Quotes about association
A collection of quotes on the topic of associate, association, other, people.
Quotes about association
2007
?
Books, The Beggar, Volume IV: Die Before Dying (Hari-Nama Press, 2005)
“Fine words and an insinuating appearance are seldom associated with true virtue.”
Variant: Someone who is a clever speaker and maintains a 'too-smiley' face is seldom considered a humane person.
Source: The Analects, Chapter I
The Weekly Dispatch noted page=5
About Dadabhai, Narrow-majority’ and ‘Bow-and-agree’: Public Attitudes Towards the Elections of the First Asian MPs in Britain, Dadabhai Naoroji and Mancherjee Merwanjee Bhownaggree, 1885-1906
Part 2, VIII.84
Human Action (1949)
Quote from Yves Klein's lecture at the Sorbonne in 1959; published in Studio International, Vol. 186 (1973), p. 43; also quoted in: David Batchelor (2008) Colour. p. 122
before 1960
Rousseau's Theory of the State (1873)
Context: We … have humanity divided into an indefinite number of foreign states, all hostile and threatened by each other. There is no common right, no social contract of any kind between them; otherwise they would cease to be independent states and become the federated members of one great state. But unless this great state were to embrace all of humanity, it would be confronted with other great states, each federated within, each maintaining the same posture of inevitable hostility. War would still remain the supreme law, an unavoidable condition of human survival.
Every state, federated or not, would therefore seek to become the most powerful. It must devour lest it be devoured, conquer lest it be conquered, enslave lest it be enslaved, since two powers, similar and yet alien to each other, could not coexist without mutual destruction.
The State, therefore, is the most flagrant, the most cynical, and the most complete negation of humanity. It shatters the universal solidarity of all men on the earth, and brings some of them into association only for the purpose of destroying, conquering, and enslaving all the rest. It protects its own citizens only; it recognises human rights, humanity, civilisation within its own confines alone. Since it recognises no rights outside itself, it logically arrogates to itself the right to exercise the most ferocious inhumanity toward all foreign populations, which it can plunder, exterminate, or enslave at will. If it does show itself generous and humane toward them, it is never through a sense of duty, for it has no duties except to itself in the first place, and then to those of its members who have freely formed it, who freely continue to constitute it or even, as always happens in the long run, those who have become its subjects. As there is no international law in existence, and as it could never exist in a meaningful and realistic way without undermining to its foundations the very principle of the absolute sovereignty of the State, the State can have no duties toward foreign populations. Hence, if it treats a conquered people in a humane fashion, if it plunders or exterminates it halfway only, if it does not reduce it to the lowest degree of slavery, this may be a political act inspired by prudence, or even by pure magnanimity, but it is never done from a sense of duty, for the State has an absolute right to dispose of a conquered people at will.
This flagrant negation of humanity which constitutes the very essence of the State is, from the standpoint of the State, its supreme duty and its greatest virtue. It bears the name patriotism, and it constitutes the entire transcendent morality of the State. We call it transcendent morality because it usually goes beyond the level of human morality and justice, either of the community or of the private individual, and by that same token often finds itself in contradiction with these. Thus, to offend, to oppress, to despoil, to plunder, to assassinate or enslave one's fellowman is ordinarily regarded as a crime. In public life, on the other hand, from the standpoint of patriotism, when these things are done for the greater glory of the State, for the preservation or the extension of its power, it is all transformed into duty and virtue. And this virtue, this duty, are obligatory for each patriotic citizen; everyone is supposed to exercise them not against foreigners only but against one's own fellow citizens, members or subjects of the State like himself, whenever the welfare of the State demands it.
This explains why, since the birth of the State, the world of politics has always been and continues to be the stage for unlimited rascality and brigandage, brigandage and rascality which, by the way, are held in high esteem, since they are sanctified by patriotism, by the transcendent morality and the supreme interest of the State. This explains why the entire history of ancient and modern states is merely a series of revolting crimes; why kings and ministers, past and present, of all times and all countries — statesmen, diplomats, bureaucrats, and warriors — if judged from the standpoint of simple morality and human justice, have a hundred, a thousand times over earned their sentence to hard labour or to the gallows. There is no horror, no cruelty, sacrilege, or perjury, no imposture, no infamous transaction, no cynical robbery, no bold plunder or shabby betrayal that has not been or is not daily being perpetrated by the representatives of the states, under no other pretext than those elastic words, so convenient and yet so terrible: "for reasons of state."
