Quotes about attainment

page 2

Ibid., p. 149
The Book of Disquiet
Original: O fim é baixo, comotodos os fins quantitativos, pessoais ou não, e é atingível e verificável.

My Inventions (1919)

Sec. 122
Some Thoughts Concerning Education (1693)

"The Power Process", item 36
Industrial Society and Its Future (1995)

Prussianism and Socialism (1919)

“Schopenhauer as educator,” § 3.2, R. Hollingdale, trans. (1983), pp. 130-131
Untimely Meditations (1876)

"Do Infant Prodigies Become Great Musicians?", Music & Letters (Apr., 1935)

Letter to Gilbert Murray, April 3, 1902
1900s

Source: Terrorism and Communism (1920), p. 177

Formalized Music: Thought and Mathematics in Composition, ISBN 1576470792

1980s, First term of office (1981–1985), Address on the Strategic Defense Initiative (1983)

Essays on Woman (1996), Problems of Women's Education (1932)

On First Principles, Bk. 1, ch. 3; par. 8
On First Principles

A Means for Furthering Peace (1905)

Note to Stanza 29 part 1
Spiritual Canticle of The Soul and The Bridegroom, Notes to the Stanzas

The Divine Commodity: Discovering A Faith Beyond Consumer Christianity (2009, Zondervan)

Source: Real Christianity (1797), p. 257.

Vol. II, Alfred A. Knopf, 1928, p. 461 https://archive.org/stream/Decline-Of-The-West-Oswald-Spengler/Decline_Of_The_West#page/n931/mode/2up
The Decline of the West (1918, 1923)

Nehru wrote this resolution of Purna Swaraj (Complete Independence), which was adopted in the Congress session at Lahore on 26 January 1930; this was later celebrated as Independence Day until August 1947, and after 26 January 1950 as Republic Day; as quoted in India http://books.google.com/books?id=nHnOERqf-MQC&pg=PA204 (1999) by Stanley A. Wolpert

1780s, The Newburgh Address (1783)

p, 125
Ancient Medicine

Source: Autosuggestion : My method (2014), Chapter II. The role of imagination.

Book 2
History of the Peloponnesian War

Sec. 129
Some Thoughts Concerning Education (1693)

1850s, Speech at Chicago (1858)

Sec. 325
The Gay Science (1882)

Incompetence
One Minute Wisdom (1989)

As quoted in Random Recollections of an Old Political Reporter, William C. Hudson (1911).

"The Holy Dimension", p. 341
Moral Grandeur and Spiritual Audacity: Essays (1997)

Source: Tao Te Ching, Ch. 48

537
Daybreak — Thoughts on the Prejudices of Morality (1881)

1780s, The Newburgh Address (1783)

Book III, Chapter 13
Florentine Histories (1526)

1910s, The World Movement (1910)

Book I, sec. 1
Tetrabiblos

As quoted in In Victorian Days and Other Papers (1939) http://books.google.com/books?id=LfIjfuQGwOIC&printsec=frontcover&dq=In+Victorian+days&as_brr=0&cd=1#v=onepage&q=notorious&f=false by Sir David Oswald Hunter-Blair, p. 122

The Hidden Words

Essay 2, Section 20
On the Genealogy of Morality (1887)

Letter 29, 1.
Letters, Book IX

The Philosophy of Composition (published 1846).

Variant translation: Liberal institutions straightway cease from being liberal the moment they are soundly established: once this is attained no more grievous and more thorough enemies of freedom exist than liberal institutions.
Expeditions of an Untimely Man, 38
Twilight of the Idols (1888)
Context: My conception of freedom. — The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it — what it costs us. I give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. One knows, indeed, what their ways bring: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic [genüsslich] — every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization...

