Quotes about anything

page 62

"Pouf Positive"
Untold Decades: Seven Comedies of Gay Romance (1988)
Context: I tried to make up by offering to be a subject for any cute tricks that science might want to try. And [the doctor] said, "Mr. Wood, we cannot use you as an experimental animal," and I tod him, "Doc, I’m an effeminate queer, I’ve never been used as anything else!"

Source: Tertium Organum (1912; 1922), Ch. XXI
Context: The logical formula: A is both A and Not-A, corresponds to the mathematical formula: A magnitude can be greater or less than itself.
The absurdity of both these propositions shows that they cannot refer to our world. Of course absurdity, as such, is indeed not an index of the attributes of noumena, but the attributes of noumena will certainly be expressed in what are absurdities to us. To hope to find in the world of causes anything logical from our standpoint is just as useless as to think that the world of things can exist in accordance with the laws of a world of shadows or stereometry according to the laws of planimetry.
To master the fundamental principles of higher logic means to master the fundamentals of the understanding of a space of higher dimensions, or of the world of the wondrous.
In order to approach to a clear understanding of the relations of the multi-dimensional world, we must free ourselves from all the "idols" of our world, as Bacon calls them, i. e., from all obstacles to correct receptivity and reasoning. Then we shall have taken the most important step toward an inner affinity with the world of the wondrous.

Source: Structures (or, Why Things Don't Fall Down) (1978), Chapter 15, A Chapter of accidents
Context: In the course of a long professional life spent, or misspent, in the study of the strengths of materials and structures, I have had cause to examine a lot of accidents, many of them fatal. I have been forced to the conclusion that very few accidents just "happen" in a morally neutral way. Nine out of ten accidents are caused, not by more or less abstruse technical effects, but by old-fashioned human sin — often verging on plain wickedness. Of course I do not mean the more gilded and juicy sins like deliberate murder, large-scale fraud, or Sex. It is squalid sins like carelessness, idleness, won't-learn-and-don't-need-to-ask, you-can't-tell-me-anything-about-my-job, pride, jealousy and greed that kill people.

QRO Magazine interview (2007)
Context: The first thing I did when I picked up any instrument, when I was five years old, was write a song. It's kind of funny; I thought about it, statements that it's a "solo effort" — it's kind of like, "Oh, well I've been doing this since I was five." I was kind of doing this before I did anything else.

General sources
Context: Permit me, sir, to give you one piece of advice. Be not so positive; especially with regard to things which are neither easy nor necessary to be determined. When I was young I was sure of everything. In a few years, having been mistaken a thousand times, I was not half so sure of most things as I was before. At present, I am hardly sure of anything but what God has revealed to man.

Reply to a letter signed "Philosophaster" addressed to him in the London Magazine of 1774, in London Magazine 1775, p. 26

Metro Weekly interview (2006)
Context: Listen, I have no judgment about anything. Some people will bring certain celebrities up to me who are presumably — or known to be — gay and ask "Why don't they come out?" But we don't know why they don't, and it's none of our business, really. In '75 I was making the Modern Scream album, and Jane and I were in the studio. My publicist called me and said "Time will give you the cover if you'll come out." I was more offended than anything that they thought we'd make a deal. But that was '75 — it would have been a hard thing to do at that time.

Amusing Ourselves to Death: Public Discourse in the Age of Show Business (1985)
Context: The world in which we live is very nearly incomprehensible to most of us. There is almost no fact... that will surprise us for very long, since we have no comprehensive and consistent picture of the world which would make the fact appear as an unacceptable contradiction.... in a world without spiritual or intellectual order, nothing is unbelievable; nothing is predictable, and therefore, nothing comes as a particular surprise.... The medieval world was... not without a sense of order. Ordinary men and women... had no doubt that there was such a design, and their priests were well able, by deduction from a handful of principles, to make it, if not rational, at least coherent.... The situation we are presently in is much different.... sadder and more confusing and certainly more mysterious.... There is no consistent, integrated conception of the world which serves as the foundation on which our edifice of belief rests. And therefore... we are more naive than those of the Middle Ages, and more frightened, for we can be made to believe almost anything.

Love – That’s All Cary Grant Ever Thinks About (1964)
Context: Do not blame others for your own mistakes. … YOU are Mother Nature. You have the power within you to be thin or fat, as you desire. … God is within you, and you can do and have anything you want. You must love yourself more. … and then … you can love your fellow man.

Be Here Now (1971)
Context: Before March 6th, which was the day I took Psylocybin, one of the psychedelics, I felt something was wrong in my world, but I couldn't label it in any way so as to get hold of it. I felt that the theories I was teaching in psychology didn't make it, that the psychologists didn't really have a grasp of the human condition, and that the theories I was teaching, which were theories of achievement and anxiety and defense mechanisms and so on, weren't getting to the crux of the matter.
My colleagues and I were 9 to 5 psychologists: we came to work every day and we did our psychology, just like you would do insurance or auto mechanics, and then at 5 we went home and were just as neurotic as we were before we went to work. Somehow, it seemed to me, if all of this theory were right, it should play more intimately into my own life. I understood the requirement of being "objective" for a scientist, but this is a most naive concept in social sciences as we are finding out....
Something was wrong. And the something wrong was that I just didn't know, though I kept feeling all along the way that somebody else must know even though I didn't. The nature of life was a mystery to me. All the stuff I was teaching was just like little molecular bits of stuff but they didn't add up to a feeling anything like wisdom. I was just getting more and more knowledgeable.

Annotated Drawings by Eugene J. Martin: 1977-1978

interview on WBAI, January 1992 http://www.zmag.org/chomsky/interviews/9201-propaganda.html.
Quotes 1990s, 1990-1994
Context: The point of public relations slogans like "Support Our Troops" is that they don't mean anything... that's the whole point of good propaganda. You want to create a slogan that nobody is going to be against and I suppose everybody will be for, because nobody knows what it means, because it doesn't mean anything. But its crucial value is that it diverts your attention from a question that does mean something, do you support our policy? And that's the one you're not allowed to talk about.

"Words Weren't Made For Cowards"
Warpaint (1991)
Context: Do I have to dig? Do I have to prod?
Reach into your chest
And pull your feelings out?
Are you dancing dead?
Or maybe walking toast?
If you feel anything
Be brave
Come forth
Let it show.
Tell me what d'you think of life?
Tell me do you think at all?