Music, Mind, and Meaning (1981)
Context: What is the difference between merely knowing (or remembering, or memorizing) and understanding?... A thing or idea seems meaningful only when we have several different ways to represent it — different perspectives and different associations.... Then we can turn it around in our minds, so to speak: however it seems at the moment, we can see it another way and we never come to a full stop. In other words, we can 'think' about it. If there were only one way to represent this thing or idea, we would not call this representation thinking.
Christopher Callahan (October 2000), Music in Medieval Medical Practice: Speculations and Certainties https://symposium.music.org/index.php/40/item/2168-music-in-medieval-medical-practice-speculations-and-certainties#16
De Institutione Musica
Source: All Quiet on the Western Front
.
1900s
Context: Everyone is free to write and say whatever he likes, without any restrictions. But every voluntary association (including the party) is also free to expel members who use the name of the party to advocate anti-party views. Freedom of speech and the press must be complete. But then freedom of association must be complete too. I am bound to accord you, in the name of free speech, the full right to shout, lie and write to your heart’s content. But you are bound to grant me, in the name of freedom of association, the right to enter into, or withdraw from, association with people advocating this or that view. The party is a voluntary association, which would inevitably break up, first ideologically and then physically, if it did not cleanse itself of people advocating anti-party views.
Source: At Ease: Stories I Tell to Friends
A defense http://www.thelizlibrary.org/undelete/library/library005.html of Elizabeth Cady Stanton against a motion to repudiate her Woman's Bible at a meeting of the National-American Woman Suffrage Association 1896 Convention, HWS, IV (1902), p. 263
Context: The one distinct feature of our Association has been the right of the individual opinion for every member. We have been beset at every step with the cry that somebody was injuring the cause by the expression of some sentiments that differed with those held by the majority of mankind. The religious persecution of the ages has been done under what was claimed to be the command of God. I distrust those people who know so well what God wants them to do to their fellows, because it always coincides with their own desires.
“Nothing revives the past so completely as a smell that was once associated with it.”
“Optimism is the one quality more associated with success and happiness than
any other.”
This is from a set of maxims which Washington copied out in his own hand as a school-boy: "Rules of Civility and Decent Behaviour in Company and Conversation http://gwpapers.virginia.edu/documents/the-rules-of-civility/" Rule # 56 written out by Washington ca. 1744:
: These maxims originated in the late sixteenth century in France and were popularly circulated during Washington's time. Washington wrote out a copy of the 110 Rules in his school book when he was about sixteen-years old... During the days before mere hero worship had given place to understanding and comprehension of the fineness of Washington's character, of his powerful influence among men, and of the epoch-making nature of the issues he so largely shaped, it was assumed that Washington himself composed the maxims, or at least that he compiled them. It is a satisfaction to find that his consideration for others, his respect for and deference to those deserving such treatment, his care of his own body and tongue, and even his reverence for his Maker, all were early inculcated in him by precepts which were the common practice in decent society the world over. These very maxims had been in use in France for a century and a half, and in England for a century, before they were set as a task for the schoolboy Washington.
:* Charles Moore in his Introduction to George Washington's Rules of Civility and Decent Behaviour in Company and Conversation (1926) http://gwpapers.virginia.edu/documents/civility/index.html, edited by Charles Moore, xi-xv
Misattributed
“Ridcully was to management what King Herod was to the Bethlehem Playgroup Association.”
Source: The Last Continent
“Associate yourself with people of good quality, for it is better to be alone than in bad company.”
