Quotes about authenticity
page 2

Simone Weil photo

“It is only by entering the transcendental, the supernatural, the authentically spiritual order that man rises above the social. Until then, whatever he may do, the social is transcendent in relation to him.”

Simone Weil (1909–1943) French philosopher, Christian mystic, and social activist

Source: Simone Weil : An Anthology (1986), The Great Beast (1947), p. 123

Alan Charles Kors photo

“[S]ocialism with authentic, political power must lead to tyranny and cruelty.”

Alan Charles Kors (1943) American academic

2010s, Socialism's Legacy (2011)

Benito Mussolini photo

“We want an extraordinary heavy taxation, with a progressive character, on capital, that will represent an authentic partial expropriation of all wealth; seizures of all assets of religious congregations and suppression of all the ecclesiastic Episcopal revenues, in what constitutes an enormous deficit of the nation and a privilege for a minority; revisions of all contracts made by the war ministers and seizure of 85% of all war profits.”

Benito Mussolini (1883–1945) Duce and President of the Council of Ministers of Italy. Leader of the National Fascist Party and subsequen…

From Mussolini's Fasci Italiani di Combattimento (Italian Combat Fasci), Il Popolo d'Italia newspaper, June 6, 1919. Speech published in Revolutionary Fascism, by Erik Norling, Lisbon, Finis Mundi Press (2011) p. 92.
1910s

Chuck Klosterman photo
Annie Besant photo
Hermann Samuel Reimarus photo
Edward Young photo

“T is elder Scripture, writ by God's own hand,—
Scripture authentic! uncorrupt by man.”

Source: Night-Thoughts (1742–1745), Night IX, Line 644.

John Zerzan photo
Mahmud of Ghazni photo

“The battle raged with great fury: victory was long doubtful, till two Indian princes, Brahman Dew and Dabishleem, with other reinforcements, joined their countrymen during the action, and inspired them with fresh courage. Mahmood at this moment perceiving his troops to waver, leaped from his horse, and, prostrating himself before God implored his assistance' At the same time he cheered his troops with such energy, that, ashamed to abandon their king, with whom they had so often fought and bled, they, with one accord, gave a loud shout and rushed forwards. In this charge the Moslems broke through the enemy's line, and laid 5,000 Hindus dead at their feet' On approaching the temple, he saw a superb edifice built of hewn stone. Its lofty roof was supported by fifty-six pillars curiously carved and set with precious stones. In the centre of the hall was Somnat, a stone idol five yards in height, two of which were sunk in the ground. The King, approaching the image, raised his mace and struck off its nose. He ordered two pieces of the idol to be broken off and sent to Ghizny, that one might be thrown at the threshold of the public mosque, and the other at the court door of his own palace. These identical fragments are to this day (now 600 years ago) to be seen at Ghizny. Two more fragments were reserved to be sent to Mecca and Medina. It is a well authenticated fact, that when Mahmood was thus employed in destroying this idol, a crowd of Brahmins petitioned his attendants and offered a quantity of gold if the King would desist from further mutilation. His officers endeavoured to persuade him to accept of the money; for they said that breaking one idol would not do away with idolatry altogether; that, therefore, it could serve no purpose to destroy the image entirely; but that such a sum of money given in charity among true believers would be a meritorious act. The King acknowledged that there might be reason in what they said, but replied, that if he should consent to such a measure, his name would be handed down to posterity as 'Mahmood the idol-seller', whereas he was desirous of being known as 'Mahmood the destroyer': he therefore directed the troops to proceed in their work'…'The Caliph of Bagdad, being informed of the expedition of the King of Ghizny, wrote him a congratulatory letter, in which he styled him 'The Guardian of the State, and of the Faith'; to his son, the Prince Ameer Musaood, he gave the title of 'The Lustre of Empire, and the Ornament of Religion'; and to his second son, the Ameer Yoosoof, the appellation of 'The Strength of the Arm of Fortune, and Establisher of Empires.”

