot be curbed. Denied anything ardently desired, the individual or state will argue and parley just so long — then, if the impelling motive be sufficiently great, will cast aside every rule and break down every acquired inhibition, plunging viciously after the object wished; all the more fantastically savage because of previous repression.

Autobiography (1936; 1949; 1958)
Context: Many a Congressman was a communalist under his national cloak. But the Congress leadership stood firm and, on the whole, refused to side with either communal party, or rather with any communal group. Long ago, right at the commencement of non-co-operation or even earlier, Gandhiji had laid down his formula for solving the communal problem. According to him, it could only be solved by goodwill and the generosity of the majority group, and so he was prepared to agree to everything that the Muslims might demand. He wanted to win them over, not to bargain with them. With foresight and a true sense of values he grasped at the reality that was worthwhile; but others who thought they knew the market price of everything, and were ignorant of the true value of anything, stuck to the methods of the market-place. They saw the cost of purchase with painful clearness, but they had no appreciation of the worth of the article they might have bought. <!-- p. 136

Vol. I, Ch. 14: Of the Mahuzzims, honoured by the King who doth according to his will
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: In scripture we are told of some trusting in God and others trusting in idols, and that God is our refuge, our strength, our defense. In this sense God is the rock of his people, and false Gods are called the rock of those that trust in them, Deut. xxxii. 4, 15, 18, 30, 31, 37. In the same sense the Gods of the King who shall do according to his will are called Mahuzzims, munitions, fortresses, protectors, guardians, or defenders.

The Ballot or the Bullet (1964), Speech in Cleveland, Ohio (April 3, 1964)
Context: I don’t mean go out and get violent; but at the same time you should never be nonviolent unless you run into some nonviolence. I’m nonviolent with those who are nonviolent with me. But when you drop that violence on me, then you’ve made me go insane, and I’m not responsible for what I do. And that’s the way every Negro should get. Any time you know you’re within the law, within your legal rights, within your moral rights, in accord with justice, then die for what you believe in. But don’t die alone. Let your dying be reciprocal. This is what is meant by equality. What’s good for the goose is good for the gander.

Source: The Montessori Method (1912), Ch. 1 : A Critical Consideration of the New Pedagogy in its Relation to Modern Science, p. 7.
Context: To prepare teachers in the method of the experimental sciences is not an easy matter. When we shall have instructed them in anthropometry and psychometry in the most minute manner possible, we shall have only created machines, whose usefulness will be most doubtful. Indeed, if it is after this fashion that we are to initiate our teachers into experiment, we shall remain forever in the field of theory. The teachers of the old school, prepared according to the principles of metaphysical philosophy, understood the ideas of certain men regarded as authorities, and moved the muscles of speech in talking of them, and the muscles of the eye in reading their theories. Our scientific teachers, instead, are familiar with certain instruments and know how to move the muscles of the hand and arm in order to use these instruments; besides this, they have an intellectual preparation which consists of a series of typical tests, which they have, in a barren and mechanical way, learned how to apply.
The difference is not substantial, for profound differences cannot exist in exterior technique alone, but lie rather within the inner man. Not with all our initiation into scientific experiment have we prepared new masters, for, after all, we have left them standing without the door of real experimental science; we have not admitted them to the noblest and most profound phase of such study, — to that experience which makes real scientists.

"The Quantum State of the Universe", Nuclear Physics (1984) <!-- B239, p. 258 -->
Context: Many people would claim that the boundary conditions are not part of physics but belong to metaphysics or religion. They would claim that nature had complete freedom to start the universe off any way it wanted. That may be so, but it could also have made it evolve in a completely arbitrary and random manner. Yet all the evidence is that it evolves in a regular way according to certain laws. It would therefore seem reasonable to suppose that there are also laws governing the boundary conditions.

Book VI
De Bello Gallico

Quoted in Alexandria Ocasio-Cortez met Greta Thunberg: 'Hope is contagious', The Guardian, Emma Brockes https://www.theguardian.com/environment/2019/jun/29/alexandria-ocasio-cortez-met-greta-thunberg-hope-contagious-climate|When (29 June 2019)
2019

In Is the Qur'an God's Word? https://www.youtube.com/watch?v=9RuQMD4yYWg

Ante-Nicene Christian library: v. 3 p. 6
Address to the Greeks

Source: What is Property? (1840), Ch. V

The New Course (1924).

Slaughterhouse-Five (1969)

1950s, What Desires Are Politically Important? (1950)

"Prayers" (1770)
Questions sur l'Encyclopédie (1770–1774)
Original: (fr) L’Éternel a ses desseins de toute éternité. Si la prière est d’accord avec ses volontés immuables, il est très inutile de lui demander ce qu’il a résolu de faire. Si on le prie de faire le contraire de ce qu’il a résolu, c’est le prier d’être faible, léger, inconstant; c’est croire qu’il soit tel, c’est se moquer de lui. Ou vous lui demandez une chose juste; en ce cas il la doit, et elle se fera sans qu’on l’en prie; c’est même se défier de lui que lui faire instance ou la chose est injuste, et alors on l’outrage. Vous êtes digne ou indigne de la grâce que vous implorez: si digne, il le sait mieux que vous; si indigne, on commet un crime de plus en demandant ce qu’on ne mérite pas.
En un mot, nous ne faisons des prières à Dieu que parce que nous l’avons fait à notre image. Nous le traitons comme un bacha, comme un sultan qu’on peut irriter ou apaiser.

The History of the Quakers (1762)

Umar ibn al-Khattab, Vol. 2, p. 389-390, also quoted in At-Tabqaat ul-Kabir, Vol. 3, p. 339
Last Advise

preface of his The World as Will and Representation., quoted in Londhe, S. (2008). A tribute to Hinduism: Thoughts and wisdom spanning continents and time about India and her culture. New Delhi: Pragun Publication.
The World as Will and Representation (1819; 1844; 1859)

The Sayings of Light and Love

Original: (de) Des Ritters Lied und Weise,
sie fand ich neu, doch nicht verwirrt;
verliess er unsre Gleise,
schritt er doch fest und unbeirrt.
Wollt ihr nach Regeln messen,
was nicht nach eurer Regeln Lauf,
der eignen Spur vergessen,
sucht davon erst die Regeln auf!
Source: Quotes from his operas, Die Meistersinger von Nürnberg, Hans Sachs, Act 1, Scene 3

Source: Foundations of Buddhism (1930)

(1995) Wavelets and Other Phase Space Localization Methods. In: Chatterji, S.D. (ed.). Proceedings of the International Congress of Mathematicians. Birkhäuser, Basel. [10.1007/978-3-0348-9078-6_8]

Speech to a meeting of the Communist Party of Czechoslovakia's Central Committee outlining the reforms known as Socialism with a human face, April 1, 1968. Quoted in Alexander Dubček: hope and despair in 1968 https://english.radio.cz/alexander-dubcek-hope-and-despair-1968-8588161 (January 22, 2009) by David Vaughan, Radio Prague

Napoleon : In His Own Words (1916)

Speech in the Reichstag (13 July 1934) on the Night of the Long Knives, quoted in Stephen H. Roberts, The House That Hitler Built (1945), p. 115

Source: 1860s, Letter to Horace Greeley (1862)

296d-297b
Statesman

Source: The World According to Garp, ch. 19

Source: Fahrenheit 451

Source: The Golden Lily

Source: Into the Wild

Source: Two-Part Invention: The Story of a Marriage

Source: Shadow Kiss

Source: Farewell Waltz

Source: Today I Will: A Year of Quotes, Notes, and Promises to Myself