Source: Natural Theology (1802), Ch. 1 : State of the Argument.
Context: In crossing a heath, suppose I pitched my foot against a stone and were asked how the stone came to be there, I might possibly answer that for anything I knew to the contrary it had lain there forever; nor would it, perhaps, be very easy to show the absurdity of this answer. But suppose I found a watch upon the ground, and it should be inquired how the watch happened to be in that place, I should hardly think of the answer which I had given, that for anything I knew the watch might have always been there. Yet why should not this answer serve for the watch as well as for the stone; why is it not admissible in that second case as in the first? For this reason, and for no other, namely, that when we come to inspect the watch, we perceive — what we could not discover in the stone — that its several parts are framed and put together for a purpose, e. g., that they are so formed and adjusted as to produce motion, and that motion so regulated as to point out the hour of the day; that if the different parts had been differently shaped from what they are, or placed in any other manner or in any other order than that in which they are placed, either no motion at all would have carried on in the machine, or none which would have answered the use that is now served by it.
This mechanism being observed … the inference we think is inevitable, that the watch must have had a maker — that there must have existed, at some time and at some place or other, an artificer or artificers who formed it for the purpose which we find it actually to answer, who comprehended its construction and designed its use.
Nor would it, I apprehend, weaken the conclusion, that we had never seen a watch made; that we had never known an artist capable of making one; that we were altogether incapable of executing such a piece of workmanship ourselves, or of understanding in what manner it was performed; all this being no more than what is true of some exquisite remains of ancient art, of some lost arts, and, to the generality of mankind, of the more curious productions of modern manufacture.

From Critique of Everyday Life: Volume 1 (1947/1991)
Context: The 'meaning' of life is not to be found in anything other than that life itself. It is within it, and there is nothing beyond that. 'Meaning' cannot spill over from being; it is the direction, the movement of being, and nothing more. The 'meaning' of a proletarian's life is to be found in that life itself: in its despair, or conversely in its movement towards freedom, if the proletarian participates in the life of the proletariat, and if that life involves continuous, day-to-day action (trade-union, political...).

On Freedom (1958)
Context: Although I consider our political world to be the best of which we have any historical knowledge, we should beware of attributing this fact to democracy or to freedom. Freedom is not a supplier who delivers goods to our door. Democracy does not ensure that anything is accomplished — certainly not an economic miracle. It is wrong and dangerous to extol freedom by telling people that they will certainly be all right once they are free. How someone fares in life is largely a matter of luck or grace, and to a comparatively small degree perhaps also of competence, diligence, and other virtues. The most we can say of democracy or freedom is that they give our personal abilities a little more influence on our well-being.

Cassandra (1860)
Context: The progressive world is necessarily divided into two classes — those who take the best of what there is and enjoy it — those who wish for something better and try to create it. Without these two classes the world would be badly off. They are the very conditions of progress, both the one and the other. Were there none who were discontented with what they have, the world would never reach anything better.

1960s, Freedom From The Known (1969)
Context: Violence is not merely killing another. It is violence when we use a sharp word, when we make a gesture to brush away a person, when we obey because there is fear. So violence isn't merely organized butchery in the name of God, in the name of society or country. Violence is much more subtle, much deeper, and we are inquiring into the very depths of violence.
When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind.

Interviewed by Cathay Che, The Advocate (8 May 2001)
Context: The message I got from my record label at the time — and this was on purpose — was that I wasn't selling enough. Even when the single was a hit, it wasn't enough of a hit — I never got to number 1; I only got to number 5. And MTV didn't like the first video for the song, and we had to do another one. So I never felt anything except how bad I was and like, "Oh, shame on you!"

A Grief Observed (1961)
Context: You never know how much you really believe anything until its truth or falsehood becomes a matter of life and death to you. It is easy to you believe a rope to be strong and sound as long as you are merely using it to cord a box. But suppose that you had to hang by that rope over a precipice. Wouldn't you then first discover how much you really trusted it? … Only a real risk tests the reality of a belief.

Quotes from interviews, Insider Audio interview (1997)
Context: I remember when Richard Pryor said something about how in South Africa, all the black people should pick up guns and kill all the white people, and they went right on with the interview, and nobody stopped him on that. "Oh good old Richard, what a card." As long as you're billed as a comedian, I guess you can say anything.

The Four Loves (1960)
Context: To love at all is to be vulnerable. Love anything, and your heart will certainly be wrung and possibly be broken. If you want to make sure of keeping it intact, you must give your heart to no one, not even to an animal. Wrap it carefully round with hobbies and little luxuries; avoid all entanglements; lock it up safe in the casket or coffin of your selfishness. But in that casket — safe, dark, motionless, airless — it will change. It will not be broken; it will become unbreakable, impenetrable, irredeemable. The alternative to tragedy, or at least to the risk of tragedy, is damnation. The only place outside of Heaven where you can be perfectly safe from all the dangers and perturbations of love is Hell.

"Intense Ornate" interview with Amazon.co.uk (1999) http://www.elizabethhand.com/interview99.shtml
Context: So much fantasy relies on the author's having read Fraser's The Golden Bough or Robert Graves' The White Goddess and nothing else. The White Goddess is a crank book, a crank book of genius of course, but all the same... Mind you, I found Waking the Moon cited in an article in a pagan magazine as an authority for the idea that there was a patriarchal brotherhood, the Benandanti, that have been running things since antiquity, with no mention of the fact that it is a novel, and a fantasy at that. People want to believe something, and so they swallow anything.

Source: Flatland: A Romance of Many Dimensions (1884), PART II: OTHER WORLDS, Chapter 13. How I had a Vision of Lineland
Context: Describing myself as a stranger I besought the King to give me some account of his dominions. But I had the greatest possible difficulty in obtaining any information on points that really interested me; for the Monarch could not refrain from constantly assuming that whatever was familiar to him must also be known to me and that I was simulating ignorance in jest. However, by persevering questions I elicited the following facts:It seemed that this poor ignorant Monarch — as he called himself — was persuaded that the Straight Line which he called his Kingdom, and in which he passed his existence, constituted the whole of the world, and indeed the whole of Space. Not being able either to move or to see, save in his Straight Line, he had no conception of anything out of it. Though he had heard my voice when I first addressed him, the sounds had come to him in a manner so contrary to his experience that he had made no answer, "seeing no man", as he expressed it, "and hearing a voice as it were from my own intestines." Until the moment when I placed my mouth in his World, he had neither seen me, nor heard anything except confused sounds beating against — what I called his side, but what he called his INSIDE or STOMACH; nor had he even now the least conception of the region from which I had come. Outside his World, or Line, all was a blank to him; nay, not even a blank, for a blank implies Space; say, rather, all was non-existent.His subjects — of whom the small Lines were men and the Points Women — were all alike confined in motion and eye-sight to that single Straight Line, which was their World. It need scarcely be added that the whole of their horizon was limited to a Point; nor could any one ever see anything but a Point. Man, woman, child, thing — each was a Point to the eye of a Linelander. Only by the sound of the voice could sex or age be distinguished. Moreover, as each individual occupied the whole of the narrow path, so to speak, which constituted his Universe, and no one could move to the right or left to make way for passers by, it followed that no Linelander could ever pass another. Once neighbours, always neighbours. Neighbourhood with them was like marriage with us. Neighbours remained neighbours till death did them part.Such a life, with all vision limited to a Point, and all motion to a Straight Line, seemed to me inexpressibly dreary; and I was surprised to note the vivacity and cheerfulness of the King.