Mahmud of Ghazni (971–1030) Sultan of Ghazni

He at the same time assured Mahmood, that to whomsoever he should bequeath the throne at his death, he himself would confirm and support the same.'
Tarikh-i-Firishta, translated into English by John Briggs under the title History of the Rise of the Mahomedan Power in India, 4 Volumes, New Delhi Reprint, 1981. p. 38-49 (Alternative translation: "but the champion of Islam replied with disdain that he did not want his name to go down to posterity as Mahmud the idol-seller (but farosh) instead of Mahmud the breaker-of-idols (but shikan)." in Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 3)
Sack of Somnath (1025 CE)

John Shelby Spong photo
Bill Hybels photo
Antonin Artaud photo
John Dewey photo
Ilana Mercer photo
Harry V. Jaffa photo
Julian Barnes photo
Naomi Klein photo
Samuel Vince photo

“What we mean by the laws of nature, are those laws which are deduced from that series of events, which, by divine appointment, follow each other in the moral and physical world; the former of which we shall here have occasion principally to consider, the present question altogether, respecting the moral government of God — a consideration which our author has entirely neglected, in his estimation of the credibility of miracles. Examining the question therefore upon this principle, it is manifest, that the extraordinary nature of the fact is no ground for disbelief, provided such a fact, in, a moral point of view, was, from the condition of man, become necessary; for in that case, the Deky, by dispensing his assistance in proportion to our wants, acted upon the same principle as in his more 'ordinary operations. For however ' opposite the physical effects may be, if their moral tendency be the same, they form a part of the jmoral law. Now in those actions which are called miracles, the Deity is directed by the same moral principle as in his usual dispensations; and therefore being influenced by the same motive to accomplish the same end, the laws of God's moral government are not violated, such laws being established by the motives and the ends produced, and not by the means employed. To prove therefore the moral laws to be the same in those actions called miraculous, as in common events, it is not the actions thetnselves which are to be considered, but the principles by which they were directed, and their consequences, for if these be the same, the Deity acts by the same laws. And here, moral analogy will be found to confirm the truth of the miracles recorded in scripture. But as the moral government of God is directed by motives which lie beyond the reach of human investigation, we have no principles by which we can judge concerning the probability of the happening of any new event which respects the moral world; we cannot therefore pronounce any extraordinary event of that nature to be a violation of the moral law of God's dispensations; but we can nevertheless judge of its agreement with that law, so far as it has fallen under our observation. But our author leaves out the consideration of God's moral government, and reasons simply -on the facts which arc said to have nappened, without any reference to an end; we will therefore examine how far his conclusions are just upon this principle.
He defines miracles to be "a violation of the laws of nature;" he undoubtedly means the physical laws, as no part of his reasoning has any reference to them in a moral point of view. Now these laws must be deduced, either from his own view of events only, or from that, and testimony jojntly; and if testimony beallowed on one part, it ought also to be admitted on the other, granting that there is no impossibility in the fact attested. But the laws by which the Deity governs the universe can, at best, only be inferred from the whole series of his dispensations from the beginning of the world; testimony must therefore necessarily be admitted in establishing these laws. Now our author, in deducing the laws of nature, rejects all well authenticated miraculous events, granted to be possible, and therefore not altogether incredible and to be rejected without examination, and thence establishes a law to prove against their credibility; but the proof of a position ought to proceed upon principles which are totally independent of any supposition of its being either true or falser. His conclusion therefore is not deduced by just reasoning from acknowledged principles, but it is a necessary consequence of his own arbitrary supposition. "Tis a miracle," says he, "that a dead man should come to life, because that has never been observed in any age or country." Now, testimony, confirmed by every proof which can tend to establish a true matter of fact, asserts that such an event; has happened. But our author argues against the credibility of this, because it is contrary to the laws of nature; and in establishing these laws, he rejects all such extraordinary facts, although they are authenticated by all the evidence which such facts can possibly admit of; taking thereby into consideration, events of that kind only which have fallen within the sphere of his own observations, as if the whole series of God's dispensations were necessarily included in the course of a few years. But who shall thus circumscribe the operations of divine power and infinite wisdom, and say, "Hitherto shall thou go, and no further."”

