Stanley
Alessandra
1995-12-07
Dmitri Volkogonov, 67, Historian Who Debunked Heroes, Dies
New York Times
https://web.archive.org/web/20110120220404/http://www.nytimes.com/1995/12/07/world/dmitri-volkogonov-67-historian-who-debunked-heroes-dies.html
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Quotes about alteration
page 6
Teaching as a Subversive Activity (1969)
Preface, p. vii http://books.google.com/books?id=MW8SAAAAIAAJ&pg=PP11&dq=%22I+have+not+written%22
1910s, The New Freedom (1913)
Introduction (p. cli)
The Lusiad; Or, The Discovery of India: an Epic Poem (1776)
Source: Interview, 1998, pp. 146–147
Arrow and Hicks (1972) From Nobel Lectures, Economics 1969-1980, Editor Assar Lindbeck, World Scientific Publishing Co., Singapore, 1992 ( online http://www.nobelprize.org/nobel_prizes/economics/laureates/1972/presentation-speech.html)
1970s-1980s
6 short quotes from: 'The Origin of Art'
Homage to the square' (1964)
[Who's Who in Contemporary Gay & Lesbian History: From World War II to the Present Day, ISBN 041522974X, 2001, Aldrich, Robert and Wotherspoon, Gary (eds)]
Source: 2010s, Gettysburg: The Last Invasion (2013), p. 15
No.14. The Bride of Lammermuir — LUCY ASHTON.
Literary Remains
Misattributed to Tryon Edwards by a number of websites, thinkexist.com and quoteland.com among others. This quote does appear on p. 23 of Edwards' compilation, A Dictionary of Thoughts; however, it is clearly identified there as a quote by Hugh Blair, the Scottish author and preacher.
A genuine Tryon Edwards quote on the subject of anxiety appears above in the Sourced section ( from p. 22 of A Dictionary of Thoughts. )
Misattributed
““I frankly doubt that.”
“Ah. That is your privilege. But doubt doesn’t alter fact, sir.””
Book 2, Chapter 2 (p. 124)
Downbelow Station (1981)
Kenneth Arrow and John Hicks (1972) From Nobel Lectures, Economics 1969-1980, Editor Assar Lindbeck, World Scientific Publishing Co., Singapore, 1992 ( online http://www.nobelprize.org/nobel_prizes/economics/laureates/1972/presentation-speech.html)
“Drugs and terrorism are both mind-altering and deadly.”
Counterterrorism and Cybersecurity: Total Information Awareness (2nd Edition), 2015
2014, Speech: Sponsorship Speech for the FY 2015 National Budget
Source: The Principles of Political Economy and Taxation (1821) (Third Edition), Chapter XXVII, Currency and Banks, p. 246
Source: Advanced Systems Thinking, Engineering and Management (2003), p. 25
"The Context for Creating a Transformed World: A World That Works for Everyone." 'Article in 'The Graduate Review (April 1980) by Mary Earle & Neal Rogin.
First Memoir.
The Mechanical Theory of Heat (1867)
Incognito: The Secret Lives of The Brain
Cowan v. Duke of Buccleuch (1876), L. R. 2 Ap. Ca. 355.
Wood, Christopher. "Terrible Hard", Says Alice. London: Constable. 1970. (chapter 13)
Source: 1960s, "Hospitals: technology, structure and goals", 1965, p. 915
Address to the British Association for the Advancement of Science (1898)
Source: Academy Series - Priscilla "Hutch" Hutchins, Odyssey (2006), Chapter 16 (p. 142)
Source: The transformation of American industrial relations, 1986, p. 147
As quoted by W. S. Eichelberger, "The Distances of the Heavenly Bodies," http://www.jstor.org/stable/1639343 Science New Series, Vol. 43, No. 1110 (Apr. 7, 1916), pp. 475-483.