Message at Andhra (1954) <!-- MD p. 8 --> Vol. 12, p. 4328.
Lord Meher (1986)
Context: God is eternally free. To realize God is to attain liberation from the bondage of illusion. The greater the strife and the more intensified the struggle to attain liberation, the more the shackles of illusion are felt, because this very action brings greater awareness of the illusion, which then becomes all the more impressive and realistic. All actions, whether good or bad, just or unjust, charitable or uncharitable, are responsible in making the bond of illusion firmer and tighter.
The goal is to achieve perfect inaction, which does not mean merely inactivity. When the self is absent, one achieves inaction in one's every action.

Budokwai Bulletin (1947)
Context: I have been asked by people of various sections as to the wisdom and possibility of Judo being introduced with other games and sports at the Olympic Games. My view on the matter, at present, is rather passive. If it be the desire of other member countries, I have no objection. But I do not feel inclined to take any initiative. For one thing, Judo in reality is not a mere sport or game. I regard it as a principle of life, art and science. In fact, it is a means for personal cultural attainment. Only one of the forms of Judo training, so-called randori or free practice can be classed as a form of sport. Certainly, to some extent, the same may be said of boxing and fencing, but today they are practiced and conducted as sports. Then the Olympic Games are so strongly flavored with nationalism that it is possible to be influenced by it and to develop "Contest Judo", a retrograde form as ju-jitsu was before the Kodokan was founded.

Bunmeiron no Gairyaku [An Outline of a Theory of Civilization] (1875).
Context: Robbery and murder are the worst of human crimes; but in the West there are robbers and murderers. There are those who form cliques to vie for the reins of power and who, when deprived of that power, decry the injustice of it all. Even worse, international diplomacy is really based on the art of deception. Surveying the situation as a whole, all we can say is that there is a general prevalence of good over bad, but we can hardly call the situation perfect. When, several thousand years hence, the levels of knowledge and virtue of the peoples of the world will have made great progress (to the point of becoming utopian), the present condition of the nations of the West will surely seem a pitifully primitive stage. Seen in this light, civilization is an open-ended process. We cannot be satisfied with the present level of attainment of the West.

The Dominant Idea (1910)
Context: It is not to be supposed that any one will attain to the full realization of what he purposes, even when those purposes do not involve united action with others; he will fall short; he will in some measure be overcome by contending or inert opposition. But something he will attain, if he continues to aim high.
What, then, would I have? you ask. I would have men invest themselves with the dignity of an aim higher than the chase for wealth; choose a thing to do in life outside of the making of things, and keep it in mind, — not for a day, nor a year, but for a life-time. And then keep faith with themselves! Not be a light-o'-love, to-day professing this and to-morrow that, and easily reading oneself out of both whenever it becomes convenient; not advocating a thing to-day and to-morrow kissing its enemies' sleeve, with that weak, coward cry in the mouth, "Circumstances make me." Take a good look into yourself, and if you love Things and the power and the plenitude of Things better than you love your own dignity, human dignity, Oh, say so, say so! Say it to yourself, and abide by it. But do not blow hot and cold in one breath. Do not try to be a social reformer and a respected possessor of Things at the same time. Do not preach the straight and narrow way while going joyously upon the wide one. Preach the wide one, or do not preach at all; but do not fool yourself by saying you would like to help usher in a free society, but you cannot sacrifice an armchair for it.

Siddhartha (1922)
Context: Listen my friend! I am a sinner and you are a sinner, but someday the sinner will be Brahma again, will someday attain Nirvana, will someday become a Buddha. Now this "someday" is illusion; it is only a comparison. The sinner is not on his way to a Buddha-like state; he is not evolving, although our thinking cannot conceive things otherwise. No, the potential Buddha already exists in the sinner; his future is already there. The potential hidden Buddha must be recognized in him, in you, in everybody. The world, Govinda, is not imperfect or slowly evolving along a path to perfection. No, it is perfect at every moment; every sin already carries grace within it, all small children are potential old men, all sucklings have death within them, all dying people — eternal life. It is not possible for one person to see how far another is on the way; the Buddha exits in robber and the dice player; the robber exists in the Brahmin. During deep meditation it is possible to dispel time, to see simultaneously all the past, present, and future, and then everything is good, everything is perfect, everything is Brahman.