Samuel Vince (1749–1821) British mathematician, astronomer and physicist

Before he rejected circumstances of this kind in establishing the laws of nature, he should, at least, have shewn, that we have not all that evidence for them which we might "have had" upon supposition that they were true ; he should also have shewn, in a moral point of view, that the events were inconsistent with the ordinary operations of Providence ; and that there was no end to justify the means. Whereas, on the contrary, there is all the evidence for them which a real matter of fact can possibly have ; they are perfectly consistent with all the moral dispensations of Providence and at the same time that the resurrection of Jesus Christ is most unexceptionably attested, we discover a moral intention in the miracle, which very satisfactorily accounts for that exertion of divine power?
Source: The Credibility of Christianity Vindicated, p. 48; As quoted in " Book review http://books.google.nl/books?id=52tAAQAAMAAJ&pg=PA259," in The British Critic, Volume 12 (1798). F. and C. Rivington. p. 259-261

Bram van Velde photo

“I don’t set out to speak a comprehensible language. But my language is authentic.”

Bram van Velde (1895–1981) Dutch painter

1960's, Conversations with Samuel Beckett and Bram van Velde' (1965 - 1969)

Piero Manzoni photo
Martin Luther King, Jr. photo
Marc Randazza photo
Naum Gabo photo
Donald J. Trump photo
Pope Benedict XVI photo
Lee Strobel photo
Robert G. Ingersoll photo
Will Eisner photo

“Reporter: The “Protocols” trial is on today. I’ve been assigned to report on it for my paper.
Reporter 2: What’s your hurry Carl? The Jewish community’s lawyer is trying to show the damage done by the “Protocols of Zion” book.
Lawyer: Your honor, we have demonstrated that the “Protocols” is ‘’’smut…’’’ I would conclude by exhibiting evidence of its influence on public opinion as a fraud.
Judge: You may proceed!
Lawyer: Since its first publication in Russia by Dr. Nilus in 1905, four printings have been distributed there!
In 1919, type script copies were distributed to delegated at the Versailles peace conference by white Russians.
In England Victor Marsden translated the “protocols” into English in 1922.
In 1920, the first polish language edition was brought into the United States and South America by Polish immigrants.
In 1921, the first Arabic and the first Italian copies appeared!
In 1921, “The Times” of London published its famous expose of this false document!
And because of his fame, Henry Ford’s work deserves recounting.
Lawyer: In 1920, Henry ford the American auto magnate, bought a small newspaper, the “Dearborn Independent.” He began a series, “The International Jew,” made up of borrowings from the “Protocols of the Elders on Zion.”
Later, in 1922, it was published in sxteen language for a world-wide distribution. It sold over a ‘’’half million’’’ copies in America alone!
Reporter: Actually, Ford recanted in 1926 when he was threatened with a libel suit.

Reporter 2: Really?
Reporter 3: What did he say?
Reporter: He said in part, “…To my great regret I learn that in the ‘Dearborn Independent’ there appeared articles which induced the Jews to regard me as their enemy promoting anti-Semitism!”
HE WENT ON TO SAY, “…I am…mortified that this Journal…is giving currency to ‘The Protocols of the wise men of Zion,’ which I learn to be gross forgeries…I deem it my duty…to make amends for the wrong done to the Jews as fellow men and brothers by asking their forgiveness.
HE GOES ON BY RECITING SOME OF THE MORE “evil ingredients” in the “Protocols” AND HE REFERS TO IT AS AN “infamous forgery.”
Reporter 3: DID HIS APOLOGY CHANGE ANYTHING?? HENRY FORD WAS FAMOUS the world over…his apology must have had influence!
Reporter: Not very much. In fact publication increased all over the globe.
Reporter 3: Look! Here I have two French translations of the “Protocols of the Elders of Zion” that were published in ‘’’France,’’’ dated 1934. Later they had many printings!
Judge: …I hope to see the day when nobody will be able to understand why otherwise sane and reasonable men should torment their brains for fourteen days over the authenticity or fabrication of the “Protocols of Zion”’’’…I regard the “protocols” as ridiculous nonsense!
Reporter: Good news! …judge Meyer found against the Nazis and imposed a fine on them…

Publisher: We will publish the judge’s decision!
Reporter: This should put an end to the “Protocols” at last!”

Will Eisner (1917–2005) American cartoonist

Source: The Plot: The Secret Story of the Protocols of the Elders of Zion (10/2/2005), pp. 102-107

Mike Huckabee photo
George Holmes Howison photo
Karl Kraus photo
Anu Partanen photo
Ilana Mercer photo

“Those gathered at the Annual Correspondents' Dinner, or their Christmas party, are not the country's natural aristocracy, but its authentic Idiocracy. No matter how poor their predictive powers, no matter how many times they get it wrong—in war and in peace—the presstitutes always find time for this orgy of self-praise.”

