
Source: Sociology of Religion (1922), p. 217
Source: Sociology of Religion (1922), p. 217
Speech regarding Civil Liberties and the War on Terrorism (November 20, 2006)
Source: "Government by Procedure", 1946, p. 381-82; As cited in: Albert Lepawsky (1949), Administration, p. 595
Where Is God (2009, Thomas Nelson publishers)
Paul Ryan, "Cybernetic Guerilla Warfare," Radical Software 3 (Spring 1971): 1
Development, Geography, and Economic Theory (1995), Ch. 2. Geography Lost and Found
Kobos, Andrzej (2009). Po drogach uczonych (in Polish). 4. Kraków: Polska Akademia Umiejętności, pp. 383–398. ISBN 978-83-7676-021-6.
Hosts and Guests (1918), Harper's Monthly ( August 1919 http://books.google.com/books?id=H2Q2AQAAMAAJ&q=%22Mankind+is+divisible+into+two+great+classes+hosts+and+guests%22&pg=PA425#v=onepage)
And Even Now http://www.gutenberg.org/dirs/etext99/evnow10.txt (1920)
Concerning the National Question and Social Patriotism http://www.marxists.org/archive/tito/1948/11/26.htm Speech held at the Slovene Academy of Arts and Sciences, November 26, 1948, Ljubljana
Speeches
Changing Concepts of Time (1952) p. 15.
Changing Concepts of Time (1952)
Source: 1950s, The painter and the audience' (1954), p. 108
Source: "The Study of Administration." 1937, p. 29
Source: 1920s, Coming of Age in Samoa (1928), p. 147; Partly cited in: E. Michael Jones (1993) Degenerate Moderns: Modernity As Rationalized Sexual Misbehavior. p. 24-25
As quoted in "The CNN 10 : Thinkers" (2013)
a curious analogy with the case of the quanta of physics
Source: The Mechanism of Economic Systems (1953), p. 103; As cited in: Prices Revalued as Information: Circuit Elements, online document 2013
"What is Philosophy? (Part 1)" http://www.xenosystems.net/what-is-philosophy/ (2013) (original emphasis)
Ferdinand de Saussure (1910), Saussure's Third Course of Lectures on General Linguistics (1910-1911) https://www.marxists.org/reference/subject/philosophy/works/fr/saussure.htm, Pergamon Press, 1993.
As quoted in Phillips' Book of Great Thoughts & Funny Sayings (1993) edited by Bob Phillips, p. 42
Quote by Jorn, after Egill Jacobson's exhibition in Kunstforeningen (1945)
1940 - 1948, Various sources
Source: Man's Moral Nature (1879), Ch. 1 : Lines of Cleavage
Robert Edouard Moritz. On Mathematics and Mathematicians https://archive.org/details/onmathematicsmat00mori, 1914, 1942, 1958; p. v; Preface, lead sentence
"Sense and Sensibility"
The Common Sense of Science (1951)
Source: Man on His Own: Essays in the Philosophy of Religion (1959), p. 138
Interpretations of Poetry and Religion http://hdl.handle.net/2027/uc2.ark:/13960/t3028sf4m?urlappend=%3Bseq=72 (1900), p. 54
Other works
Collected Works, Vol. 26, pp. 22–27.
Collected Works
The Accidental Species: Misunderstandings of Human Evolution, by Henry Gee, p. 12
"The Corpus", from Anarchism Is Not Enough (London: Jonathan Cape, 1928)
Scotland in the World Forum (February 4, 2008)
Cited in: Rex Robert Dolan (1967). The big change: the challenge to radical change in the Church.
Source: The step to man, 1966, p.178.
On the kde-licensing mailing list, (13 April 1998) https://marc.info/?l=kde-licensing&m=89249041326259&w=2
1990s
Leoš Janáček: Letters and Reminiscences (Stedron, Bohumir, ed. Translated by Geraldine Thomsen. Prague: Artia, 1995).
2010s, Update on Investigations in Ferguson (2015)
Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix A: The Essays in their Systematic Connexion, p.387-8
Source: Philosophy and Real Politics (2008), p. 28.
“Every active deed is etched in the matrix of passivity.”
Source: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 540
Thomas H. Davenport, "Need radical innovation and continuous improvement? Integrate process reengineering and TQM." Planning Review 21.3 (1993): 6-12.
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 5.
Thanking to Libyan Administration and the country, during his final speech, (January 2011). http://www.al-bab.com/arab/docs/tunisia/ben_ali_speech_10012011.htm.
Source: The theory of environmental policy, 1988, p. 1
Source: The Cybernetic Sculpture of Tsai Wen-Ying, 1989, p. 66-67
“His active Soul a thousand waies divides,
And swift through all imaginations glides.”
The Works of Publius Virgilius Maro (2nd ed. 1654), Virgil's Æneis
Twitter quote - Dr. Rudy Tanzi (@RudyTanzi), https://twitter.com/RudyTanzi/status/601019940255232001
Innovations and Entrepreneurship (1985)
1960s - 1980s
2000s, 2008, Address to the United Nations General Assembly (September 2008)
Quotes from: 'Ideological Superstructure'
1926 - 1941, Rußland: Die Rekonstruktion der Architektur in der Sowjetunion' (1929)
Source: 1970's, I Am Searching For Field Character,' 1973/74, p. 48
revolution
Selections from the Prison Notebooks (1971).