1900s, Address at the Prize Day Exercises at Groton School (1904)
Context: Of course, the worst of all lives is the vicious life; the life of a man who becomes a positive addition to the forces of evil in a community. Next to that and when I am speaking to people who, by birth and training and standing, ought to amount to a great deal, I have a right to say only second to it in criminality comes the life of mere vapid ease, the ignoble life of a man who desires nothing from his years but that they shall be led with the least effort, the least trouble, the greatest amount of physical enjoyment or intellectual enjoyment of a mere dilettante type. The life that is worth living, and the only life that is worth living, is the life of effort, the life of effort to attain what is worth striving for.

The Art of Persuasion
Context: It is not among extraordinary and fantastic things that excellence is to be found, of whatever kind it may be. We rise to attain it and become removed from it: it is oftenest necessary to stoop for it.

Seventh and Last Joint Debate with Steven Douglas, at Alton, Illinois (15 October 1858)
1850s, Lincoln–Douglas debates (1858)
Context: Now, I have upon all occasions declared as strongly as Judge Douglas against the disposition to interfere with the existing institution of slavery. You hear me read it from the same speech from which he takes garbled extracts for the purpose of proving upon me a disposition to interfere with the institution of slavery, and establish a perfect social and political equality between negroes and white people. Allow me while upon this subject briefly to present one other extract from a speech of mine, more than a year ago, at Springfield, in discussing this very same question, soon after Judge Douglas took his ground that negroes were not included in the Declaration of Independence: I think the authors of that notable instrument intended to include all men, but they did not mean to declare all men equal in all respects. They did not mean to say all men were equal in color, size, intellect, moral development, or social capacity. They defined with tolerable distinctness in what they did consider all men created equal — equal in "certain inalienable rights, among which are life, liberty, and the pursuit of happiness." This they said, and this they meant. They did not mean to assert the obvious untruth that all were then actually enjoying that equality, or yet that they were about to confer it immediately upon them. In fact, they had no power to confer such a boon. They meant simply to declare the right, so that the enforcement of it might follow as fast as circumstances should permit. They meant to set up a standard maxim for free society which should be familiar to all, constantly looked to, constantly labored for, and even, though never perfectly attained, constantly approximated, and thereby constantly spreading and deepening its influence, and augmenting the happiness and value of life to all people, of all colors, everywhere... That is the real issue. That is the issue that will continue in this country when these poor tongues of Judge Douglas and myself shall be silent. It is the eternal struggle between these two principles — right and wrong — throughout the world. They are the two principles that have stood face to face from the beginning of time; and will ever continue to struggle. The one is the common right of humanity, and the other the divine right of kings. It is the same principle in whatever shape it develops itself. It is the same spirit that says, "You toil and work and earn bread, and I'll eat it." No matter in what shape it comes, whether from the mouth of a king who seeks to bestride the people of his own nation and live by the fruit of their labor, or from one race of men as an apology for enslaving another race, it is the same tyrannical principle.

The Inferno (1917), Ch. XIV
Context: I wanted to know the secret of life. I had seen men, groups, deeds, faces. In the twilight I had seen the tremulous eyes of beings as deep as wells. I had seen the mouth that said in a burst of glory, "I am more sensitive than others." I had seen the struggle to love and make one's self understood, the refusal of two persons in conversation to give themselves to each other, the coming together of two lovers, the lovers with an infectious smile, who are lovers in name only, who bury themselves in kisses, who press wound to wound to cure themselves, between whom there is really no attachment, and who, in spite of their ecstasy deriving light from shadow, are strangers as much as the sun and the moon are strangers. I had heard those who could find no crumb of peace except in the confession of their shameful misery, and I had seen faces pale and red-eyed from crying. I wanted to grasp it all at the same time. All the truths taken together make only one truth. I had had to wait until that day to learn this simple thing. It was this truth of truths which I needed.
Not because of my love of mankind. It is not true that we love mankind. No one ever has loved, does love, or will love mankind. It was for myself, solely for myself, that I sought to attain the full truth, which is above emotion, above peace, even above life, like a sort of death. I wanted to derive guidance from it, a faith. I wanted to use it for my own good.