Ilana Mercer South African writer

"Thanks, POTUS, For Breaking-Up The Annual Correspondents’ Circle Jerk." http://www.americanthinker.com/blog/2017/05/thanks_potus_for_breakingup_the_annual_correspondents_circle_jerk.html The American Thinker, May 8, 2017.
2010s, 2017

Mobutu Sésé Seko photo
Susan Sontag photo

“Since it is hardly likely that contemporary critics seriously mean to bar prose narratives that are unrealistic from the domain of literature, one suspects that a special standard is being applied to sexual themes. … There is nothing conclusive in the well-known fact that most men and women fall short of the sexual prowess that people in pornography are represented as enjoying; that the size of organs, number and duration of orgasms, variety and feasibility of sexual powers, and amount of sexual energy all seem grossly exaggerated. Yes, and the spaceships and the teeming planets depicted in science-fiction novels don’t exist either. The fact that the site of narrative is an ideal topos disqualifies neither pornography or science-fiction from being literature. … The materials of the pornographic books that count as literature are, precisely, one of the extreme forms of human consciousness. Undoubtedly, many people would agree that the sexually obsessed consciousness can, in principle, enter into literature as an art form. … But then they usually add a rider to the agreement which effectively nullifies it. They require that the author have the proper “distance” from his obsessions for their rendering to count as literature. Such a standard is sheer hypocrisy, revealing one again that the values commonly applied to pornography are, in the end, those belonging to psychiatry and social affairs rather than to art. (Since Christianity upped that ante and concentrated on sexual behavior as the root of virtue, everything pertaining to sex has been a “special case” in our culture, evoking particularly inconsistent attitudes.) Van Gogh’s paintings retain their status as art even if it seems his manner of painting owed less to a conscious choice of representational means than to his being deranged and actually seeing reality the way he painted it. … What makes a work of pornography part of the history of art rather than of trash is not distance, the superimposition of a consciousness more conformable to that of ordinary reality upon the “deranged consciousness” of the erotically obsessed. Rather, it is the originality, thoroughness, authenticity, and power of that deranged consciousness itself, as incarnated in a work.”

“The Pornographic Imagination,” pp. 45-47
Styles of Radical Will (1966)

Will Eisner photo

“This patchwork of largely fictional works makes the Protocols an incoherent text that easily reveals its fabricated origins. It is hardly credible, if not in a roman feuilleton or in a grand opera, that the “bad guys” should express their evil plans in such a frank and unashamed manner, that they should declare, as the Elders of Zion do, that they have “boundless ambition, a ravenous greed, a merciless desire for revenge and an intended hatred.” If at first the Protocols was taken seriously, it is because it was presented as a shocking revelation, and by sources all in all trustworthy. But what seems incredible is how this fake arose from its own ashes each time someone proved that it was, beyond all doubt, a fake. This is when the “novel of the Protocols” truly starts to sound like fiction. Following the article that appeared in 1921 in the Times of London revealing that the Protocols was plagiarized, as well as every other time some authoritative source confirmed the spurious nature of the Protocols, there was someone else who published it again claiming its authenticity. And the story continues unabated on the Internet today. It is as if, after Copernicus, Galileo, and Kepler, one were to continue publishing textbooks claiming that the sun travels around the earth.
How can one explain resilience against all evidence, and the perverse appeal that this book continues to exercise? The answer can be found in the works of Nesta Webster, an antisemetic author who spent her life supporting this account of the Jewish plot. In her Secret Societies and Subversive Movements, she seems well informed and knows the whole story as Eisner narrates it here, but this is her conclusion:
The only opinion I have committed myself is that, whether genuine or not, the Protocols represent the programme of a world revolution, and that in view of their prophetic nature and of their extraordinary resemblance to the protocols of certain secret societies of the past, they were either the work of some such society or of someone profoundly versed in the lore of secret society who was able to reproduce their ideas and phraseology.
Her reasoning is flawless: “since the Protocols say what I said in my story, they confirm it,” or: “the Protocols confirm the story that I derived from them, and are therefore authentic.” Better still: “the Protocols could be fake, but they say exactly what the Jews think, and must therefore be considered authentic.””