"Associate yourself with Men of good Quality if you Esteem your own Reputation; for 'tis better to be alone than in bad Company." This was a French maxim, late 16th century, as quoted by George Washington in his "Rules of Civility and Decent Behaviour in Company and Conversation," Rule # 56 (ca. 1744) http://gwpapers.virginia.edu/documents/civility/transcript.html
Misattributed
Source: Become a Better You: 7 Keys to Improving Your Life Every Day
Atal Bihari Vajpayee, The Organiser, 31 October 2004 issue. p. 13, Article Named- 'His writings will guide us' https://web.archive.org/web/20120331123458/http://organiser.org/archives/historic/dynamic/modulesa3a9.html?name=Content&pa=showpage&pid=48&page=13
2013, Remarks on Economic Mobility (December 2013)
From Ctheory Interview With Paul Virilio 'The Kosovo War Took Place In Orbital Space: Paul Virilio in Conversation with John Armitage' http://www.ctheory.net/text_file.asp?pick=132
Source: Marketing Myopia, 1960, p. 10
Source: The structuring of organizations (1979), p. 326
Other
Letter to Frank Belknap Long (27 February 1931), in Selected Letters III, 1929-1931 edited by August Derleth and Donald Wandrei, p. 291
Non-Fiction, Letters, to Frank Belknap Long
Letter to E. Hoffmann Price (29 July 1936), published in Selected Letters Vol. V, p. 290
Non-Fiction, Letters, to E. Hoffmann Price
Listen Back To A 1990 Interview With Actor Christopher Lee http://www.npr.org/2015/06/12/413936419/listen-back-to-a-1990-interview-with-actor-christopher-lee (1990)
1960s-1980s, "Industrial Organization: A Proposal for Research" (1972)
English and Welsh (1955)
Other
The Satanic Bible (1969)
Part III: Man and Himself, Ch. 20: The Happy Man, p. 201
1950s, New Hopes for a Changing World (1951)
Speech http://hansard.millbanksystems.com/commons/1846/may/15/corn-importation-bill-adjourned-debate in the House of Commons (15 May 1846).
1840s
Source: The Manifesto of the Communist Party (1848), Section 2, paragraph 72 (last paragraph).
Rent of Land, p. 65.
Paris Manuscripts (1844)
Source: Biographia Literaria (1817), Ch. XV
Message of His Holiness Pope Francis to the Participants in the European Regional Meeting of the World Medical Association, From the Vatican, 7 November 2017 https://w2.vatican.va/content/francesco/en/messages/pont-messages/2017/documents/papa-francesco_20171107_messaggio-monspaglia.html
2010s, 2017
Periods of 25 Variable Stars in the Small Magellanic Cloud http://adsabs.harvard.edu/abs/1912HarCi.173....1L (1912)
From Branson's Foreword to the book: [Marcouse, Ian, 1996, Understanding Industry, Bath, Hodder & Stoughton, ix, 034067927-1, 2014]
Letter to James F. Morton (8 March 1923), in Selected Letters I, 1911-1924 edited by August Derleth and Donald Wandrei, pp. 211-212
Non-Fiction, Letters
It takes two bright sparks to BOO, Aug 23, 1998, New Straits Times, 30, 6 June 2011 http://news.google.com/newspapers?id=u8BhAAAAIBAJ&sjid=yxQEAAAAIBAJ&pg=6806,6354243&dq=joshua-fernandez+film&hl=en,
"Montaigne" http://teaching.quotidiana.org/essays/Woolf_Montaigne.html
The Common Reader (1925)
Vol. I, Ch. 25, Section 2, pg. 687.
(Buch I) (1867)
Source: Enemies of Promise (1938), Part 2: The Charlock’s Shade, Ch. 16: Outlook Unsettled (p. 137)
"Some Notes on Interplanetary Fiction", Californian 3, No. 3 (Winter 1935): 39-42. Published in Collected Essays, Volume 2: Literary Criticism edited by S. T. Joshi, p. 178
Non-Fiction
Source: The Case of Mr. Richard Arkwright and Co., 1781, p. 22-23
Letter to a round-robin letter-writing group called "the Coryciani" (14 July 1936), quoted in Lord of a Visible World: An Autobiography in Letters edited by S.T. Joshi, p. 339
Non-Fiction, Letters
"Why I am a Destiny", 1
Ecce Homo (1888)
“Association with human beings lures one into self-observation.”
77
The Zürau Aphorisms (1917 - 1918)
April 30, 1945, quoted in "Memoirs: Ten Years And Twenty Days" - Page 442 - by Grand Admiral Karl Doenitz - History - 1997.
On her creative inspiration http://tolucantimes.info/section/inside-this-issue/young-author-makes-her-mark-in-the-world-of-children’s-literature/
The Great Transformation (1944), Ch. 19 : Popular Government and Market Economy
English and Welsh (1955)
On the Nature of Acquaintance: Neutral Monism (1914)
1910s
Letter to Virgil Finlay (25 September 1936), in Selected Letters V, 1934-1937 edited by August Derleth and Donald Wandrei, p. 310
Non-Fiction, Letters
Letter to James F. Morton (January 1931), in Selected Letters III, 1929-1931 edited by August Derleth and Donald Wandrei, p. 253
Non-Fiction, Letters, to James Ferdinand Morton, Jr.