Remarks after the Solvay Conference (1927)
Context: In mathematics we can take our inner distance from the content of our statements. In the final analysis mathematics is a mental game that we can play or not play as we choose. Religion, on the other hand, deals with ourselves, with our life and death; its promises are meant to govern our actions and thus, at least indirectly, our very existence. We cannot just look at them impassively from the outside. Moreover, our attitude to religious questions cannot be separated from our attitude to society. Even if religion arose as the spiritual structure of a particular human society, it is arguable whether it has remained the strongest social molding force through history, or whether society, once formed, develops new spiritual structures and adapts them to its particular level of knowledge. Nowadays, the individual seems to be able to choose the spiritual framework of his thoughts and actions quite freely, and this freedom reflects the fact that the boundaries between the various cultures and societies are beginning to become more fluid. But even when an individual tries to attain the greatest possible degree of independence, he will still be swayed by the existing spiritual structures — consciously or unconsciously. For he, too, must be able to speak of life and death and the human condition to other members of the society in which he's chosen to live; he must educate his children according to the norms of that society, fit into its life. Epistemological sophistries cannot possibly help him attain these ends. Here, too, the relationship between critical thought about the spiritual content of a given religion and action based on the deliberate acceptance of that content is complementary. And such acceptance, if consciously arrived at, fills the individual with strength of purpose, helps him to overcome doubts and, if he has to suffer, provides him with the kind of solace that only a sense of being sheltered under an all-embracing roof can grant. In that sense, religion helps to make social life more harmonious; its most important task is to remind us, in the language of pictures and parables, of the wider framework within which our life is set.

Source: The Spiritual Life (1947), p. 267
Context: The ethic of reverence for life constrains all, in whatever walk of life they may find themselves, to busy themselves intimately with all the human and vital processes which are being played out around them, and to give themselves as men to the man who needs human help and sympathy. It does not allow the scholar to live for his science alone, even if he is very useful to the community in so doing. It does not permit the artist to exist only for his art, even if he gives inspiration to many by its means. It refuses to let the business man imagine that he fulfills all legitimate demands in the course of his business activities. It demands from all that they should sacrifice a portion of their own lives for others. In what way and in what measure this is his duty, this everyone must decide on the basis of the thoughts which arise in himself, and the circumstances which attend the course of his own life. The self-sacrifice of one may not be particularly in evidence. He carries it out simply by continuing his normal life. Another is called to some striking self-surrender which obliges him to set on one side all regard for his own progress. Let no one measure himself by his conclusions respecting someone else. The destiny of men has to fulfill itself in a thousand ways, so that goodness may be actualized. What every individual has to contribute remains his own secret. But we must all mutually share in the knowledge that our existence only attains its true value when we have experienced in ourselves the truth of the declaration: 'He who loses his life shall find it.

Persecution
One Minute Wisdom (1989)
Context: A disciple was one day recalling how Buddha, Jesus, Mohammed were branded as rebels and heretics by their contemporaries.
Said the Master, Nobody can be said to have attained the pinnacle of Truth until a thousand sincere people have denounced him for blasphemy.