Will Eisner (1917–2005) American cartoonist

In other words, it is not the Protocols that produce antisemetism, it is people’s profound need to single out an Enemy that leads them to believe in the Protocols.
I believe that-in spite of this courageous, not comic but tragic book by Will Eisner- the story is hardly over. Yet is is a story very much worth telling, for one must fight the Big Lie and the hatred it spawns.
Umberto Eco, Milan Italy December 2004 translated by Allesandra Bastagli, p. vi-vii
The Plot: The Secret Story of the Protocols of the Elders of Zion (10/2/2005)

Thomas Carlyle photo
Big Daddy Kane photo

“I’m the authentic poet to get lyrical
For you to beat me, it’s gonna take a miracle.”

Big Daddy Kane (1968) American musician

"Ain't No Half Steppin'"
Albums, Long Live the Kane (1988)

Erich Fromm photo
Wendell Berry photo
Peter Thiel photo
Pat Cadigan photo

“The authenticity may have been dubious, but the excitement had been real.”

Source: Synners (1991), Chapter 9 (p. 93)

John Howard Yoder photo
Edmund White photo
Colette photo

“As for an authentic villain, the real thing, the absolute, the artist, one rarely meets him even once in a lifetime. The ordinary bad hat is always in part a decent fellow.”

Colette (1873–1954) 1873-1954 French novelist: wrote Gigi

“The South of France”, Earthly Paradise (1966) ed. Robert Phelps

E.E. Cummings photo
Bill Hybels photo

“Busyness is the unrivaled archenemy of spiritual authenticity.”

Bill Hybels (1951) American writer

Too Busy Not to Pray (2008, InterVarsity Press)

Prosper Mérimée photo

“I would willingly give Thucydides for some authentic memoirs by Aspasia or by a slave of Pericles.”

Prosper Mérimée (1803–1870) French writer, historian, and translator

A Chronicle of the Reign of Charles IX, translated and edited by Prof. George Saintsbury (1906), page v

Thomas Frank photo

“Class, conservatives insist, is not really about money or birth or even occupation. It is primarily a matter of authenticity, that most valuable cultural commodity. Class is about what one drives and where one shops and how one prays, and only secondarily about the work one does or the income one makes. What makes one a member of the noble proletariat is not work per se, but unpretentiousness, humility, and the rest of the qualities that our punditry claims to spy in the red states that voted for George W. Bush. The nation’s producers don’t care about unemployment or a dead-end life or a boss who makes five hundred times as much as they do. No. In red land both workers and their bosses are supposed to be united in disgust with those affected college boys at the next table, prattling on about French cheese and villas in Tuscany and the big ideas for running things that they read in books.This sounds like a complicated maneuver, but it should be quite familiar after all these years. We see it in its most ordinary, run-of-the-mill variety every time we hear a conservative pundit or politician deplore "class warfare"”

meaning any talk about the failures of free-market capitalism — and then, seconds later, hear them rail against the "media elite" or the haughty, Volvo driving "eastern establishment."
Part II: The Fury Which Passeth All Understanding, Chapter Six: Persecuted, Powerless, and Blind (pp. 113-114).
What's the Matter with Kansas? (2004)

Paulo Freire photo
Stanisław Lem photo
Alain Finkielkraut photo

“According to … the French counterrevolutionaries and German Romantics, … the corpus of prejudices was a country’s cultural treasure, its ancient and tested intelligence, present as the consciousness and guardian of its thought. Prejudices were the “we” of every “I”, the past in the present, the revered vessels of the nation’s memory, its judgements carried from age to age. Pretending to spread enlightenment, the philosophes had set out to extirpate these precious residua. … The result was that they had uprooted men from their culture at the very moment when they bragged of how they would cultivate them. … Convinced that they were emancipating souls, they succeeded only in deracinating them. These calumniators of the commonplace had not freed understanding from its chains, but cut it off from its sources. The individual who, thanks to them, must now cast off childish things, had really abandoned his own nature. … The promises of the cogito were illusory: free from prejudice, cut off from the influence of national idiom, the subject was not free but shrivelled and devitalised. … Everyday opinion should therefore be regarded as the soil where thought was nourished, its hearth and sanctuary, … and not, as the philosophes would have it, as some alien authority which overwhelmed and crushed it. … The cogito needed to be steeped in the profundities of the collective mind; the broken links with the past needed repairing; the quest for independence should yield to that for authenticity. Men should abandon their scepticism and give themselves over to the comforting warmth of majoritarian ideas, bowing down before their infallible authority.”