Source: 2010s, Marked for Death (2012), Ch. 13: "How to Turn the Tide", p. 208
Source: 1900s, Notes d'un Peintre (Notes of a Painter) (1908), p. 412
Tarikh-i-Firishta, translated by John Briggs under the title History of the Rise of the Mahomedan Power in India, first published in 1829, New Delhi Reprint 1981, Vol. I, pp. 27-37.
Quotes from Muslim medieval histories
1915 - 1925, Theses on the 'PROUN': from painting to architecture' (1920)
Jacobs v. Credit Lyonnais (1884), L. R. 12 Q. B. D. 601; 53 L. J. Q. B. 159.
Quote in his letter to brother Theo from Auvers, July 1890; as quoted in Vincent van Gogh, edited by Alfred H. Barr; Museum of Modern Art, New York, 1935 https://www.moma.org/documents/moma_catalogue_1996_300061887.pdf, (letter 648), p. 26
1890s
As quoted in Opinion Journal (22 July 2006) http://www.opinionjournal.com/editorial/feature.html?id=110008690
First Inaugural Address http://www.presidency.ucsb.edu/ws/index.php?pid=25831 (4 March 1913)
1910s
Jerry I. Porras and Peter J. Robertson (1992). "Organisational development: Theory, practice and research", in: M. Dunnette, L. Hough (Eds), Consulting Psychologist Press, Palo Alto, p. 723
As quoted in Anecdotes, Observations, and Characters, of Books and Men (1820) by Joseph Spence [published from the original papers; with notes, and a life of the author, by Samuel Weller Singer]; "Spence's Anecdotes", Section IV. pp. 134–136.
Attributed
Source: Practical Pictorial Photography, 1898, Printing the picture and controlling its formation, p. 79
Cooperation among Animals with Human Implications (1951), page 213 (cited in "The Altruism Equation", by Lee Alan Dugatkin (2006), page 58).
As quoted in "Bruce almighty: What drives Tribe's presenter-explorer Bruce Parry?" by Ed Caesar in The Independent (11 August 2007) http://www.independent.co.uk/news/people/bruce-almighty-what-drives-tribes-presenterexplorer-bruce-parry-461007.html
1960s, The Role of the Behavioral Scientist in the Civil Rights Movement (1967)
Asia and Western Dominance: a survey of the Vasco Da Gama epoch of Asian history, 1498–1945
p, 128
Competing Technologies, Increasing Returns and Lock-in by Historical Events, (1989)
Response to a Jerusalem Post (1 March 2006) article which portrayed him as endorsing a "dual covenant" theology in which Jews are saved with a "special relationship with God and so need not become Christians to get to heaven." in The Jerusalem Post (2 March 2006)
" The evolution of adventure in literature and life or Will there ever be a good adventure novel about an astronaut? http://tuvalu.santafe.edu/~jdf/papers/adventure4.pdf".
Source: Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson (1990), p. 1
Poem Present in Absence http://www.bartleby.com/101/197.html
Attribution likely but not proven http://links.jstor.org/sici?sici=0026-7937(191107)6%3A3%3C383%3ATAO%22HT%3E2.0.CO%3B2-B
From Is Capital Income? (1921) by George H. Earle, Jr.
An Old Chaos: Frozen Horses and Deserts of Brick (p. 22)
The Silence of Animals: On Progress and Other Modern Myths (2013)
"Main Conclusions," Climate Science: Roger Pielke Sr. Research Group Weblog (undated) http://climatesci.org/main-conclusions/
The Book of Adler, by Søren Kierkegaard, Hong 1998 p. 117
1840s, The Book on Adler (1846-1847)
Speech in Newcastle (9 October 1909), quoted in The Times (11 October 1909), p. 6
Chancellor of the Exchequer
The Book of Wonder http://www.gutenberg.org/dirs/etext05/8wond10.txt, Distressing Tale of Thangobrind the Jeweller
Source: Psychic Politics: An Aspect Psychology Book (1976), p. 166
As quoted in "Ben Carson’s Troubling Connection" http://www.nationalreview.com/article/396193/ben-carsons-troubling-connection-jim-geraghty, National Review (January 12, 2015)
Twitter quote - Dr. Rudy Tanzi (@RudyTanzi), https://twitter.com/RudyTanzi/status/601019940255232001
Source: Voices offstage: a book of memoirs, (1968), p. 237; Cited in: Michael A. Morrison (1999) John Barrymore, Shakespearean Actor. p. 345
Source: The Social Problems of an Industrial Civilisation, 1945, p. 116; Cited in Supervisory Management, (1963), Vol. 8, p. 58
Source: The Christian Agnostic (1965), p.224
Describing his first deliberate ingestion of LSD on the 19th of April 1943, in Ch. 1 : How LSD Originated http://www.psychedelic-library.org/child1.htm
LSD : My Problem Child (1980)
Context: 4/19/43 16:20: 0.5 cc of 1/2 promil aqueous solution of diethylamide tartrate orally = 0.25 mg tartrate. Taken diluted with about 10 cc water. Tasteless.