Section VI: “Let There Be Light”, p. 36 (Note: different pagination from other references here) http://www.gutenberg.org/catalog/world/readfile?fk_files=1497285&pageno=36
1910s, The New Freedom (1913)
Sources of Chinese Tradition (1999), vol. 1, pp. 179-180
Human nature is evil
Buddhist Economics
Non-Fiction, English Literature: A Survey for Students (1958, revised 1974)
"Trashing Populism: Dim-Bulb Academic Vs. Deplorables," https://townhall.com/columnists/ilanamercer/2018/04/13/trashing-populism-dimbulb-academic-vs-deplorables-n2470579 Townhall.com, April 18, 2018
2010s, 2018
Referring to Kevin Rudd's first eight months, 7.30 Report, August 6, 2008. 7.30 Report Interview http://www.abc.net.au/7.30/content/2008/s2326431.htm
September 13, 1936
India's Rebirth
'Raymond Aron' p. 35
Essays and reviews, Cultural Amnesia: Notes in the Margin of My Time (2007)
Source: Full House (1996), p. 212
Source: "What I Believe" (1930), pp. 7-8
“Active Evil is better than Passive Good.”
1780s, Annotations to Lavater (1788)
Germain Bapst's diary entry (18 February 1920), quoted in Gordon Wright, Raymond Poincaré and the French Presidency (New York: Octagon Books, 1967), pp. 241-242.
About
Representative Writings (1981), pp. xvi-xvii
https://foreignpolicy.com/articles/2010/02/16/life_after_kim
Life After Kim
February 16, 2010
Foreign Policy
March 1, 2013
https://www.webcitation.org/6EyqdXfyA?url=http://www.foreignpolicy.com/articles/2010/02/16/life_after_kim?page=full
March 9, 2013
no
Source: Biographia Literaria (1817), Ch. XIV.
Context: The poet, described in ideal perfection, brings the whole soul of man into activity, with the subordination of its faculties to each other according to their relative worth and dignity. He diffuses a tone and spirit of unity, that blends, and (as it were) fuses, each into each, by that synthetic and magical power, to which I would exclusively appropriate the name of Imagination.
Looking for an Honest Man (2009)
Context: I turned to [Aristotle's] De Anima (On Soul), expecting to get help with understanding the difference between a living human being and its corpse, relevant for the difficult task of determining whether some persons on a respirator are alive or dead. I discovered to my amazement that Aristotle has almost no interest in the difference between the living and the dead. Instead, one learns most about life and soul not, as we moderns might suspect, from the boundary conditions when an organism comes into being or passes away, but rather when the organism is at its peak, its capacious body actively at work in energetic relation to—that is, in "souling"—the world: in the activities of sensing, imagining, desiring, moving, and thinking. Even more surprising, in place of our dualistic ideas of soul as either a "ghost in the machine," invoked by some in order to save the notion of free will, or as a separate immortal entity that departs the body at the time of death, invoked by others to address the disturbing fact of apparent personal extinction, Aristotle offers a powerful and still defensible holistic idea of soul as the empowered and empowering "form of a naturally organic body." "Soul" names the unified powers of aliveness, awareness, action, and appetite that living beings all manifest.
This is not mysticism or superstition, but biological fact, albeit one that, against current prejudice, recognizes the difference between mere material and its empowering form. Consider, for example, the eye. The eye's power of sight, though it "resides in" and is inseparable from material, is not itself material. Its light-absorbing chemicals do not see the light they absorb. Like any organ, the eye has extension, takes up space, can be touched and grasped by the hand. But neither the power of the eye — sight — nor sight's activity — seeing — is extended, touchable, corporeal. Sight and seeing are powers and activities of soul, relying on the underlying materials but not reducible to them. Moreover, sight and seeing are not knowable through our objectified science, but only through lived experience. A blind neuroscientist could give precise quantitative details regarding electrical discharges in the eye produced by the stimulus of light, and a blind craftsman could with instruction fashion a good material model of the eye; but sight and seeing can be known only by one who sees.
Tertium Organum (1922)
Context: Generally speaking, the significance of the indirect results may very often be of more importance than the significance of direct ones. And since we are able to trace how the energy of love transforms itself into instincts, ideas, creative forces on different planes of life; into symbols of art, song, music, poetry; so can we easily imagine how the same energy may transform itself into a higher order of intuition, into a higher consciousness which will reveal to us a marvelous and mysterious world.
In all living nature (and perhaps also in that which we consider as dead) love is the motive force which drives the creative activity in the most diverse directions.
Context: : These have often been attributed to Thomas Jefferson, but also to Thomas Paine, Abraham Lincoln, and many others; Lord Denning in The Road to Justice (1988) states that the phrase originated in a statement of Irish orator John Philpot Curran in 1790: "It is the common fate of the indolent to see their rights become a prey to the active. The condition upon which God hath given liberty to man is eternal vigilance."