Introduction, p. 24
Thinking and Destiny (1946)

"Introduction" to The Best of Isaac Asimov (1973)<!-- , p. ix -->
The Last Question (1956)
Context: "The Last Question" is my personal favorite, the one story I made sure would not be omitted from this collection. Why is it my favorite? For one thing I got the idea all at once and didn't have to fiddle with it; and I wrote it in white-heat and scarcely had to change a word. This sort of thing endears any story to any writer.
Then, too, it has had the strangest effect on my readers. Frequently someone writes to ask me if I can give them the name of a story, which they think I may have written, and tell them where to find it. They don't remember the title but when they describe the story it is invariably "The Last Question". This has reached the point where I recently received a long-distance phone call from a desperate man who began, "Dr. Asimov, there's a story I think you wrote, whose title I can't remember—" at which point I interrupted to tell him it was "The Last Question" and when I described the plot it proved to be indeed the story he was after. I left him convinced I could read minds at a distance of a thousand miles.
No other story I have written has anything like this effect on my readers — producing at once an unshakeable memory of the plot and an unshakeable forgettery of the title and even author. I think it may be that the story fills them so frighteningly full, that they can retain none of the side-issues.

Source: Summerhill (1960), p. 12
Context: You cannot make children learn music or anything else without to some degree converting them into will-less adults. You fashion them into accepters of the status quo – a good thing for a society that needs obedient sitters at dreary desks, standers in shops, mechanical catchers of the 8:30 suburban train – a society, in short, that is carried on the shabby shoulders of the scared little man – the scared-to-death conformist.

Quotes 1990s, 1990-1994, Noam Chomsky: A Life of Dissent, 1992
Context: I never criticized United States planners for mistakes in Vietnam. True, they made some mistakes, but my criticism was always aimed at what they aimed to do and largely achieved. The Russians doubtless made mistakes in Afghanistan, but my condemnation of their aggression and atrocities never mentioned those mistakes, which are irrelevant to the matter -- though not for the commissars. Within our ideological system, it is impossible to perceive that anyone might criticize anything but "mistakes" (I suspect that totalitarian Russia was more open in that regard).

he is continually informing — and filling some other body.
Letter to Richard Woodhouse (October 27, 1818)
Letters (1817–1820)

Audio lecture "Beyond Theology"

Linus Pauling In His Own Words (1995) by Barbara Marinacci, p. 29.
1990s
Context: Just think of the differences today. A young person gets interested in chemistry and is given a chemical set. But it doesn't contain potassium cyanide. It doesn't even contain copper sulfate or anything else interesting because all the interesting chemicals are considered dangerous substances. Therefore, these budding young chemists don't get a chance to do anything engrossing with their chemistry sets. As I look back, I think it is pretty remarkable that Mr. Ziegler, this friend of the family, would have so easily turned over one-third of an ounce of potassium cyanide to me, an eleven-year-old boy.

The Other World (1657)
Context: Even if a king defeats his enemy in battle, that still doesn't settle anything. There are other, less numerous armies of philosophers and scientists, and their contests determine the true triumph or defeat of nations.
One scholar is matched with another; one creative mind with another; and one judicious temperament with his counterpart. A victory won on that field counts for three won by force of arms.

As quoted in "Ingmar Bergman: Summing Up A Life In Film" by Michiko Kakutani in The New York Times Magazine (26 June 1983).
Context: I was very cruel to actors and to other people. I think I was a very, very unpleasant young man. If I met the young Ingmar today, I think I would say, "You are very talented and I will see if I can help you, but I don't think I want anything else to do with you." I don't say I'm pleasant now, but I think I changed slowly in my 50's. At least I hope I've changed.

Miranda v. Arizona, 384 U. S. 436, 478-79 (1965)
Context: To summarize, we hold that, when an individual is taken into custody or otherwise deprived of his freedom by the authorities in any significant way and is subjected to questioning, the privilege against self-incrimination is jeopardized. Procedural safeguards must be employed to protect the privilege, and unless other fully effective means are adopted to notify the person of his right of silence and to assure that the exercise of the right will be scrupulously honored, the following measures are required. He must be warned prior to any questioning that he has the right to remain silent, that anything he says can be used against him in a court of law, that he has the right to the presence of an attorney, and that, if he cannot afford an attorney one will be appointed for him prior to any questioning if he so desires.

Book 7; Variant translation: No enterprise is more likely to succeed than one concealed from the enemy until it is ripe for execution.
Nothing is of greater importance in time of war than in knowing how to make the best use of a fair opportunity when it is offered.
Few men are brave by nature, but good discipline and experience make many so.
Good order and discipline in an army are more to be depended upon than ferocity.
As translated by Neal Wood (1965)
The Art of War (1520)
Context: No proceeding is better than that which you have concealed from the enemy until the time you have executed it. To know how to recognize an opportunity in war, and take it, benefits you more than anything else. Nature creates few men brave, industry and training makes many. Discipline in war counts more than fury.

85
Golden Sayings of Epictetus

The Education of Henry Adams (1907)
Context: No man, however strong, can serve ten years as schoolmaster, priest, or Senator, and remain fit for anything else. All the dogmatic stations in life have the effect of fixing a certain stiffness of attitude forever, as though they mesmerised the subject.

Pointed to a sign on the wall: a spider with a line through it. "Oh, fair enough."
He said "I can offer you an upgrade, fifty quid, and we can include in it policies set in place by the Marquis de Laplace, the French scientist who declared that all things in the universe are predetermined, so you would be covered even if time-travel was invented during the period of rental.”
I said, "Nah, probably leave it."
Part Troll (2004)

Source: Fire without Fuel - The Aphorisms of Baba Hari Dass, 1986, p.18

"Is Christianity the Problem?", debate with Dinesh D'Souza, 22/10/2007.
2000s, 2007
Context: Is there anything that is forbidden to anybody who says they have God on their side? Who says they have God with them? Is there any evil that they forbid themselves to do? http://www.youtube.com/watch?v=PSeHsCPayXM?t=37m36s

A Slave is a Slave (1962)
Context: Count Erskyll said nothing for a moment. He was opposed to the use of force. Force, he believed, was the last resort of incompetence; he had said so frequently enough since this operation had begun. Of course, he was absolutely right, though not in the way he meant. Only the incompetent wait until the last extremity to use force, and by then, it is usually too late to use anything, even prayer.