Alain Finkielkraut (1949) French essayist, born 1949

Source: The Undoing of Thought (1988), pp. 25-26.

Thomas Cromwell, 1st Earl of Essex photo
Christopher Hitchens photo

“There is a division within the neo-conservative movement, which is, by the way, one of the tests of its authenticity as a tendency. I would say I was a supporter of Paul Wolfowitz.”

Christopher Hitchens (1949–2011) British American author and journalist

"Tariq Ali v. Christopher Hitchens: A Debate on the U.S. War on Iraq, the Bush-Kerry Race and the Neo-Conservative Movement" http://www.democracynow.org/article.pl?sid=04/10/12/1347208&mode=thread&tid=25, Democracy Now (2004-10-12).
2000s, 2004

Norman G. Finkelstein photo
Lana Del Rey photo

“If you consider the definition of authenticity, it's saying something and actually doing it. I write my own songs. I made my own videos. I pick my producers. Nothing goes out without my permission. It's all authentic.”

Lana Del Rey (1985) American singer-songwriter

Complex https://web-beta.archive.org/web/20120128131906/http://www.complex.com/music/2012/01/lana-del-rey-2012-cover-story/page/1 (24 January 2012)

Marc Chagall photo
Pierre Hadot photo
Mohammad Reza Pahlavi photo
Elizabeth Loftus photo
Bell Hooks photo

“The understanding I had by age thirteen of patriarchal politics created in me expectations of the feminist movement that were quite different from those of young, middle class, white women. When I entered my first women's studies class at Stanford University in the early 1970s, white women were revelling in the joy of being together-to them it was an important, momentous occasion. I had not known a life where women had not been together, where women had not helped, protected, and loved one another deeply. I had not known white women who were ignorant of the impact of race and class on their social status and consciousness (Southern white women often have a more realistic perspective on racism and classism than white women in other areas of the United States.) I did not feel sympathetic to white peers who maintained that I could not expect them to have knowledge of or understand the life experiences of black women. Despite my background (living in racially segregated communities) I knew about the lives of white women, and certainly no white women lived in our neighborhood, attended our schools, or worked in our homes When I participated in feminist groups, I found that white women adopted a condescending attitude towards me and other non-white participants. The condescension they directed at black women was one of the means they employed to remind us that the women's movement was "theirs"-that we were able to participate because they allowed it, even encouraged it; after all, we were needed to legitimate the process. They did not see us as equals. And though they expected us to provide first hand accounts of black experience, they felt it was their role to decide if these experiences were authentic. Frequently, college-educated black women (even those from poor and working class backgrounds) were dismissed as mere imitators. Our presence in movement activities did not count, as white women were convinced that "real" blackness meant speaking the patois of poor black people, being uneducated, streetwise, and a variety of other stereotypes. If we dared to criticize the movement or to assume responsibility for reshaping feminist ideas and introducing new ideas, our voices were tuned out, dismissed, silenced. We could be heard only if our statements echoed the sentiments of the dominant discourse.”

Bell Hooks (1952) American author, feminist, and social activist

Source: (1984), Chapter 1: Black Women: Shaping Feminist Theory, pp. 11-12.

Frederic G. Kenyon photo
Bill Hybels photo
Bill Hybels photo

“Authentic Christianity is a supernatural walk with a living, dynamic, communicating God.”

Bill Hybels (1951) American writer

Too Busy Not to Pray (2008, InterVarsity Press)

Roger Scruton photo
Guy Debord photo
William Carlos Williams photo

“The job of the poet is to use language effectively, his own language, the only language which is to him authentic.”

William Carlos Williams (1883–1963) American poet

From A Note on Poetry (circa 1936) quoted in Modern American Poetry (1950) by Louis Untermeyer
General sources

John Stuart Mill photo
Ellen Page photo
Revilo P. Oliver photo
Hamid Dabashi photo
Edgar Froese photo
Pope Benedict XVI photo
Pope John Paul II photo

“To believe it possible to know a universally valid truth is in no way to encourage intolerance; on the contrary, it is the essential condition for sincere and authentic dialogue between persons. On this basis alone is it possible to overcome divisions and to journey together towards full truth”

Pope John Paul II (1920–2005) 264th Pope of the Catholic Church, saint

Encyclical Fides et Ratio, 14 September 1998
Source: www.vatican.va http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_14091998_fides-et-ratio_en.html

Robert Crumb photo
Abraham Joshua Heschel photo

“Ultimately there is no power to narcissistic, self-indulgent thinking. Authentic thinking originates with an encounter with the world.”