The Paris Review interview
Context: Many writers write a great deal, but very few write more than a very little of the real thing. So most writing must be displaced activity. When cockerels confront each other and daren’t fight, they busily start pecking imaginary grains off to the side. That’s displaced activity. Much of what we do at any level is a bit like that, I fancy. But hard to know which is which. On the other hand, the machinery has to be kept running. The big problem for those who write verse is keeping the machine running without simply exercising evasion of the real confrontation. If Ulanova, the ballerina, missed one day of practice, she couldn’t get back to peak fitness without a week of hard work. Dickens said the same about his writing—if he missed a day he needed a week of hard slog to get back into the flow.
"Women and the Myth of Consumerism", Ramparts (1969) http://fair-use.org/ellen-willis/women-and-the-myth-of-consumerism
Context: Under present conditions, people are preoccupied with consumer goods not because they are brainwashed but because buying is the one pleasurable activity not only permitted but actively encouraged by our rulers. The pleasure of eating an ice cream cone may be minor compared to the pleasure of meaningful, autonomous work, but the former is easily available and the latter is not. A poor family would undoubtedly rather have a decent apartment than a new TV, but since they are unlikely to get the apartment, what is to be gained by not getting the TV?
Pt. III, sec. 2, ch. 24 Lectures on the History of History Vol 1 p. 21 John Sibree translation (1857), 1914
Lectures on the Philosophy of History (1832), Volume 1
Context: Although Freedom is, primarily, an undeveloped idea, the means it uses are external and phenomenal; presenting themselves in History to our sensuous vision. The first glance at History convinces us that the actions of men proceed from their needs, their passions, their characters and talents; and impresses us with the belief that such needs, passions and interests are the sole springs of action — the efficient agents in this scene of activity. Among these may, perhaps, be found aims of a liberal or universal kind — benevolence it may be, or noble patriotism; but such virtues and general views are but insignificant as compared with the World and its doings. We may perhaps see the Ideal of Reason actualized in those who adopt such aims, and within the sphere of their influence; but they bear only a trifling proportion to the mass of the human race; and the extent of that influence is limited accordingly. Passions, private aims, and the satisfaction of selfish desires, are on the other hand, most effective springs of action. Their power lies in the fact that they respect none of the limitations which justice and morality would impose on them; and that these natural impulses have a more direct influence over man than the artificial and tedious discipline that tends to order and self-restraint, law and morality. When we look at this display of passions, and the consequences of their violence; the Unreason which is associated not, only with them, but even (rather we might say especially) with good designs and righteous aims; when we see the evil, the vice, the ruin that has befallen the most flourishing kingdoms which the mind of man ever created, we can scarce avoid being filled with sorrow at this universal taint of corruption: and, since this decay is not the work of mere Nature, but of the Human Will — a moral embitterment — a revolt of the Good Spirit (if it have a place within us) may well be the result of our reflections.
“Defiance is the reaction against activity (aggression) of the environment.”
Sadism and Masochism : The Psychology of Hatred and Cruelty, Vol. 1 (1939), p. 46
Context: An intense, unyielding stubbornness hides beneath an apparent obedience (the patient brings a vast number of dreams; his associations become endless; he produces an inexhaustible number of recollections, which seem to him very important but are actually of little moment; or he goes off upon some byroad suggested by the analyst and leads the latter into a blind alley).
The child manifests the same reactions of defiance and obedience. The child, too, can hide his stubbornness behind an excessive docility (the parent's command: You must be industrious. Industry may become a mania so that the child neither goes out nor has time to sleep). Obedience is the giving up of the resistance; obstinacy the setting up of fresh resistances. This resistance is externally active. We have in recent years had sufficient opportunity to observe the law of resistance (the passive resistance). Activity and defiance show great differences. Defiance is the reaction against activity (aggression) of the environment. It may then manifest itself actively or passively and stands in the service of the defensive tendency of the ego. Every resistance reveals the ego (one's own) in conflict with another.
Draft for a Statement of Human Obligation (1943)
Context: The proportions of good and evil in any society depend partly upon the proportion of consent to that of refusal and partly upon the distribution of power between those who consent and those who refuse.
If any power of any kind is in the hands of a man who has not given total, sincere, and enlightened consent to this obligation such power is misplaced.
If a man has willfully refused to consent, then it is in itself a criminal activity for him to exercise any function, major or minor, public or private, which gives him control over people's lives. All those who, with knowledge of his mind, have acquiesced in his exercise of the function are accessories to the crime.
Any State whose whole official doctrine constitutes an incitement to this crime is itself wholly criminal. It can retain no trace of legitimacy.
Any State whose official doctrine is not primarily directed against this crime in all its forms is lacking in full legitimacy.
Any legal system which contains no provisions against this crime is without the essence of legality. Any legal system which provides against some forms of this crime but not others is without the full character of legality.
Any government whose members commit this crime, or authorize it in their subordinates, has betrayed its function.