Quotes about anywhere

page 7

Column, January 30, 2009, "Outreach, Yes. Apology, No: We’ve Never Been Islam’s Enemy" http://www.jewishworldreview.com/cols/krauthammer013009.php3 at jewishworldreview.com.
2000s, 2009

"Prostitution and Male Supremacy" http://www.nostatusquo.com/ACLU/dworkin/MichLawJourI.html (1993), Michigan Journal of Gender and Law 1(1):1–12. Reprinted in Life and Death (1997), p 139–51.
Often paraphrased as "Incest is boot camp for prostitution".

Source: Beloved (1987), Ch. 28

http://www.youtube.com/watch?v=8c0_Lzb1CJw#t=01h19m00s
"The IBM System/360 Revolution"
recorded by the Computer History Museum
April 7, 2004.

Source: Natural History (2003), Chapter 30 “Communication Failure” (p. 301)

“An Unread Book”, p. 40
The Third Book of Criticism (1969)

Cognitive Surplus : Creativity and Generosity in a Connected Age (2010)

Speech at the ninth World Islamic Economic Forum in 2013 - "World Islamic Economic Forum: Prime Minister's speech" Gov.uk (29 October 2013) https://www.gov.uk/government/speeches/world-islamic-economic-forum-prime-ministers-speech
2010s, 2013

"The Will Arnett Interview," Television Without Pity (2005) http://www.televisionwithoutpity.com/articles/content/a1005/index-1.html
2005

Interview with Request Magazine, October 1994 http://web.stargate.net/soundgarden/articles/request_10-94.shtml,
Soundgarden Era

Source: Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson (1990), p. 42

The Decorative Arts (1877)

Source: 1925 - 1940, The sculptor speaks' (1937), p. 254

"Clapton: The Autobiography"

"Deep Time and Ceaseless Motion", p. 98
An Urchin in the Storm (1987)

Source: Vamps and Tramps (1994), "No Law in the Arena: A Pagan Theory of Sexuality", p. 78

1987 Edition, p. 226.
Dianetics : The Modern Science of Mental Health (1950)

Interview http://www.guardian.co.uk/books/2006/oct/12/bookerprize2006.thebookerprize (12 October 2006), The Guardian

"The Case for an Anti-Abortion Violence Registry," http://www.huffingtonpost.com/jacob-m-appel/the-case-for-an-anti-abor_b_222559.html The Huffington Post (2009-06-29)

Telegram to AFL president Samuel Gompers (14 September 1919); concerning the 1919 Boston Police strike.
1910s, Telegram to Samuel Gompers (1919)

2000s, 2008, Address to the United Nations General Assembly (September 2008)

As quoted in "Change of Pace"
Baseball-related, <big><big>1960s</big></big>, <big>1963</big>

An Old Chaos: The Call of Progress (pp. 6-7)
The Silence of Animals: On Progress and Other Modern Myths (2013)

"1st Foundational Falsehood of Creationism" https://www.youtube.com/watch?v=KnJX68ELbAY, Youtube (November 11, 2007)
Youtube, Foundational Falsehoods of Creationism

Quoted in Manchester Evening News, http://www.manchestereveningnews.co.uk/entertainment/comedy/s/234/234894_dodds_bolton_bonus.htmlDodd's Bolton bonus, Natalie Anglesey. (2008-04-28)

[Piers, Morgan, Howard Stern almost retired last year, 2011-01-18, CNN, http://www.cnn.com/2011/SHOWBIZ/01/18/howard.stern.piers.morgan/, Piers Morgan Tonight, 2011-01-19]
Howard Stern on Piers Morgan Tonight, CNN (January 18, 2011)

Jonathan Livingston Seagull (1970)

Leonard Jimmie Savage, (1960) cited in: W.A. Wallis, "Leonard Jimmie Savage 1917-1971," in E Shils (ed.), Remembering the University of Chicago: teachers, scientists, and scholars. (University of Chicago Press, Chicago, 1991), 436-451; Quoted in: J J O'Connor and E F Robertson (2010).
Letter to Chicago Department before taking up a professorship at the University of Michigan.