Les objets extérieurs ont une action réelle sur le cerveau. Qui s’enferme entre quatre murs finit par perdre la faculté d’associer les idées et les mots. Que de prisonniers cellulaires devenus imbéciles, sinon fous, par le défaut d’exercice des facultés pensantes.
Source: Journey to the Center of the Earth (1864), Ch. XXVI: The worst peril of all
Edwin Grant Conklin, in: p. 74 Thirteen Americans: their spiritual autobiographies https://archive.org/stream/religionandcivil000911mbp#page/n91/mode/2up Louis Finkelstein (ed.), 1953, p. 74
Socrates, pp. 147–8
Eupalinos ou l'architecte (1921)
Lotfi Asker Zadeh, George Jiri Klir, Bo Yuan (1996) Fuzzy Sets, Fuzzy Logic, and Fuzzy Systems: Selected Papers. p. 238
1990s
Source: The Problems of Leninism, Ch.8
Source: Moral Man and Immoral Society (1932), pp. 8-9
Context: The inevitable hypocrisy, which is associated with the all the collective activities of the human race, springs chiefly from this source: that individuals have a moral code which makes the actions of collective man an outrage to their conscience. They therefore invent romantic and moral interpretations of the real facts, preferring to obscure rather than reveal the true character of their collective behavior. Sometimes they are as anxious to offer moral justifications for the brutalities from which they suffer as for those which they commit. The fact that the hypocrisy of man's group behavior... expresses itself not only in terms of self-justification but in terms of moral justification of human behavior in general, symbolizes one of the tragedies of the human spirit: its inability to conform its collective life to its individual ideals. As individuals, men believe they ought to love and serve each other and establish justice between each other. As racial, economic and national groups they take for themselves, whatever their power can command.
God and the State (1871; publ. 1882)
Context: I bow before the authority of special men because it is imposed upon me by my own reason. I am conscious of my inability to grasp, in all its details and positive developments, any very large portion of human knowledge. The greatest intelligence would not be equal to a comprehension of the whole. Thence results, for science as well as for industry, the necessity of the division and association of labor. I receive and I give — such is human life. Each directs and is directed in his turn. Therefore there is no fixed and constant authority, but a continual exchange of mutual, temporary, and, above all, voluntary authority and subordination.
The Autocrat of the Breakfast Table (1858)
Context: He must be a poor creature that does not often repeat himself. Imagine the author of the excellent piece of advice, "Know thyself," never alluding to that sentiment again during the course of a protracted existence! Why, the truths a man carries about with him are his tools; and do you think a carpenter is bound to use the same plane but once to smooth a knotty board with, or to hang up his hammer after it has driven its first nail? I shall never repeat a conversation, but an idea often. I shall use the same types when I like, but not commonly the same stereotypes. A thought is often original, though you have uttered it a hundred times. It has come to you over a new route, by a new and express train of associations.
2011, Remarks on Egyptian protests (January 2011)
Context: My administration has been closely monitoring the situation in Egypt, and I know that we will be learning more tomorrow when day breaks. As the situation continues to unfold, our first concern is preventing injury or loss of life. So I want to be very clear in calling upon the Egyptian authorities to refrain from any violence against peaceful protestors.
The people of Egypt have rights that are universal. That includes the right to peaceful assembly and association, the right to free speech, and the ability to determine their own destiny. These are human rights. And the United States will stand up for them everywhere.
1910s, Address to the Knights of Columbus (1915)
Context: One of the most important things to secure for him is the right to hold and to express the religious views that best meet his own soul needs. Any political movement directed against anybody of our fellow- citizens because of their religious creed is a grave offense against American principles and American institutions. It is a wicked thing either to support or to oppose a man because of the creed he professes. This applies to Jew and Gentile, to Catholic and Protestant, and to the man who would be regarded as unorthodox by all of them alike. Political movements directed against men because of their religious belief, and intended to prevent men of that creed from holding office, have never accomplished anything but harm. This was true in the days of the ‘Know-Nothing’ and Native-American parties in the middle of the last century; and it is just as true to-day. Such a movement directly contravenes the spirit of the Constitution itself. Washington and his associates believed that it was essential to the existence of this Republic that there should never be any union of Church and State; and such union is partially accomplished wherever a given creed is aided by the State or when any public servant is elected or defeated because of his creed. The Constitution explicitly forbids the requiring of any religious test as a qualification for holding office. To impose such a test by popular vote is as bad as to impose it by law. To vote either for or against a man because of his creed is to impose upon him a religious test and is a clear violation of the spirit of the Constitution.