17:00: Beginning dizziness, feeling of anxiety, visual distortions, symptoms of paralysis, desire to laugh.
Supplement of 4/21: Home by bicycle. From 18:00- ca.20:00 most severe crisis. (See special report.)
Here the notes in my laboratory journal cease. I was able to write the last words only with great effort. By now it was already clear to me that LSD had been the cause of the remarkable experience of the previous Friday, for the altered perceptions were of the same type as before, only much more intense. I had to struggle to speak intelligibly. I asked my laboratory assistant, who was informed of the self-experiment, to escort me home. We went by bicycle, no automobile being available because of wartime restrictions on their use. On the way home, my condition began to assume threatening forms. Everything in my field of vision wavered and was distorted as if seen in a curved mirror. I also had the sensation of being unable to move from the spot. Nevertheless, my assistant later told me that we had traveled very rapidly. Finally, we arrived at home safe and sound, and I was just barely capable of asking my companion to summon our family doctor and request milk from the neighbors.
In spite of my delirious, bewildered condition, I had brief periods of clear and effective thinking — and chose milk as a nonspecific antidote for poisoning.
"The Science of History", (5 February 1864); lecture published in Representative Essays (1885) by George Haven Putnam, p. 274; Lord Acton quoted the first sentence of this statement in an address "The Study Of History" (11 June 1895) http://www.fordham.edu/halsall/mod/1906acton.html, and it has often since been misattributed to him. The phrase has also sometimes been misquoted as: Opinions alter, manners change, creeds rise and fall, but the moral laws are written on the table of eternity.
Context: Opinions alter, manners change, creeds rise and fall, but the moral law is written on the tablets of eternity. For every false word or unrighteous deed, for cruelty and oppression, for lust or vanity, the price has to be paid at last.
The Day the Universe Changed (1985), 1 - The Way We Are
Context: If something becomes common enough to turn into a ritual, and then starts to involve really large numbers of people, that's when the ritual becomes something else. It becomes widespread enough to affect the general agreement we all share. So, that's when the responsibility for running it goes out of your hands to be taken over by the institutions set up to run the rituals that matter on a regular basis, so that people can have clear rules and regulations to follow if they decide to get up to that particular ritual. The institutions take the admin out of daily life and run it for you: banking, government, sewage, tax collecting. Or, if you break the rules and regulations, one institution can take you out of daily life. This one: (James Burke displays a trial.) In every community, the law -- whether it's dressed up like this or the village elders telling you what the local custom is -- the law is all those rules I was on about earlier. I suppose what institutions like this do, most of all, is the dirty work. While they're putting them away here in the law court, for instance, that leaves us free to get on with making money, having a career, and avoiding the social responsibilities that these people have to deal with. And after a few centuries of this buck-passing, the institutions get big and powerful, and reach into everybody's lives so much they become hard to alter and virtually impossible to get rid of.
Hudibras, Part I (1663–1664)
Context: He cou'd foretel whats'ever was
By consequence to come to pass;
As death of great men, alterations,
Diseases, battles, inundations.