Address to joint meeting of the U.S. Congress http://www.c-span.org/video/?299666-1/israeli-prime-minister-netanyahu-address-joint-meeting-congress (24 May 2011).
2010s, 2011, Address to joint meeting of the U.S. Congress (May 2011)

IV. Mediscque Vocatur; The physician is sent for.
Devotions Upon Emergent Occasions (1624)

Quoted in Luboš Doležel, "Interview: Ryan C. Gordon" http://www.abclinuxu.cz/clanky/rozhovor-ryan-c.-gordon-icculus?page=1 AbcLinuxu.cz (2011-03-08)

Speech to the annual actors' Equity meeting (1951)

Quoted in "1001 Affirmations" - by Herbert P. Windschitl - Poetry - 2003

1860s, The Good Fight (1865)

http://www.aajtv.com/exclusive/index.php?id=31, December 25, 2008.

Quoted from Lal, K. S. (1990). Indian muslims: Who are they. Chapter 2.
Fatawa-i-Jahandari

Source: The Wind in the Willows (1908), Ch. 7

Exploring Magnificent Waterfalls http://wol.jw.org/en/wol/d/r1/lp-e/102004126?q=livingstone&p=par

lecture III: "This Unscientific Age"
The Meaning of It All (1999)

Juicy J Interview Rubba band Business Wiz Khalifa Juicy J https://www.billboard.com/articles/columns/hip-hop/8070920/juicy-j-interview-rubba-band-business-wiz-khalifa

Sad Book

"Kitty Hawk
1960s

(in his first-ever interview, 1991) source http://www.followmearound.com/presscuttings.php?year=1991&cutting=10

On EPCOT, quoted in Married to the Mouse: Walt Disney World and Orlando (2001) by Richard E. Foglesong, p. 67, and The Animated Man : A Life of Walt Disney (2007) by Michael Barrier

From Omni interview, "The Smartest Man in the World" (1979) or from the book p. 195.
The Pleasure of Finding Things Out (1999)

Quoted here http://www.freep.com/article/20090319/SPORTS07/903190389/1055/SPORTS07/Spartans+measure+up+at+NFL+pro+day

Kosmos (1932), Above is Beginning Quote of the Last Chapter: Relativity and Modern Theories of the Universe -->

"Thunder Road"
Song lyrics, Born to Run (1975)

Letter to C. P. Wolcott, Assistant Secretary of War, Washington (17 December 1862).
1860s

Source: Swords and Plowshares (1972), p. 37

Diary record of a comment made by Adams to John Marshall, Charles Francis Adams, Memoirs of John Quincy Adams : Comprising Portions of His Diary from 1795 to 1848 (1875), p. 372

John Pilger, "Blair has made Britain a target" 21 September 2001 http://www.guardian.co.uk/wtccrash/story/0,1300,555452,00.html

As quoted in "Archbishop urges battle with racism" http://articles.chicagotribune.com/2002-02-18/news/0202180155_1_racism-archbishop-desmond-tutu-st-sabina (18 February 2002), by Sabrina L. Miller, Chicago Tribune, Illinois

Tipu Sultan - Villain or Hero (1993)

"Sign and Speed," p. 19
The Sign and Its Children (2000), Sequence: “The Sign and Nothing”

Quote, I am not torchbearer of Indian classical music: Zakir Hussain

On coming home to California in the late 1960's.
Edie : American Girl (1982)

The DotCommunist Manifesto, UNC-Chapel Hill, Howard W. Odum Institute, November 8, 2001 http://video.google.com/videoplay?docid=-2263095526020953463.

Dictatorship and Double Standards, Commentary (New York, Nov. 1979), quoted in The Economist , 23 December 2006:131

Source: 2000s, A New Birth of Freedom: Abraham Lincoln and the Coming of the Civil War (2000), p. 164

How ISIS is winning: The long reach of terror http://nypost.com/2015/02/05/how-isis-is-winning-the-long-reach-of-terror/, New York Post (February 5, 2015).
New York Post

Freedom from Fear (1991)

Prime Minister's Questions (4 May 1981) http://www.margaretthatcher.org/document/104649 regarding the 1981 Irish hunger strike.
First term as Prime Minister

Source: Life Expectancy (2004), Chapter 36; conversation between Lorrie Lynn Hicks and Jimmy Tock

"Dirty Business" (1973), p. 83
The Good Word & Other Words (1978)

2000s, The Central Idea (2006)

"The Mathematician's Office - Numberphile". youtube.com. August 25, 2016. Retrieved September 16, 2018.