Regarding the Torture of Others (2004)
Context: The charges against most of the people detained in the prisons in Iraq and Afghanistan being nonexistent — the Red Cross reports that 70 to 90 percent of those being held seem to have committed no crime other than simply being in the wrong place at the wrong time, caught up in some sweep of "suspects" — the principal justification for holding them is "interrogation." Interrogation about what? About anything. Whatever the detainee might know. If interrogation is the point of detaining prisoners indefinitely, then physical coercion, humiliation and torture become inevitable.
Remember: we are not talking about that rarest of cases, the "ticking time bomb" situation, which is sometimes used as a limiting case that justifies torture of prisoners who have knowledge of an imminent attack. This is general or nonspecific information-gathering, authorized by American military and civilian administrators to learn more of a shadowy empire of evildoers about whom Americans know virtually nothing, in countries about which they are singularly ignorant: in principle, any information at all might be useful. An interrogation that produced no information (whatever information might consist of) would count as a failure.

Babbitt (1922), Ch. 9

Scilicet et fluvius qui visus maximus ei,
Qui non ante aliquem majorem vidit; et ingens
Arbor, homoque videtur, et omnia de genere omni
Maxima quae vidit quisque, haec ingentia fingit.

Book VI, lines 674–677 (quoted in The Essays of Michel de Montaigne, tr. W. C. Hazlitt)
De Rerum Natura (On the Nature of Things)

8m31s https://www.youtube.com/watch?v=eazIth4orfM#t=8m31s
Power to the Pixel (2009)
Context: I don't think distributors are cheating or evil or anything like that, I just think that the business model is unsustainable so they truly don't have money. There's just not much money in this particular model.

Part Troll (2004)

Paris Review interview (1958)
Context: From things that have happened and from things as they exist and from all things that you know and all those you cannot know, you make something through your invention that is not a representation but a whole new thing truer than anything true and alive, and you make it alive, and if you make it well enough, you give it immortality. That is why you write and for no other reason that you know of. But what about all the reasons that no one knows?

Autograph profile (2010)
Context: It is my hope that all of you who walk down the street with an iPod plugged into your head are hit by a Seven Santini Brothers moving van. I look down on a lot of you … not because you’re not terrific people, but because you’re not stupid, you’re ignorant. Big difference. Ignorance is never having seen a film by Akira Kurosawa. It’s not knowing who Guy de Maupassant is. …By the way if I miss, during the evening, saying something offensive to you, insulting your sexual proclivity, your physical disability, your race, your religion, your sex, anything, please, raise your hand. I’ll get to you, I promise. I’ll say something really nasty.

Remarks at a farewell dinner address in New York (20 May 1905), later published in Aequanimitas, and Other Addresses (1910 edition), p. 473.
Context: I have had three personal ideals: One to do the day's work well and not to bother about tomorrow. You may say that is not a satisfactory ideal. It is; and there is not one which the student can carry with him into practice with greater effect. To it more than anything else I owe whatever success I have had — to this power of settling down to the day's work and trying to do it well to the best of my ability, and letting the future take care of itself.
The second ideal has been to act the Golden Rule, as far as in me lay, toward my professional brethren and toward the patients committed to my care.
And the third has been to cultivate such a measure of equanimity as would enable me to bear success with humility, the affection of my friends without pride, and to be ready when the day of sorrow and grief came, to meet it with the courage befitting a man.
What the future has in store for me, I cannot tell — you cannot tell. Nor do I care much, so long as I carry with me, as I shall, the memory of the past you have given me. Nothing can take that away.

Black Boy (1945)

Karl Popper, The Open Society and its Enemies, Vol I Plato Chapter 5: Nature and Convention. P. 67
The Open Society and Its Enemies (1945)
Context: In speaking of sociological laws or natural laws of social life I have in mind such laws as are formulated by modern economic theories, for instance, the theory of international trade, or the theory of the trade cycle. These and other important sociological laws are connected with the functioning of social institutions. These laws play a role in our social life corresponding to the role played in mechanical engineering by, say, the principle of the lever. For institutions, like levers, are needed if we want to achieve anything which goes beyond the power of our muscles. Like machines, institutions multiply our power for good or evil. Like machines, they need intelligent supervision by someone who understands their way of functioning and, most of all, their purpose, since we cannot build them so that they work entirely automatically.

Interview with Laura Knoy, New Hampshire Public Radio (5 November 2003)
Context: I don't have labels. I believe in human beings, I believe in a strong national security, I believe in maximizing freedom... I can give you a whole list of things i'm for, but I believe in solving problems. I guess, more than anything else, I'm a pragmatist with strong beliefs in people.

Criticism
The Note-Books of Samuel Butler (1912), Part VII - On the Making of Music, Pictures, and Books
Context: Critics generally come to be critics by reason not of their fitness for this but of their unfitness for anything else. Books should be tried by a judge and jury as though they were crimes, and counsel should be heard on both sides.

Address to his branch and flight control team on the Monday morning following the Apollo 1 disaster (30 January 1967), known as "The Kranz Dictum"; as published in Failure Is Not An Option : Mission Control from Mercury to Apollo 13 and Beyond (2000) by Gene Kranz, p. 204. The phrase "tough and competent" was echoed by NASA Director Sean O'Keefe following the Space Shuttle Columbia disaster, adding that "these words are the price of admission to the ranks of NASA, and we should adopt it that way."
Context: Spaceflight will never tolerate carelessness, incapacity, and neglect. Somewhere, somehow, we screwed up. It could have been in design, build, or test. Whatever it was, we should have caught it.
We were too gung ho about the schedule and we locked out all of the problems we saw each day in our work. Every element of the program was in trouble and so were we. The simulators were not working, Mission Control was behind in virtually every area, and the flight and test procedures changed daily. Nothing we did had any shelf life. Not one of us stood up and said, "Dammit, stop!"
I don't know what Thompson's committee will find as the cause, but I know what I find. We are the cause! We were not ready! We did not do our job. We were rolling the dice, hoping that things would come together by launch day, when in our hearts we knew it would take a miracle. We were pushing the schedule and betting that the Cape would slip before we did.
From this day forward, Flight Control will be known by two words: "Tough and Competent." Tough means we are forever accountable for what we do or what we fail to do. We will never again compromise our responsibilities. Every time we walk into Mission Control we will know what we stand for.
Competent means we will never take anything for granted. We will never be found short in our knowledge and in our skills. Mission Control will be perfect.
When you leave this meeting today you will go to your office and the first thing you will do there is to write "Tough and Competent" on your blackboards. It will never be erased. Each day when you enter the room these words will remind you of the price paid by Grissom, White, and Chaffee. These words are the price of admission to the ranks of Mission Control.