As translated by William Scott Wilson. This first sentence of this passage was used as a military slogan during the early 20th century to encourage soldiers to throw themselves into battle. Variant translations:
Bushido is realised in the presence of death. In the case of having to choose between life and death you should choose death. There is no other reasoning. Move on with determination. To say dying without attaining ones aim is a foolish sacrifice of life is the flippant attitude of the sophisticates in the Kamigata area. In such a case it is difficult to make the right judgement. No one longs for death. We can speculate on whatever we like. But if we live without having attaining that aim, we are cowards. This is an important point and the correct path of the Samurai. When we calmly think of death morning and evening and are in despair, We are able to gain freedom in the way of the Samurai. Only then can we fulfil our duty without making mistakes in life.
By the Way of the warrior is meant death. The Way of the warrior is death. This means choosing death whenever there is a choice between life and death. It means nothing more than this. It means to see things through, being resolved.
I have found that the Way of the samurai is death. This means that when you are compelled to choose between life and death, you must quickly choose death.
The way of the Samurai is in death.
I have found the essence of Bushido: to die!
Hagakure (c. 1716)
Context: The Way of the Samurai is found in death. When it comes to either/or, there is only the quick choice of death. It is not particularly difficult. Be determined and advance. To say that dying without reaching one's aim is to die a dog's death is the frivolous way of sophisticates. When pressed with the choice of life or death, it is not necessary to gain one's aim.
We all want to live. And in large part we make our logic according to what we like. But not having attained our aim and continuing to live is cowardice. This is a thin dangerous line. To die without gaining one's aim is a dog's death and fanaticism. But there is no shame in this. This is the substance of the Way of the Samurai. If by setting one's heart right every morning and evening, one is able to live as though his body were already dead, he gains freedom in the Way. His whole life will be without blame, and he will succeed in his calling.

Source: Alone (1938), Ch. 6
Context: When a man achieves a fair measure of harmony within himself and his family circle, he achieves peace; and a nation made up of such individuals and groups is a happy nation. As the harmony of a star in its course is expressed by rhythm and grace, so the harmony of a man's life-course is expressed by happiness; this, I believe, is the prime desire of mankind.
"The universe is an almost untouched reservoir of significance and value," and man need not be discouraged because he cannot fathom it. His view of life is no more than a flash in time. The details and distractions are infinite. It is only natural, therefore, that we should never see the picture whole. But the universal goal — the attainment of harmony — is apparent. The very act of perceiving this goal and striving constantly toward it does much in itself to bring us closer, and therefore, becomes an end in itself.

Variant translation: Liberal institutions straightway cease from being liberal the moment they are soundly established: once this is attained no more grievous and more thorough enemies of freedom exist than liberal institutions.
Expeditions of an Untimely Man, 38
Twilight of the Idols (1888)
Context: My conception of freedom. — The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it — what it costs us. I give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. One knows, indeed, what their ways bring: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic [genüsslich] — every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization...

Source: Sun and Steel (1968), p. 87.
Context: Only through the group, I realised — through sharing the suffering of the group — could the body reach that height of existence that the individual alone could never attain. And for the body to reach that level at which the divine might be glimpsed, a dissolution of individuality was necessary. The tragic quality of the group was also necessary, the quality that constantly raised the group out of the abandon and torpor into which it was prone to lapse, leading it to an ever-mounting shared suffering and so to death, which was the ultimate suffering. The group must be open to death — which meant, of course, that it must be a community of warriors.

Kosmos (1847)
Context: If we would indicate an idea which, throughout the whole course of history, has ever more and more widely extended its empire, or which, more than any other, testifies to the much-contested and still more decidedly misunderstood perfectibility of the whole human race, it is that of establishing our common humanity — of striving to remove the barriers which prejudice and limited views of every kind have erected among men, and to treat all mankind, without reference to religion, nation, or color, as one fraternity, one great community, fitted for the attainment of one object, the unrestrained development of the physical powers. This is the ultimate and highest aim of society, identical with the direction implanted by nature in the mind of man toward the indefinite extension of his existence. He regards the earth in all its limits, and the heavens as far as his eye can scan their bright and starry depths, as inwardly his own, given to him as the objects of his contemplation, and as a field for the development of his energies. Even the child longs to pass the hills or the seas which inclose his narrow home; yet, when his eager steps have borne him beyond those limits, he pines, like the plant, for his native soil; and it is by this touching and beautiful attribute of man — this longing for that which is unknown, and this fond remembrance of that which is lost — that he is spared from an exclusive attachment to the present. Thus deeply rooted in the innermost nature of man, and even enjoined upon him by his highest tendencies, the recognition of the bond of humanity becomes one of the noblest leading principles in the history of mankind.