Source code, <code>util.c</code>

The Glass Bead Game (1943)
Context: "If only there were a dogma to believe in. Everything is contradictory, everything tangential; there are no certainties anywhere. Everything can be interpreted one way and then again interpreted in the opposite sense. The whole of history can be explained as development and progress and can also be seen as nothing but decadence and meaninglessness. Isn't there any truth? Is there no real and valid doctrine?"
The Master had never heard him speak so fervently. He walked on in silence for a little, then said, "There is truth, my boy. But the doctrine you desire, absolute, perfect dogma that alone provides wisdom, does not exist. Nor should you long for a perfect doctrine, my friend. Rather, you should long for the perfection of yourself. The deity is within you, not in ideas and books. Truth is lived, not taught. Be prepared for conflicts, Joseph Knecht — I can see they have already begun."

Reader's Digest.com interview http://www.rd.com/face-to-face-with-charlize-theron/article18057.html
Context: I was raised with the idea that you can feel sorry for yourself, but then, get over it, because it doesn't get you anywhere. … There was always this awareness that you have to be responsible for yourself in order to have what you want. And that meant "Be responsible with this little motorcycle that we're going to give you, because you're only five. If you're not, you're going to hurt yourself" -- which I did. My mom wasn't like, "Poor baby." She was like, "You do wheelies. That's what's going to happen." My mom's philosophy was, "If you get yourself in trouble, you've got to get yourself out of trouble."

Hugh Crane a.k.a. Cagliostro the Great, in Schrödinger's Cat Trilogy : The Trick Top Hat (1979)
Context: There is no governor anywhere; you are all absolutely free. There is no restraint that cannot be escaped. We are all absolutely free. If everybody could go into dhyana at will, nobody could be controlled — by fear of prison, by fear of whips or electroshock, by fear of death, even. All existing society is based on keeping those fears alive, to control the masses. Ten people who know would be more dangerous than a million armed anarchists.

Helen Thomas on Her Resignation and Middle East
Paul Jay
The Real News Network
2010-11-15
http://therealnews.com/t2/index.php?option=com_content&task=view&id=31&Itemid=74&jumival=5765
2013-13-20

1910s, Address to Congress: Analyzing German and Austrian Peace Utterances (1918)
Context: There shall be no annexations, no contributions, no punitive damage. Peoples are not to be handed about from one sovereignty to another by an international conference or an understanding between rivals and antagonists. National aspirations must be respected; peoples may now be dominated and governed only by their own consent. "Self-determination" is not a mere phrase. It is an imperative principle of actions which statesmen will henceforth ignore at their peril. We cannot have general peace for the asking, or by the mere arrangements of a peace conference. It cannot be pieeed together out of individual understandings between powerful states. All the parties to this war must join in the settlement of every issue anywhere involved in it; beeause what we are seeing is a peace that we can all unite to guarantee and maintain and every item of it must be submitted to the common judgment whether it be right and fair, an act of justice, rather than a bargain between sovereigns.

Word Play (1974)
Context: Freedom of speech does not exist anywhere, for every community on earth forbids the use of certain sounds, words, and sentences in various speech situations.... the habitual liar faces social sanctions... Speakers are not allowed to misrepresent... to defame other people in public, to maliciously shout "Fire!" in a crowded movie theater, or to utter obscenities on the telephone.

The Language of the Night (1979)
Context: I have never found anywhere, in the domain of art, that you don't have to walk to. (There is quite an array of jets, buses and hacks which you can ride to Success; but that is a different destination.) It is a pretty wild country. There are, of course, roads. Great artists make the roads; good teachers and good companions can point them out. But there ain't no free rides, baby. No hitchhiking. And if you want to strike out in any new direction — you go alone. With a machete in your hand and the fear of God in your heart.

A Declaration of the Independence of Cyberspace (1996)
Context: You claim there are problems among us that you need to solve. You use this claim as an excuse to invade our precincts. Many of these problems don't exist. Where there are real conflicts, where there are wrongs, we will identify them and address them by our means. We are forming our own Social Contract. This governance will arise according to the conditions of our world, not yours. Our world is different.
Cyberspace consists of transactions, relationships, and thought itself, arrayed like a standing wave in the web of our communications. Ours is a world that is both everywhere and nowhere, but it is not where bodies live.
We are creating a world that all may enter without privilege or prejudice accorded by race, economic power, military force, or station of birth.
We are creating a world where anyone, anywhere may express his or her beliefs, no matter how singular, without fear of being coerced into silence or conformity.
Your legal concepts of property, expression, identity, movement, and context do not apply to us. They are all based on matter, and there is no matter here.