Molloy (1951)
Context: Anything worse than what I do, without knowing what, or why, I have never been able to conceive, and that doesn’t surprise me, for I never tried. For had I been able to conceive something worse than what I had I would have known no peace until I got it, if I know anything about myself.

The Day the Universe Changed (1985), 1 - The Way We Are
Context: The oldest answers to the most basic questions about how to operate are common to virtually every culture on the planet, because at the simplest level, every culture needs to keep order -- especially this kind: (James Burke displays a wedding ring.) This is one of those things in life we protect most against being changed when knowledge changes us. We protect it by turning it into a ritual. When we get married, or buried, get christened, or anything else too important to play by ear, the event is turned into a kind of play where everybody gets a role they act out. It's a kind of public agreement to stick to the general rules about whatever it is. The people doing it are effectively saying, "No matter what else may change, we won't rock the boat! We're not maverick. You can trust us." Expressions of approval follow. Most of these ritual ways of answering a social need that we got from the past look like it. They include something from an ancient rite -- in this case, the old symbol of fertility: the ring. And then, it's all done in the presence of a supernatural being: a God. So, the agreement is also made under what was once a real threat of heavenly retribution if you broke your promise later on. Some things, this ritual says, must be permanent.

Finding Life after Death
What About the Big Stuff (2002)

we can have an interview and that's completely different!
And you know what else? I am grateful to the bombshell because if it hadn't gotten me where it had gotten me, I wouldn't be where I am today. But this bombshell thing; it's old now. It served me. And I got out of it in time to keep from serving it. I used to think, I can't wait until 35, when people think I'm too old to be a bombshell. Maybe I'll get the good parts. But it wouldn't have happened that way. … Just because your boobs are saggy doesn't mean you get great roles. You're disposable.
O interview (2003)

Source: Sailing the Wine-Dark Sea: Why the Greeks Matter (2003), Ch. III The Poet: How to Party
Context: These symposia may have been, as much as anything, occasions to release the pent-up anxieties of a society always at war—"the father of all, the king of all," "always existing by nature," as the Greek philosophers expressed it.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 111

Lectures on the English Poets http://www.gutenberg.org/files/16209/16209.txt (1818), Lecture I, "On Poetry in General"
Context: Poetry is the universal language which the heart holds with nature and itself. He who has a contempt for poetry, cannot have much respect for himself, or for anything else.

"What I Believe" in The Forum 84 (September 1930), p. 139; some of these expressions were also used separately in other Mencken essays.
1930s
Context: I believe that religion, generally speaking, has been a curse to mankind — that its modest and greatly overestimated services on the ethical side have been more than overcome by the damage it has done to clear and honest thinking.
I believe that no discovery of fact, however trivial, can be wholly useless to the race, and that no trumpeting of falsehood, however virtuous in intent, can be anything but vicious.
I believe that all government is evil, in that all government must necessarily make war upon liberty and the democratic form is as bad as any of the other forms.
I believe that the evidence for immortality is no better than the evidence of witches, and deserves no more respect.
I believe in the complete freedom of thought and speech — alike for the humblest man and the mightiest, and in the utmost freedom of conduct that is consistent with living in organized society.
I believe in the capacity of man to conquer his world, and to find out what it is made of, and how it is run.
I believe in the reality of progress.
I —But the whole thing, after all, may be put very simply. I believe that it is better to tell the truth than to lie. I believe that it is better to be free than to be a slave. And I believe that it is better to know than be ignorant.

Under the Microscope (1872)
Context: The tadpole poet will never grow into anything bigger than a frog; not though in that stage of development he should puff and blow himself till he bursts with windy adulation at the heels of the laureled ox.

Source: Letter to his daughter (1978), p. 69.
Context: in Western estimation it is preferable to be a communist leader of a communist state, than to be a non-communist leader of a non-communist state having friendly relations with communist states. The anomaly does not cease here. It is even more dangerous to be pro-West. One disagreement in defence of a national cause, and out goes that civilian leader by a coup d'etat. He gets replaced by a tin-pot military dictator who would not dare to disagree about anything, including the vital national interests of his country.

"Miss Jewett"
Not Under Forty (1936)
Context: One might say that every fine story must leave in the mind of the sensitive reader an intangible residuum of pleasure; a cadence, a quality of voice that is exclusively the writer's own, individual, unique. A quality which one can remember without the volume at hand, can experience over and over again in the mind but can never absolutely define, as one can experience in memory a melody, or the summer perfume of a garden... It is a common fallacy that a writer, if he is talented enough, can achieve this poignant quality by improving upon his subject-matter, by using his "imagination" upon it and twisting it to suit his purpose. The truth is that by such a process (which is not imaginative at all!) he can at best produce only a brilliant sham, which, like a badly built and pretentious house, looks poor and shabby after a few years. If he achieves anything noble, anything enduring, it must be by giving himself absolutely to his material. And this gift of sympathy is his great gift; is the fine thing in him that alone can make his work fine.
The artist spends a lifetime in pursuing the things that haunt him, in having his mind "teased" by them, in trying to get these conceptions down on paper exactly as they are to him and not in conventional poses supposed to reveal their character; trying this method and that, as a painter tries different lightings and different attitudes with his subject to catch the one that presents it more suggestively than any other. And at the end of a lifetime he emerges with much that is more or less happy experimenting, and comparatively little that is the very flower of himself and his genius.

Black Boy (1945)

Un Art de Vivre (The Art of Living) (1939), The Art of Working
Context: A man's power and intelligence are limited. He who wants to do everything will never do anything. Only too well do we know those people of uncertain ability who say: "I could be a great musician."..."Business would be easy for me."..."I could surely make success in politics." We may be certain that they will always be amateur musicians, failures in business, and beaten politicians. Napoleon held that the art of war consisted of making oneself strongest at a certain point; in life we must choose a point of attack and concentrate our forces there. The choice of a career must not be left to chance.