Source: On the Mystical Body of Christ, pp. 424-425
Context: What does the Scripture mean when it tells us of the body of one man so extended in space that all can kill him? We must understand these words of ourselves, of our Church, or the body of Christ. For Jesus Christ is one man, having a Head and a body. The Saviour of the body and the members of the body are two in one flesh, and in one voice, and in one passion, and, when iniquity shall have passed away, in one repose.
And so the passion of Christ is not in Christ alone; and yet the passion of Christ is in Christ alone. For if in Christ you consider both the Head and the body, the Christ’s passion is in Christ alone; but if by Christ you mean only the Head, then Christ’s passion is not in Christ alone. Hence if you are in the members of Christ, all you who hear me, and even you who hear me not (though you do hear, if you are united with the members of Christ), whatever you suffer at the hands of those who are no among the members of Christ, was lacking to the sufferings of Christ. It is added precisely because it was lacking. You fill up the measure; you do not cause it to overflow. You will suffer just so much as must be added of your sufferings to the complete passion of Christ, who suffered as our Head and who continues to suffer in His members, that is, in us. Into this common treasury each pays what he owes, and according to each one’s ability we all contribute our share of suffering. The full measure of the Passion will not be attained until the end of the world.

Ch III : The Tool
Variant translation of: <span id="perfection"></span>Il semble que la perfection soit atteinte non quand il n'y a plus rien à ajouter, mais quand il n'y a plus rien à retrancher.
Ch. III: L'Avion <!-- p. 60 -->
It seems that perfection is attained not when there is nothing more to add, but when there is nothing more to remove.
Terre des Hommes (1939)
Context: Have you looked at a modern airplane? Have you followed from year to year the evolution of its lines? Have you ever thought, not only about the airplane but about whatever man builds, that all of man's industrial efforts, all his computations and calculations, all the nights spent over working draughts and blueprints, invariably culminate in the production of a thing whose sole and guiding principle is the ultimate principle of simplicity?
It is as if there were a natural law which ordained that to achieve this end, to refine the curve of a piece of furniture, or a ship's keel, or the fuselage of an airplane, until gradually it partakes of the elementary purity of the curve of a human breast or shoulder, there must be the experimentation of several generations of craftsmen. In anything at all, perfection is finally attained not when there is no longer anything to add, but when there is no longer anything to take away, when a body has been stripped down to its nakedness.

Pupils at Sais (1799)
Context: No one, of a surety, wanders farther from the mark than he who fancies to himself that he already understands this marvellous Kingdom, and can, in few words, fathom its constitution, and everywhere find the right path. To no one, who has broken off, and made himself an Island, will insight rise of itself, nor even without toilsome effort. Only to children, or childlike men, who know not what they do, can this happen. Long, unwearied intercourse, free and wise Contemplation, attention to faint tokens and indications; an inward poet-life, practised senses, a simple and devout spirit: these are the essential requisites of a true Friend of Nature; without these no one can attain his wish.