Short Drive, Sweet Chariot (1966)
Context: When I was fifteen and had quit school forever, I went to work in a vineyard near Sanger with a number of Mexicans, one of whom was only a year or two older than myself, an earnest boy named Felipe. One gray, dismal, cold, dreary day in January, while we were pruning muscat vines, I said to this boy, simply in order to be talking, "If you had your wish, Felipe, what would you want to be? A doctor, a farmer, a singer, a painter, a matador, or what?" Felipe thought a minute, and then he said, "Passenger." This was exciting to hear, and definitely something to talk about at some length, which we did. He wanted to be a passenger on anything that was going anywhere, but most of all on a ship.

The End (1946)
Context: Normally I didn’t see a great deal. I didn’t hear a great deal either. I didn’t pay attention. Strictly speaking I wasn’t there. Strictly speaking I believe I’ve never been anywhere.

Democracy Now! interview (2005)
Context: I’m talking to any youth who are considered to be or deemed to be at-risk or even hinting around being a thug or a criminal of any type of genre. I mostly propagate education and the need for it, because to me, that is the terra firma in which any human being must stand in order to survive in this country or to survive anywhere in the world, in dealing, you know, with every aspect of civilization, every aspect of surviving. Education is very important. It took me all of these years to discern that, and now I do.

Uncle Tom's Cabin (1852), Concluding Remarks
Context: The author hopes she has done justice to that nobility, generosity, and humanity, which in many cases characterize individuals at the South. Such instances save us from utter despair of our kind. But, she asks any person, who knows the world, are such characters common, anywhere?
For many years of her life, the author avoided all reading upon or allusion to the subject of slavery, considering it as too painful to be inquired into, and one which advancing light and civilization would certainly live down. But, since the legislative act of 1850, when she heard, with perfect surprise and consternation, Christian and humane people actually recommending the remanding escaped fugitives into slavery, as a duty binding on good citizens, — when she heard, on all hands, from kind, compassionate and estimable people, in the free states of the North, deliberations and discussions as to what Christian duty could be on this head, — she could only think, These men and Christians cannot know what slavery is; if they did, such a question could never be open for discussion. And from this arose a desire to exhibit it in a living dramatic reality. She has endeavored to show it fairly, in its best and its worst phases. In its best aspect, she has, perhaps, been successful; but, oh! who shall say what yet remains untold in that valley and shadow of death, that lies the other side?

Source: Letters and Papers from Prison (1967; 1997), Civil Courage, p. 5.
Context: What lies behind the complaint about the dearth of civil courage? In recent years we have seen a great deal of bravery and self-sacrifice, but civil courage hardly anywhere, even among ourselves. To attribute this simply to personal cowardice would be too facile a psychology; its background is quite different. In a long history, we Germans have had to learn the need for and the strength of obedience. In the subordination of all personal wishes and ideas to the tasks to which we have been called, we have seen the meaning and greatness of our lives. We have looked upwards, not in servile fear, but in free trust, seeing in our tasks a call, and in our call a vocation. This readiness to follow a command from "above" rather than our own private opinions and wishes was a sign of legitimate self-distrust. Who would deny that in obedience, in their task and calling, the Germans have again and again shown the utmost bravery and self-sacrifice? But the German has kept his freedom — and what nation has talked more passionately of freedom than the Germans, from Luther to the idealist philosophers? — by seeking deliverance from self-will through service to the community. Calling and freedom were to him two sides of the same thing. But in this he misjudged the world; he did not realize that his submissiveness and self-sacrifice could be exploited for evil ends. When that happened, the exercise of the calling itself became questionable, and all the moral principles of the German were bound to totter. The fact could not be escaped that the Germans still lacked something fundamental: he could not see the need for free and responsible action, even in opposition to the task and his calling; in its place there appeared on the one hand an irresponsible lack of scruple, and on the other a self-tormenting punctiliousness that never led to action. Civil courage, in fact, can grow only out of the free responsibility of free men. Only now are the Germans beginning to discover the meaning of free responsibility. It depends on a God who demands responsible action in a bold venture of faith, and who promises forgiveness and consolation to the man who becomes a sinner in that venture.