Source: Something More, A Consideration of the Vast, Undeveloped Resources of Life (1920), p. 83-84
Context: Anything that deprives a man of real life is an enemy to that man. If real life is relationship, the dwelling on friendly and affectionate terms with God and man, then anything that separates us from God, from our better selves, and from our fellows, is an enemy. Another name for this enemy is sin. It is sin that wrecks the characters of men and deprives them of their spiritual heritage. Sin is the most subtle, treacherous, and deadly of all foes. It is the destroyer of real life.

"The Evolution of Consciousness," Consciousness and Emotion in Cognitive Science: Conceptual and Empirical Issues (1998) ed. Josefa Toribio & Andy Clark
Context: We now understand how very complex and even apparently intelligent phenomena, such as genetic coding, the immune system, and low-level visual processing, can be accomplished without a trace of consciousness. But this seems to uncover an enormous puzzle of just what, if anything, consciousness is for. Can a conscious entity do anything for itself that an unconscious (but cleverly wired up) simulation of that entity couldn't do for itself?

Singh on playing for India, quoted on sports.ndtv, "Harbhajan Singh Says he Urged Mahendra Singh Dhoni to Bat up the Order in Asia Cup Final" http://sports.ndtv.com/asia-cup-2016/news/256271-harbhajan-singh-says-he-urged-mahendra-singh-dhoni-to-bat-up-the-order-in-asia-cup-final, March 8, 2016.

Source: Poverty (1912), p. 16-17
Context: Charles B. Spahr, Walter A. Wyckoff, Mrs. John Van Vorst and Miss Marie Van Vorst, I. K. Friedman and A. M. Simons have given us some idea of the conditions among the poorest class of laborers in various industrial centers over the country. Jacob A. Riis, Ernest Poole, and Mrs. Lillian Betts have given us most sympathetic descriptions of poverty among the people of the tenements. Flynt and others have given us impressionistic stories of tramps, vagrants, and mendicants. They bring before our very eyes, through books and magazines, stories of needless deaths from insanitary conditions, of long hours of work, of low pay, of overcrowded sweatshops, of child labor, of street waifs, of vile tenements, of the hungry and the wretched. All these books and articles are extremely valuable and useful, but if anything is to be done about the matter, we should begin as soon as possible to know the extent of these conditions and the causes which bring such terribly serious misery and wretchedness into the world.

Guardian Dismé Latimer in Ch. 46 : nell latimer's journal<!-- , p. 498 -->
The Visitor (2002)
Context: To the Chasmites, truth is determined by how well it fits their expectations, and doesn't that sound familiar?... They have consistently refused to have a god contest, and I fear they will have to encounter the godlet rather forcibly before they believe there is anything there at all.

Captain Richard Sharpe, in response to the suggestion of whipping sixty men, p. 151
Sharpe (Novel Series), Sharpe's Eagle (1981)
Context: To say anything was useless, to say nothing was cowardly. "I think it a bad idea, Sir."

The Daring Young Man on the Flying Trapeze (1934), A Cold Day
Context: If you can't write a decent short story because of the cold, write something else. Write anything. Write a long letter to somebody.

Succeeding in Science: Some Rules of Thumb (1993)
Context: Never do anything that bores you. My experience in science is that someone is always telling to do something that leaves you flat. Bad idea. I'm not good enough to do something I dislike. In fact, I find it hard enough to do something that I like. … Constantly exposing your ideas to informed criticism is very important, and I would venture to say that one reason both of our chief competitors failed to reach the Double Helix before us was that each was effectively very isolated.

"Introduction" in The Best of Isaac Asimov (1973)
General sources
Context: !-- I must admit the title of this book gives me pause. Who says the enclosed stories are my ‘best’? Do I? Does the editor? Or some critic? Some reader? A general vote among the entire population of the world?
And whoever says it — can it be so? --> Can the word ‘best’ mean anything at all, except to some particular person in some particular mood? Perhaps not — so if we allow the word to stand as an absolute, you, or you, or perhaps you, may be appalled at omissions or inclusions or, never having read me before, may even be impelled to cry out, ‘Good heavens, are those his best?

Letter to her niece Fanny Basset Washington (October 1789), as quoted in Memorials of Washington and of Mary, his Mother, and Martha, his Wife (1887) edited by James Walter, Robert Cary, p. 267
Context: I live a very dull life here and know nothing that passes in the town — I never go to any public place; indeed I think I am more like a state prisoner than anything else. There are certain bounds set for me which I must not depart from; and as I cannot do as I like, I am obstinate, and stay at home a great deal.

Source: Patriotism and Christianity http://en.wikisource.org/wiki/Patriotism_and_Christianity (1896), Ch. 17
Context: One free man will say with truth what he thinks and feels amongst thousands of men who by their acts and words attest exactly the opposite. It would seem that he who sincerely expressed his thought must remain alone, whereas it generally happens that every one else, or the majority at least, have been thinking and feeling the same things but without expressing them.
And that which yesterday was the novel opinion of one man, to-day becomes the general opinion of the majority.
And as soon as this opinion is established, immediately by imperceptible degrees, but beyond power of frustration, the conduct of mankind begins to alter.
Whereas at present, every man, even, if free, asks himself, "What can I do alone against all this ocean of evil and deceit which overwhelms us? Why should I express my opinion? Why indeed possess one? It is better not to reflect on these misty and involved questions. Perhaps these contradictions are an inevitable condition of our existence. And why should I struggle alone with all the evil in the world? Is it not better to go with the stream which carries me along? If anything can be done, it must be done not alone but in company with others."
And leaving the most powerful of weapons — thought and its expression — which move the world, each man employs the weapon of social activity, not noticing that every social activity is based on the very foundations against which he is bound to fight, and that upon entering the social activity which exists in our world every man is obliged, if only in part, to deviate from the truth and to make concessions which destroy the force of the powerful weapon which should assist him in the struggle. It is as if a man, who was given a blade so marvelously keen that it would sever anything, should use its edge for driving in nails.
We all complain of the senseless order of life, which is at variance with our being, and yet we refuse to use the unique and powerful weapon within our hands — the consciousness of truth and its expression; but on the contrary, under the pretext of struggling with evil, we destroy the weapon, and sacrifice it to the exigencies of an imaginary conflict'.