Abraham Joshua Heschel (1907–1972) Polish-American Conservative Judaism Rabbi

Source: Who Is Man? (1965), Ch. 5

Donald J. Trump photo

“Donald Trump (clip): I have people that actually have been studying it and they cannot believe what they're finding.
Meredith Vieira (clip): You have people now, down there searching—
Trump (clip): Absolutely.
Vieira (clip): I mean, in Hawaii?
Trump (clip): Absolutely. And they cannot believe what they're finding.
Wolf Blitzer: All right, tell us what your people who were investigating in Hawaii, what they found.
Trump: Oh, we don't have to go into old news. That's old news.
Blitzer: Well, what did they find?
Trump: There's been plenty found. You can call many people. You can read many, many articles on the authenticity of the certificate. You can read many articles from just recently as to what the publisher printed in a brochure as to what Obama told him, as to where his place of birth is. And that's fine, Wolf.
Now, it's appropriate, I think, that we get to the subject of hand, which is — at hand, which is jobs, which is the economy, which is how our country is not doing well at all under this leadership, which is how are we going to do something about energy, which is really that things that I wanted to talk to you about, but you like to keep going back to the place of birth.”

Donald J. Trump (1946) 45th President of the United States of America

The Situation Room
CNN
2012-05-29, quoted in * 2012-05-29
Wolf Blitzer Spars With Donald Trump Over Obama's Birth Certificate
Elizabeth Flock
US News & World Report
http://www.usnews.com/news/blogs/washington-whispers/2012/05/29/wolf-blitzer-spars-with-donald-trump-over-obamas-birth-certificate
Referring to a 1991 promotional booklet by literary agency Acton & Dystel with bios of 89 authors, that erroneously described Barack Obama as "born in Kenya". http://www.snopes.com/politics/obama/birthers/booklet.asp
2010s, 2012

Jeffrey Tucker photo
David Whitmer photo
Nathanael Greene photo
John le Carré photo

“Every writer wants to be believed. But every writer knows he is spurious; every fiction writer would rather be credible than authentic.”

John le Carré (1931) British novelist and spy

As quoted in "Master of the Secret World: John le Carré on Deception, Storytelling and American Hubris" by Andrew Ross, in Salon (21 October 1996); also in Conversations with John le Carré (2004) edited by Matthew Joseph Bruccoli and Judith Baughman, p. 140

Bruce Palmer Jr. photo

“Both Abrams and Westmoreland would have been judged as authentic military "heroes" at a different time in history. Both men were outstanding leaders in their own right and in their own way. They offered sharply contrasting examples of military leadership, something akin to the distinct differences between Robert E. Lee and Ulysses S. Grant of our Civil War period. They entered the United States Military Academy at the same time in 1932- Westmoreland from a distinguished South Carolina family, and Abrams from a simpler family background in Massachusetts- and graduated together with the Class of 1936. Whereas Westmoreland became the First Captain (the senior cadet in the corps) during their senior year, Abrams was a somewhat nondescript cadet whose major claim to fame was as a loud, boisterous guard on the second-string varsity football squad. Both rose to high rank through outstanding performance in combat command jobs in World War II and the Korean War, as well as through equally commendable work in various staff positions. But as leaders they were vastly different. Abrams was the bold, flamboyant charger who wanted to cut to the heart of the matter quickly and decisively, while Westmoreland was the more shrewdly calculating, prudent commander who chose the more conservative course. Faultlessly attired, Westmoreland constantly worried about his public image and assiduously courted the press. Abrams, on the other hand, usually looked rumpled, as though he might have slept in his uniform, and was indifferent about his appearance, acting as though he could care less about the press. The sharply differing results were startling; Abrams rarely receiving a bad press report, Westmoreland struggling to get a favorable one.”

Bruce Palmer Jr. (1913–2000) United States Army Chief of Staff

Source: The 25-Year War: America's Military Role in Vietnam (1984), p. 134

John Banville photo
Hannah Arendt photo