Quotes, IPI speech (2000)
Context: In the Global Age, we must be prepared to engage in regional conflicts selectively — where the stability of a region important to our national security is at stake; where we can assure ourselves that nothing short of military engagement can secure our national interest; where we are certain that the use of military force can succeed in doing so; where we have allies willing to help share the burden, and where the cost is proportionate. America cannot be the world's policeman. But we must reject the new isolationism that says: don't help anywhere, because we can not help everywhere.

Nobel lecture (2001)
Context: Today, in Afghanistan, a girl will be born. Her mother will hold her and feed her, comfort her and care for her — just as any mother would anywhere in the world. In these most basic acts of human nature, humanity knows no divisions. But to be born a girl in today's Afghanistan is to begin life centuries away from the prosperity that one small part of humanity has achieved. It is to live under conditions that many of us in this hall would consider inhuman.
I speak of a girl in Afghanistan, but I might equally well have mentioned a baby boy or girl in Sierra Leone. No one today is unaware of this divide between the world’s rich and poor. No one today can claim ignorance of the cost that this divide imposes on the poor and dispossessed who are no less deserving of human dignity, fundamental freedoms, security, food and education than any of us. The cost, however, is not borne by them alone. Ultimately, it is borne by all of us — North and South, rich and poor, men and women of all races and religions.
Today's real borders are not between nations, but between powerful and powerless, free and fettered, privileged and humiliated. Today, no walls can separate humanitarian or human rights crises in one part of the world from national security crises in another.

Book 1, Ch. 56; as translated in The Histories (1998) by Robin Waterfield and Carolyn Dewald http://books.google.com/books?id=Or5CKl1ObX4C&pg=PA24 pp. 23-24 ISBN 0192824252, 9780192824257
The Histories

Torsten Manns interview <!-- p. 40 -->
Bergman on Bergman (1970)
Context: Now let's get this Devil business straight, once and for all. To begin at the beginning: the notion of God, one might say, has changed aspect over the years, until it has either become so vague that it has faded away altogether or else has turned into something entirely different. For me, hell has always been a most suggestive sort of place; but I've never regarded it as being located anywhere else than on earth. Hell is created by human beings — on earth!
What I believed in those days — and believed in for a long time — was the existence of a virulent evil, in no way dependent upon environmental or hereditary factors. Call it original sin or whatever you like — anyway an active evil, of which human beings, as opposed to animals, have a monopoly. Our very nature, qua human beings, is that inside us we always carry around destructive tendencies, conscious or unconscious, aimed both at ourselves and at the outside world.
As a materialization of this virulent, indestructible, and — to us — inexplicable and incomprehensble evil, I manufactured a personage possessing the diabolical traits of a mediaeval morality figure. In various contexts I'd made it into a sort of private game to have a diabolic figure hanging around. His evil was one of the springs in my watch-works. And that's all there is to the devil-figure in my early films... Unmotivated cruelty is something which never ceases to fascinate me; and I'd very much like to know the reason for it. Its source is obscure and I'd very much like to get at it.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 83

Source: The Crying of Lot 49 (1966), Chapter 6
Context: She might have found the Tristero anywhere in her Republic, through any of a hundred lightly-concealed entranceways, a hundred alienations, if only she'd looked. She stopped for a minute between the steel rails, raising her head as if to sniff the air. Becoming conscious of the hard, strung presence she stood on — knowing as if maps had been flashed for her on the sky how these tracks ran on into others, others, knowing they laced, deepened, authenticated the great night around her. If only she'd looked. … She remembered drifters she had listened to, Americans speaking their language carefully, scholarly, as if they were in exile from somewhere else invisible yet congruent with the land she lived in; and walkers along the roads at night, zooming in and out of your headlights without looking up, too far from any town to have a real destination. And the voices before and after the dead man's that had phoned at random during the darkest slowest hours, searching ceaseless among the dial's ten million possibilities for that magical Other who would reveal herself out of the roar of relays monotone litanies of insult, filth, fantasy love, whose brute repetition must someday call into being the trigger of the unnamable act, the recognition, the Word. <!-- p. 148

Awake in the Dark: The Best of Roger Ebert (2006)
Context: Herzog by his example gave me a model for the film artist: fearless, driven by his subjects, indifferent to commercial considerations, trusting his audience to follow him anywhere. In the 38 years since I saw my first Herzog film, after an outpouring of some 50 features and documentaries, he has never created a single film that is compromised, shameful, made for pragmatic reasons or uninteresting. Even his failures are spectacular.