Source: LSD : My Problem Child (1980), Ch. 1 : How LSD Originated
Context: This self-experiment showed that LSD-25 behaved as a psychoactive substance with extraordinary properties and potency. There was to my knowledge no other known substance that evoked such profound psychic effects in such extremely low doses, that caused such dramatic changes in human consciousness and our experience of the inner and outer world.
What seemed even more significant was that I could remember the experience of LSD inebriation in every detail. This could only mean that the conscious recording function was not interrupted, even in the climax of the LSD experience, despite the profound breakdown of the normal world view. For the entire duration of the experiment, I had even been aware of participating in an experiment, but despite this recognition of my condition, I could not, with every exertion of my will, shake off the LSD world. Everything was experienced as completely real, as alarming reality; alarming, because the picture of the other, familiar everyday reality was still fully preserved in the memory for comparison.
Another surprising aspect of LSD was its ability to produce such a far-reaching, powerful state of inebriation without leaving a hangover. Quite the contrary, on the day after the LSD experiment I felt myself to be, as already described, in excellent physical and mental condition.
I was aware that LSD, a new active compound with such properties, would have to be of use in pharmacology, in neurology, and especially in psychiatry, and that it would attract the interest of concerned specialists. But at that time I had no inkling that the new substance would also come to be used beyond medical science, as an inebriant in the drug scene. Since my self-experiment had revealed LSD in its terrifying, demonic aspect, the last thing I could have expected was that this substance could ever find application as anything approaching a pleasure drug.

Introduction
A Treatise of Human Nature (1739-40)
Context: Nothing is more usual and more natural for those, who pretend to discover anything new to the world in philosophy and the sciences, than to insinuate the praises of their own systems, by decrying all those, which have been advanced before them. And indeed were they content with lamenting that ignorance, which we still lie under in the most important questions, that can come before the tribunal of human reason, there are few, who have an acquaintance with the sciences, that would not readily agree with them. 'Tis easy for one of judgment and learning, to perceive the weak foundation even of those systems, which have obtained the greatest credit, and have carried their pretensions highest to accurate and profound reasoning. Principles taken upon trust, consequences lamely deduced from them, want of coherence in the parts, and of evidence in the whole, these are every where to be met with in the systems of the most eminent philosophers, and seem to have drawn disgrace upon philosophy itself.

Sons Come and Go, Mothers Hang in Forever (1976)
Context: Jesus never said anything about absurdity, and he never indicated for one flash of time that he was aware of the preposterousness of his theory about himself. And he didn't even try to make the theory understandable in terms of the reality and experience of the rest of us. For if everybody else is also not what Jesus said he was, what good is what he said?

The American Mercury (March, 1930); first printed, in part, in the Baltimore Evening Sun (9 December 1929)
1920s
Context: The most curious social convention of the great age in which we live is the one to the effect that religious opinions should be respected. Its evil effects must be plain enough to everyone. All it accomplishes is (a) to throw a veil of sanctity about ideas that violate every intellectual decency, and (b) to make every theologian a sort of chartered libertine. No doubt it is mainly to blame for the appalling slowness with which really sound notions make their way in the world. The minute a new one is launched, in whatever field, some imbecile of a theologian is certain to fall upon it, seeking to put it down. The most effective way to defend it, of course, would be to fall upon the theologian, for the only really workable defense, in polemics as in war, is a vigorous offensive. But the convention that I have mentioned frowns upon that device as indecent, and so theologians continue their assault upon sense without much resistance, and the enlightenment is unpleasantly delayed.
There is, in fact, nothing about religious opinions that entitles them to any more respect than other opinions get. On the contrary, they tend to be noticeably silly. If you doubt it, then ask any pious fellow of your acquaintance to put what he believes into the form of an affidavit, and see how it reads…. “I, John Doe, being duly sworn, do say that I believe that, at death, I shall turn into a vertebrate without substance, having neither weight, extent nor mass, but with all the intellectual powers and bodily sensations of an ordinary mammal;... and that, for the high crime and misdemeanor of having kissed my sister-in-law behind the door, with evil intent, I shall be boiled in molten sulphur for one billion calendar years.” Or, “I, Mary Roe, having the fear of Hell before me, do solemnly affirm and declare that I believe it was right, just, lawful and decent for the Lord God Jehovah, seeing certain little children of Beth-el laugh at Elisha’s bald head, to send a she-bear from the wood, and to instruct, incite, induce and command it to tear forty-two of them to pieces.” Or, “I, the Right Rev. _____ _________, Bishop of _________, D. D., LL. D., do honestly, faithfully and on my honor as a man and a priest, declare that I believe that Jonah swallowed the whale,” or vice versa, as the case may be. No, there is nothing notably dignified about religious ideas. They run, rather, to a peculiarly puerile and tedious kind of nonsense. At their best, they are borrowed from metaphysicians, which is to say, from men who devote their lives to proving that twice two is not always or necessarily four. At their worst, they smell of spiritualism and fortune telling. Nor is there any visible virtue in the men who merchant them professionally. Few theologians know anything that is worth knowing, even about theology, and not many of them are honest. One may forgive a Communist or a Single Taxer on the ground that there is something the matter with his ductless glands, and that a Winter in the south of France would relieve him. But the average theologian is a hearty, red-faced, well-fed fellow with no discernible excuse in pathology. He disseminates his blather, not innocently, like a philosopher, but maliciously, like a politician. In a well-organized world he would be on the stone-pile. But in the world as it exists we are asked to listen to him, not only politely, but even reverently, and with our mouths open.

Cassandra (1860)
Context: The "dreams of youth" have become a proverb. That organisations, early rich, fall far short of their promise has been repeated to satiety. But is it extraordinary that it should be so? For do we ever utilise this heroism? Look how it lives upon itself and perishes for lack of food. We do not know what to do with it. We had rather that it should not be there. Often we laugh at it. Always we find it troublesome. Look at the poverty of our life! Can we expect anything else but poor creatures to come out of it?

As quoted in "Kieślowski's Many Colours" by Patrick Abrahamsson, in Oxford University Student newspaper (2 June 1995) — republished at Musicolog.com http://www.musicolog.com/kieslowski_manycolours.asp#.Vt_PAsdSj8s
Context: If there is anything worthwhile doing for the sake of culture, then it is touching on subject matters and situations which link people, and not those that divide people. There are too many things in the world which divide people, such as religion, politics, history, and nationalism. If culture is capable of anything, then it is finding that which unites us all. And there are so many things which unite people. It doesn't matter who you are or who I am, if your tooth aches or mine, it's still the same pain. Feelings are what link people together, because the word "love" has the same meaning for everybody. Or "fear", or "suffering". We all fear the same way and the same things. And we all love in the same way. That's why I tell about these things, because in all other things I immediately find division.