Vol. I, Ch. 13: Of the King who did according to his will, and magnified himself above every God, and honored Mahuzzims, and regarded not the desire of women
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John (1733)
Context: Hitherto the principles of the Encratites had been rejected by the Churches; but now being refined by the Monks, and imposed not upon all men, but only upon those who would voluntarily undertake a monastic life, they began to be admired, and to overflow first the Greek Church, and then the Latin also, like a torrent. Eusebius tells us, that Constantine the great had those men in the highest veneration, who dedicated themselves wholly to the divine philosophy; and that he almost venerated the most holy company of Virgins perpetually devoted to God; being certain that the God to whom he had consecrated himself did dwell in their minds. In his time and that of his sons, this profession of a single life was propagated in Egypt by Antony, and in Syria by Hilarion; and spread so fast, that soon after the time of Julian the Apostate a third part of the Egyptians were got into the deserts of Egypt. They lived first singly in cells, then associated into cœnobia or convents; and at length came into towns, and filled the Churches with Bishops, Presbyters and Deacons. Athanasius in his younger days poured water upon the hands of his master Antony; and finding the Monks faithful to him, made many of them Bishops and Presbyters in Egypt: and these Bishops erected new Monasteries, out of which they chose Presbyters of their own cities, and sent Bishops to others. The like was done in Syria, the superstition being quickly propagated thither out of Egypt by Hilarion a disciple of Antony. Spiridion and Epiphanius of Cyprus, James of Nisibis, Cyril of Jerusalem, Eustathius of Sebastia in Armenia, Eusebius of Emisa, Titus of Bostra, Basilius of Ancyra, Acacius of Cæsarea in Palestine, Elpidius of Laodicea, Melitius and Flavian of Antioch, Theodorus of Tyre, Protogenes of Carrhæ, Acacius of Berrhæa, Theodotus of Hierapolis, Eusebius of Chalcedon, Amphilochius of Iconium, Gregory Nazianzen, Gregory Nyssen, and John Chrysostom of Constantinople, were both Bishops and Monks in the fourth century. Eustathius, Gregory Nazianzen, Gregory Nyssen, Basil, &c. had Monasteries of Clergymen in their cities, out of which Bishops were sent to other cities; who in like manner erected Monasteries there, till the Churches were supplied with Bishops out of these Monasteries.... Not long after even the Emperors commanded the Churches to choose Clergymen out of the Monasteries by this Law.
1900s, First Annual Message to Congress (1901)
Context: The first essential in determining how to deal with the great industrial combinations is knowledge of the facts—publicity. In the interest of the public, the Government should have the right to inspect and examine the workings of the great corporations engaged in interstate business. Publicity is the only sure remedy which we can now invoke. What further remedies are needed in the way of governmental regulation, or taxation, can only be determined after publicity has been obtained, by process of law, and in the course of administration. The first requisite is knowledge, full and complete—knowledge which may be made public to the world. Artificial bodies, such as corporations and joint stock or other associations, depending upon any statutory law for their existence or privileges, should be subject to proper governmental supervision, and full and accurate information as to their operations should be made public regularly at reasonable intervals.
And you will see that every one of my five lessons brings me to the conclusion that such leadership is no less sorely needed now than it was 60 years ago.
Farewell Speech (2006)
2000
Letter to Frank Belknap Long (27 February 1931), in Selected Letters III, 1929-1931 edited by August Derleth and Donald Wandrei, p. 293
Non-Fiction, Letters, to Frank Belknap Long
The Devil's Notebook (1992)
"The Meaning of Human Requirements"
Source: Economic and Philosophic Manuscripts of 1844, p.99-100,The Marx-Engels Reader
Umar ibn al-Khattab, Vol. 2, p. 389-390, also quoted in At-Tabqaat ul-Kabir, Vol. 3, p. 339
Last Advise