All this, without th' eclipse o' th' sun,
Or dreadful comet, he hath done,
By inward light; away as good,
And easy to be understood;
But with more lucky hit than those
That use to make the stars depose,
Like Knights o' th' post, and falsely charge
Upon themselves what others forge:
As if they were consenting to
All mischiefs in the world men do:
Or, like the Devil, did tempt and sway 'em
To rogueries, and then betray 'em.
Source: Something More, A Consideration of the Vast, Undeveloped Resources of Life (1920), p. 30
Context: The belief that the gods delighted especially in the gift of human blood was responsible for the widespread custom of offering up captured enemies, and sometimes even friends and relatives, upon the alter. A vast chasm separates this conception from the present belief in God as an ethical person, holy and righteous beyond comparison, who has boundless affection for his children, who seeks in every way possible to help them, and who longs to enter into a deeper companionship with them.
Samuel Marchbanks' Almanack (1967)
Context: Was driving through the countryside today with some people who insisted upon frequent recourse to a roadmap in order to discover, as they put it, "Just where they were." Reflected that for my part I generally have a pretty shrewd idea of just where I am; I am enclosed in the somewhat vulnerable fortress which is my body, and from that uneasy stronghold I make such sorties as I deem advisable into the realm about me. These people seemed to think that whizzing through space in a car really altered the universe for them, but they were wrong; each one remained right in the centre of his private universe, which is the only field of knowledge of which he has any direct experience.
As quoted in The Artist Observed: 28 interviews with contemporary artists (1991) by John Gruen, p. 3
Context: I feel ever so strongly that an artist must be nourished by his passions and his despairs. These things alter an artist whether for the good or the better or the worse. It must alter him. The feelings of desperation and unhappiness are more useful to an artist than the feeling of contentment, because desperation and unhappiness stretch your whole sensibility.
Comment on the protest activity at the 1968 Democratic National Convention, as quoted in "The Doctor Is In" by Curtis Wilkie, in The Boston Globe Magazine (7 February 1988), p. 16
As quoted in the editors note by Douglas Brinkley, in Fear and Loathing in America: The Brutal Odyssey of an Outlaw Journalist (2000), p. xvi ISBN 0747553459
1980s
Variant: I went to the Democratic Convention as a journalist, and returned a cold-blooded revolutionary.
Against the Galilaeans (c. 362)
Context: Men's works also are naturally perishable and mutable and subject to every kind of alteration. But since God is eternal, it follows that of such sort are his ordinances also. And since they are such, they are either the natures of things or are accordant with the nature of things. For how could nature be at variance with the ordinance of God? How could it fall out of harmony therewith?
Love is Enough (1872), Song I : Though the World Be A-Waning
Context: Love is enough: though the World be a-waning
And the woods have no voice but the voice of complaining,
Though the sky be too dark for dim eyes to discover
The gold-cups and daisies fair blooming thereunder,
Though the hills be held shadows, and the sea a dark wonder,
And this day draw a veil over all deeds passed over,
Yet their hands shall not tremble, their feet shall not falter;
The void shall not weary, the fear shall not alter
These lips and these eyes of the loved and the lover.
SGU, Podcast #326, October 15th, 2011 http://www.theskepticsguide.org/podcast/sgu/326
The Skeptics' Guide to the Universe, Podcast, 2010s
Context: In fact, there are many altered brain states where people may have a very vivid experience, or at least a vivid memory of their experience, precisely because they have impaired brain function. When you start dropping some of the higher brain functions out of the loop, like reality testing and things like that, … things can seem hyper-real. That could actually be a sign of brain dysfunction. It's similar to … somebody who is stoned thinking that they are really profound.
Tradition and the Individual Talent (1919)
Context: What happens when a new work of art is created, is something that happens simultaneously to all the works of art which preceded it. The existing monuments form an ideal order among themselves, which is modified by the introduction of the new (the really new) work of art among them. The existing order is complete before the new work arrives; for order to persist after the supervention of novelty, the whole existing order must be, if ever so slightly, altered; and so the relations, proportions, values of each work of art toward the whole are readjusted; and this is conformity between the old and the new.