Argentina Audiotapes (1957)
Context: I, "the cautious bureaucrat," that was me, yes indeed. But... This cautious bureaucrat was attended by a... a fanatical warrior, fighting for the freedom of my blood, which is my birthright, and I say here, just as I have said to you before: your louse that nips you, Comrade Sassen, does not interest me. My louse under my collar interests me. I will squash it. This is the same when it comes to my people.... what benefits my people is a sacred order and a sacred law for me.... I have no regrets! I am certainly not going to bow down to that cross!... it would be too easy... for me to pretend that a Saul has become a Paul. I tell you, Comrade Sassen, I cannot do that. That I cannot do, because I am not willing to do it, because I balk inwardly at saying that we did anything wrong.

1960s, The Drum Major Instinct (1968)
Context: Nineteen centuries have come and gone and today he stands as the most influential figure that ever entered human history. All of the armies that ever marched, all the navies that ever sailed, all the parliaments that ever sat, and all the kings that ever reigned put together have not affected the life of man on this earth as much as that one solitary life. His name may be a familiar one. But today I can hear them talking about him. Every now and then somebody says, "He's King of Kings." And again I can hear somebody saying, "He's Lord of Lords." Somewhere else I can hear somebody saying, "In Christ there is no East nor West." And then they go on and talk about, "In Him there's no North and South, but one great Fellowship of Love throughout the whole wide world." He didn't have anything. He just went around serving and doing good.

The Tragic Sense of Life (1913), I : The Man of Flesh and Bone
Context: If a philosopher is not a man, he is anything but a philosopher; he is above all a pedant, and a pedant is a caricature of a man. The cultivation of any branch of science — of chemistry, of physics, of geometry, of philology — may be a work of differentiated specialization, and even so, only within very narrow limits and restrictions; but philosophy, like poetry, is a work of integration and synthesis, or else it is merely pseudo-philosophical erudition.

Playboy interview (1963)
Context: I'm for decency — period. I'm for anything and everything that bodes love and consideration for my fellow man. But when lip service to some mysterious deity permits bestiality on Wednesday and absolution on Sunday — cash me out.

"Fanfare", in H. L. Mencken (1920)
Context: American literature has been, and is, singularly deficient in established critics who have anything like a rational conception of their jobs. The majority, initiate in a few of the patent rituals of Aristotle and Quintilian, don the forbidding robes of high priests to Sweetness and Light, and go about their business much as if the idea were to keep all they know to themselves.

The Pursuit of Simplicity (1981), p. 72
Context: By having simplified what is known, physicists have been led into realms which as yet are anything but simple. That at some time, they, too, will appear as simple consequences of a theory of which no one has yet dreamed is not a statement of fact.
It is a statement of faith.

Charlie Rose: An Interview with Carl Sagan http://www.charlierose.com/guest/view/4553, May 27, 1996.
Context: We’ve arranged a society based on science and technology, in which nobody understands anything about science and technology. And this combustible mixture of ignorance and power, sooner or later, is going to blow up in our faces. Who is running the science and technology in a democracy if the people don’t know anything about it?

Nicomachus of Gerasa: Introduction to Arithmetic (1926)
Context: Since of quantity, one kind is viewed by itself, having no relation to anything else, as 'even,' 'odd,' 'perfect,' and the like, and the other is relative to something else, and is conceived of together with its relationship to another thing, like' double,', greater,' 'smaller,' 'half,' 'one and one-half times,' 'one and one-third times,' and so forth, it is clear that two scientific methods will lay hold of and deal with the whole investigation of quantity: arithmetic, [with] absolute quantity; and music, [with] relative quantity.<!--Book I, Chapter III, p.184

Source: Memoirs of a Superfluous Man (1943), p. 131
Context: I could see how "democracy" might do very well in a society of saints and sages led by an Alfred or an Antoninus Pius. Short of that, I was unable to see how it could come to anything but an ochlocracy of mass-men led by a sagacious knave. The collective capacity for bringing forth any other outcome seemed simply not there. To my ideas the incident of Aristides and the Athenian mass-man was perfectly exhibitory of "democracy" in practice. Socrates could not have got votes enough out of the Athenian mass-men to be worth counting, but Eubulus easily could, and did, wangle enough to keep himself in office as long as the corrupt fabric of the Athenian State held together. As against Jesus, the historic choice of the mass-man goes regularly to some Barabbas.

The Pleasures of Love
Context: I am constantly astonished by the people, otherwise intelligent, who think that anything so complex and delicate as a marriage can be left to take care of itself. One sees them fussing about all sorts of lesser concerns, apparently unaware that side by side with them — often in the same bed — a human creature is perishing from lack of affection, of emotional malnutrition.

Telecosm : How Infinite Bandwidth Will Revolutionize Our World (2000), p. 31
Context: Let there be light, says the Bible. All the firmaments of technology, all our computers and networks, are built with light, and of light, and for light, to hasten its spread around the world. Light glows on the telescom's periphery; it shines as its core; it illuminates its webs and its links. From Newton, Maxwell, and Einstein to Richard Feynman and Charles Townes, the more men have gazed at light, the more it turns out to be a phenomenon utterly different from anything else. And yet everything else — every atom and every molecula — is fraught with its oscillating intensity.

2000s, Larry King Live (2000)
Context: Historically, anything that gets information to people is good for the world. The most important human being who ever lived, if you want to leave out religious figures, would be Johannes Gutenberg... that's when the liberation of human thought happened, because people could read the thoughts of people across the world, and have thoughts of their own, and publish them and spread information around. Anything that gets information to people is good. America has prospered because we're the most information-friendly society in the world.

Part V, Ch. 3 : 3rd Public Talk Madras 14th January 1968 "The Sacred" http://www.jiddu-krishnamurti.net/en/awakening-of-intelligence/1968-01-14-jiddu-krishnamurti-awakening-of-intelligence-the-sacred
1970s, The Awakening of Intelligence (1973)
Context: One can go on endlessly reading, discussing, piling up words upon words, without ever doing anything about it. It is like a man that is always ploughing, never sowing, and therefore never reaping. Most of us are in that position. And words, ideas, theories, have become much more important than actual living, which is acting, doing. I do not know if you have ever wondered why, throughout the world, ideas, formulas, concepts, have tremendous significance, not only scientifically but also theologically.

Source: Echoes from the Bottomless Well (1985), p. 120
Context: "Nothing burns in hell but ego" says Tauler.
Does anything live but Buddha Nature, Christ Spirit?

Defiant Helen Thomas defends remarks that led to exit
Niraj Warikoo
Free Press
2010-12-02
http://www.freep.com/article/20101202/NEWS02/101202052/Defiant-Helen-Thomas-defends-remarks-that-led-to-exit
2010-12-02

Annotated Drawings by Eugene J. Martin: 1977-1978