1850s, Speech on the Dred Scott Decision (1857)
Context: I think the authors of that notable instrument intended to include all men, but they did not intend to declare all men equal in all respects. They did not mean to say all were equal in color, size, intellect, moral developments, or social capacity. They defined with tolerable distinctness, in what respects they did consider all men created equal; equal in "certain inalienable rights, among which are life, liberty, and the pursuit of happiness." This they said, and this meant. They did not mean to assert the obvious untruth, that all were then actually enjoying that equality, nor yet, that they were about to confer it immediately upon them. In fact they had no power to confer such a boon. They meant simply to declare the right, so that the enforcement of it might follow as fast as circumstances should permit. They meant to set up a standard maxim for free society, which should be familiar to all, and revered by all; constantly looked to, constantly labored for, and even though never perfectly attained, constantly approximated, and thereby constantly spreading and deepening its influence, and augmenting the happiness and value of life to all people of all colors everywhere. The assertion that "all men are created equal" was of no practical use in effecting our separation from Great Britain; and it was placed in the Declaration, nor for that, but for future use. Its authors meant it to be, thank God, it is now proving itself, a stumbling block to those who in after times might seek to turn a free people back into the hateful paths of despotism. They knew the proneness of prosperity to breed tyrants, and they meant when such should re-appear in this fair land and commence their vocation they should find left for them at least one hard nut to crack. I have now briefly expressed my view of the meaning and objects of that part of the Declaration of Independence which declares that "all men are created equal".

1910s, Nobel lecture (1910)
Context: Moreover, and above all, let us remember that words count only when they give expression to deeds, or are to be translated into them. The leaders of the Red Terror prattled of peace while they steeped their hands in the blood of the innocent; and many a tyrant has called it peace when he has scourged honest protest into silence. Our words must be judged by our deeds; and in striving for a lofty ideal we must use practical methods; and if we cannot attain all at one leap, we must advance towards it step by step, reasonably content so long as we do actually make some progress in the right direction.

although many engines move without being touched by any one
VIII. On Mind and Soul, and that the latter is immortal.
On the Gods and the Cosmos

I do not believe any compromise, embracing the maintenance of the Union, is now possible. All I learn, leads to a directly opposite belief. The strength of the rebellion, is its military — its army. That army dominates all the country, and all the people, within its range. Any offer of terms made by any man or men within that range, in opposition to that army, is simply nothing for the present; because such man or men, have no power whatever to enforce their side of a compromise, if one were made with them.
1860s, Letter to James C. Conkling (1863)

The Problem of Increasing Human Energy (1900)

Letter to the Grand Duchess Christina (1615)

Source: The Way Towards The Blessed Life or the Doctrine of Religion 1806, P. 3

Source: About Swathi Thirunal, P. Shungoony Menon, in "The Monarch musician"

Source: The Warrior Within: The Philosophies of Bruce Lee (1996), p. 156

The Deliverance from Error https://www.amazon.com/Al-Ghazalis-Path-Sufism-Deliverance-al-Munqidh/dp/1887752307, p: 20-21

Srimad Bhagvatam https://vrajvrindavan.com/srimad-bhagavatam/ (1.18.7)

1979

The World of Religions ( Page 67 )

Napoleon : In His Own Words (1916)

Source: Marcelo H. del Pilar's last words to Mariano Ponce (4 July 1896)

Thoughts on Art and Life, by Leonardo da Vinci http://www.gutenberg.org/ebooks/29904, (1906)

Source: The 48 Laws of Power

The Ladder of St. Augustine, st. 10.
Source: Good Poems for Hard Times

The Anniversary, last stanza
Source: The Complete English Poems

Letter to John Quincy Adams (8 May 1780)

Source: The Happiness Project: Or Why I Spent a Year Trying to Sing in the Morning, Clean My Closets, Fight Right, Read Aristotle, and Generally Have More Fun

Source: Enchanted Love: The Mystical Power Of Intimate Relationships

Source: True Love: A Practice for Awakening the Heart

Source: The Protestant Ethic and the Spirit of Capitalism

Source: Phenomenology of Spirit

Source: Either/Or: A Fragment of Life

Source: The Portable Dorothy Parker

Source: The Art of Racing in the Rain