Changing Consciousness (1991)
Context: If I am right in saying that thought is the ultimate origin or source, it follows that if we don't do anything about thought, we won't get anywhere. We may momentarily relieve the population problem, the ecological problem, and so on, but they will come back in another way.<!-- p. 25

The Man With the Blue Guitar (1937)
Context: Do not speak to us of the greatness of poetry,
Of the torches wisping in the underground,
Of the structure of vaults upon a point of light.
There are no shadows in our sun,
Day is desire and night is sleep.
There are no shadows anywhere.
The earth, for us, is flat and bare.
There are no shadows.

Strange Horizons interview (2004)
Context: I worked at the Smithsonian for a number of years. I had a very low-level job. I didn't have much responsibility, but I did have a Smithsonian ID badge that gave me access to all of the museums on the mall, and also the National Gallery of Art. In those days, you could go anywhere, which you can't do now. You could get in behind the scenes and wander along these tunnels. There is a scene in "Prince of Flowers" where the characters are in the Paleontology Department of the Museum of Natural History where they really do have this Raiders of the Lost Ark-type vast space filled with all of these unopened cartons. … I was really entranced with the idea of living in a museum. In Winterlong there are two parallel storylines and the one for Raphael takes place among this guild or tribe of curators who live in the ruins of the Smithsonian Institution.

Interview on Online NewsHour : "George Kennan" (PBS) (18 April 1996) http://www.pbs.org/newshour/gergen/kennan.html
Context: I said that wherever these people, meaning the Soviet leadership, confronted us with dangerous hostility anywhere in the world, we should do everything possible to contain it and not let them expand any further. I should have explained that I didn't suspect them of any desire to launch an attack on us. This was right after the war, and it was absurd to suppose that they were going to turn around and attack the United States. I didn't think I needed to explain that, but I obviously should have done it.

"Putting Words in the President's Mouth" (12 October 2004)

Book 2, Ch. 35.
The Histories

The Paris Review interview (2010)

Source: 2000s, A New Birth of Freedom: Abraham Lincoln and the Coming of the Civil War (2000), p. 164
Context: There is a further and deeper reason why colonization failed and why all subsequent attempts to return Americans of African descent to Africa, even those originating solely within the black community, have failed. The reason is that the overwhelming majority of these Americans regard their destiny to be in the United States. They were, after all, sold into slavery originally by black tribesmen, who captured them in order to sell them, and who slaughtered the ones they did not sell. No resent of slavery, however profound, engendered any love of a mythical African homeland. To have asked them to return to Africa was not unlike asking American Jews whose parents or grandparents fled czarist or Stalinist tyranny to return to Russia. However involuntary their emigration from Africa, American Negroes, whether free or slave, have always seen America itself as the promised land. Both Christianity and the Declaration of Independence embodied promise to all men. They saw no better or equal hope anywhere else, and certainly not in Africa. The truth is that the slaves, ignorant and illiterate as they may have seemed, were far from unintelligent. The Bible that they heard about, even if they were not allowed to read it, contained stories that convinced them that the same God that had freed the children of Israel would free them. Jefferson Davis might have thought this to be mere credulity. Yet it certainly compared favorably with his own absurd reading of the story of Noah.

Holidays in Hell (1989)

Republican Party Reptile (1987)

Nobel Peace Prize Acceptance Speech (2012)
Context: The peace of our world is indivisible. As long as negative forces are getting the better of positive forces anywhere, we are all at risk. It may be questioned whether all negative forces could ever be removed. The simple answer is: “No!” It is in human nature to contain both the positive and the negative. However, it is also within human capability to work to reinforce the positive and to minimize or neutralize the negative. Absolute peace in our world is an unattainable goal. But it is one towards which we must continue to journey, our eyes fixed on it as a traveller in a desert fixes his eyes on the one guiding star that will lead him to salvation. Even if we do not achieve perfect peace on earth, because perfect peace is not of this earth, common endeavours to gain peace will unite individuals and nations in trust and friendship and help to make our human community safer and kinder.