Source: Consilience: The Unity of Knowledge (1998), p. 277-278.
Context: Few will doubt that humankind has created a planet-sized problem for itself. No one wished it so, but we are the first species to become a geophysical force, altering Earth's climate, a role previously reserved for tectonics, sun flares, and glacial cycles. We are also the greatest destroyer of life since the ten-kilometer-wide meteorite that landed near Yucatan and ended the Age of Reptiles sixty-five million years ago. Through overpopulation we have put ourselves in danger of running out of food and water. So a very Faustian choice is upon us: whether to accept our corrosive and risky behavior as the unavoidable price of population and economic growth, or to take stock of ourselves and search for a new environmental ethic.
Dr. Wallis's Account of some Passages of his own Life (1696)
Context: It hath been my Lot to live in a time, wherein have been many and great Changes and Alterations. It hath been my endeavour all along, to act by moderate Principles, between the Extremities on either hand, in a moderate compliance with the Powers in being, in those places, where it hath been my Lot to live, without the fierce and violent animosities usual in such Cases, against all, that did not act just as I did, knowing that there were many worthy Persons engaged on either side. And willing whatever side was upmost, to promote (as I was able) any good design for the true Interest of Religion, of Learning, and the publick good; and ready so to do good Offices, as there was Opportunity; And, if things could not be just, as I could wish, to make the best of what is: And hereby, (thro' God's gracious Providence) have been able to live easy, and useful, though not Great.<!--p. clxix
From a book review in The New York Times (9 May 1976) http://select.nytimes.com/gst/abstract.html?res=F40F13FC345E157493CBA9178ED85F428785F9#, also quoted in The American Mathematical Monthly (December 1994)
Context: Biographical history, as taught in our public schools, is still largely a history of boneheads: ridiculous kings and queens, paranoid political leaders, compulsive voyagers, ignorant generals — the flotsam and jetsam of historical currents. The men who radically altered history, the great scientists and mathematicians, are seldom mentioned, if at all.
Preface to the 1913 edition
1890s, Quintessence Of Ibsenism (1891; 1913)
Context: I have never admitted the right of an elderly author to alter the work of a young author, even when the young author happens to be his former self. In the case of a work which is a mere exhibition of skill in conventional art, there may be some excuse for the delusion that the longer the artist works on it the nearer he will bring it to perfection. Yet even the victims of this delusion must see that there is an age limit to the process, and that though a man of forty-five may improve the workmanship of a man of thirty-five, it does not follow that a man of fifty-five can do the same.
When we come to creative art, to the living word of a man delivering a message to his own time, it is clear that any attempt to alter this later on is simply fraud and forgery. As I read the old Quintessence of Ibsenism I may find things that I see now at a different angle, or correlate with so many things then unnoted by me that they take on a different aspect. But though this may be a reason for writing another book, it is not a reason for altering an existing one.
Five Essays on Liberty (2002), From Hope and Fear Set Free (1964)
Context: Knowledge increases autonomy both in the sense of Kant, and in that of Spinoza and his followers. I should like to ask once more: is all liberty just that? The advance of knowledge stops men from wasting their resources upon delusive projects. It has stopped us from burning witches or flogging lunatics or predicting the future by listening to oracles or looking at the entrails of animals or the flight of birds. It may yet render many institutions and decisions of the present – legal, political, moral, social – obsolete, by showing them to be as cruel and stupid and incompatible with the pursuit of justice or reason or happiness or truth as we now think the burning of widows or eating the flesh of an enemy to acquire skills. If our powers of prediction, and so our knowledge of the future, become much greater, then, even if they are never complete, this may radically alter our view of what constitutes a person, an act, a choice; and eo ipso our language and our picture of the world. This may make our conduct more rational, perhaps more tolerant, charitable, civilised, it may improve it in many ways, but will it increase the area of free choice? For individuals or groups?