Quotes about balance

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Draft for a Statement of Human Obligation (1943), Statement Of Obligations
Context: The needs of the soul can for the most part be listed in pairs of opposites which balance and complete one another.
The human soul has need of equality and of hierarchy.
Equality is the public recognition, effectively expressed in institutions and manners, of the principle that an equal degree of attention is due to the needs of all human beings. Hierarchy is the scale of responsibilities. Since attention is inclined to direct itself upwards and remain fixed, special provisions are necessary to ensure the effective compatibility of equality and hierarchy.

"On the Tendency of Varieties to Depart Indefinitely From the Original Type" (1858).
Context: The powerful retractile talons of the falcon- and the cat-tribes have not been produced or increased by the volition of those animals; but among the different varieties which occurred in the earlier and less highly organized forms of these groups, those always survived longest which had the greatest facilities for seizing their prey. Neither did the giraffe acquire its long neck by desiring to reach the foliage of the more lofty shrubs, and constantly stretching its neck for the purpose, but because any varieties which occurred among its antitypes with a longer neck than usual at once secured a fresh range of pasture over the same ground as their shorter-necked companions, and on the first scarcity of food were thereby enabled to outlive them. [... ] We believe we have now shown that there is a tendency in nature to the continued progression of certain classes of varieties further and further from the original type - a progression to which there appears no reason to assign any definite limits - and that the same principle which produces this result in a state of nature will also explain why domestic varieties have a tendency to revert to the original type. This progression, by minute steps, in various directions, but always checked and balanced by the necessary conditions, subject to which alone existence can be preserved, may, it is believed, be followed out so as to agree with all the phenomena presented by organized beings, their extinction and succession in past ages, and all the extraordinary modifications of form, instinct, and habits which they exhibit.

1960s, Farewell address (1961)
Context: Crises there will continue to be. In meeting them, whether foreign or domestic, great or small, there is a recurring temptation to feel that some spectacular and costly action could become the miraculous solution to all current difficulties. A huge increase in newer elements of our defenses; development of unrealistic programs to cure every ill in agriculture; a dramatic expansion in basic and applied research -- these and many other possibilities, each possibly promising in itself, may be suggested as the only way to the road we wish to travel. But each proposal must be weighed in the light of a broader consideration: the need to maintain balance in and among national programs, balance between the private and the public economy, balance between the cost and hoped for advantages, balance between the clearly necessary and the comfortably desirable, balance between our essential requirements as a nation and the duties imposed by the nation upon the individual, balance between actions of the moment and the national welfare of the future. Good judgment seeks balance and progress. Lack of it eventually finds imbalance and frustration.

Reflections on the Revolution in France (1790)
Context: Whatever is supreme in a state, ought to have, as much as possible, its judicial authority so constituted as not only not to depend upon it, but in some sort to balance it. It ought to give a security to its justice against its power. It ought to make its judicature, as it were, something exterior to the state.

Beautiful Losers (1966)
Context: What is a saint? A saint is someone who has achieved a remote human possibility. It is impossible to say what that possibility is. I think it has something to do with the energy of love. Contact with this energy results in the exercise of a kind of balance in the chaos of existence. A saint does not dissolve the chaos; if he did the world would have changed long ago. I do not think that a saint dissolves the chaos even for himself, for there is something arrogant and warlike in the notion of a man setting the universe in order. It is a kind of balance that is his glory. He rides the drifts like an escaped ski. His course is the caress of the hill. His track is a drawing of the snow in a moment of its particular arrangement with wind and rock. Something in him so loves the world that he gives himself to the laws of gravity and chance. Far from flying with the angels, he traces with the fidelity of a seismograph needle the state of the solid bloody landscape. His house is dangerous and finite, but he is at home in the world. He can love the shape of human beings, the fine and twisted shapes of the heart. It is good to have among us such men, such balancing monsters of love.

Delusion for a Dragon Slayer (1966)
Context: Empty winds howled down out of the tundras of his soul. This was the charnel house of his finest fantasies. The burial ground of his forever. The garbage dump, the slain meat, the putrefying reality of his dreams and his Heaven.
Griffin stumbled away from her, hearing the shrieks of men needlessly drowned by his vanity, hearing the voiceless accusation of the devil proclaiming cowardice, hearing the orgasm-condemnation of lust that was never love, of brute desire that was never affection, and realizing at last that these were the real substances of his nature, the true faces of his sins, the marks in the ledger of a life he had never led, yet had worshipped silently at an altar of evil.
All these thoughts, as the guardian of Heaven, the keeper at the gate, the claimer of souls, the weigher of balances, advanced on him through the night.

1950s, Conquering Self-centeredness (1957)
Context: I’ve seen people who discovered a great meaning in their jobs and they became so absorbed in that that they didn’t have time to become self-centered. They loved their job. And the great prayer that anyone could pray at that point is: “O God, help me to love my job as this individual loves his or hers. O God, help me to give my self to my work and to my job and to my allegiance as this individual does.” And this is the way out. And I think this is what [Ralph Waldo] Emerson meant when he said: “O, see how the masses of men worry themselves into nameless graves, while here and there, some great unselfish soul forgets himself into immortality.” And this becomes a point of balance when you can forget yourself into immortality. You’re not so absorbed in self, but you are absorbed in something beyond self.

Book III, Ch. IX, pp. 168-169.
Physics

Radcliffe Commencement Address (16 June 1954), published as "The Illusion of Total Security" in The Atlantic Monthly, # 194 (August 1954)
Context: A foreign policy aimed at the achievement of total security is the one thing I can think of that is entirely capable of bringing this country to a point where it will have no security at all. And a ruthless, reckless insistence on attempting to stamp out everything that could conceivably constitute a reflection of improper foreign influence in our national life, regardless of the actual damage it is doing to the cost of eliminating it, in terms of other American values, is the one thing I can think of that should reduce us all to a point where the very independence we are seeking to defend would be meaningless, for we would be doing things to ourselves as vicious and tyrannical as any that might be brought to us from outside.
This sort of extremism seems to me to hold particular danger for a democracy, because it creates a curious area between what is held to be possible and what is really possible — an area within which government can always be plausibly shown to have been most dangerously delinquent in the performance of its tasks. And this area, where government is always deficient, provides the ideal field of opportunity for every sort of demagoguery and mischief-making. It constitutes a terrible breach in the dike of our national morale, through which forces of doubt and suspicion never cease to find entry. The heart of our problem, here, lies in our assessment of the relative importance of the various dangers among which we move; and until many of our people can be brought to understand that what we have to do is not to secure a total absence of danger but to balance peril against peril and to find the tolerable degree of each, we shall not wholly emerge from these confusions.

Pretty Cool People interview (2007)

Values for Survival (1946)
Context: If we are to create balanced human beings, capable of entering into world-wide co-operation with all other men of good will — and that is the supreme task of our generation, and the foundation of all its other potential achievements — we must give as much weight to the arousal of the emotions and to the expression of moral and esthetic values as we now give to science, to invention, to practical organization. One without the other is impotent. And values do not come ready-made: they are achieved by a resolute attempt to square the facts of one's own experience with the historic patterns formed in the past by those who devoted their whole lives to achieving and expressing values. If we are to express the love in our own hearts, we must also understand what love meant to Socrates and Saint Francis, to Dante and Shakespeare, to Emily Dickinson and Christina Rossetti, to the explorer Shackleton and to the intrepid physicians who deliberately exposed themselves to yellow fever. These historic manifestations of love are not recorded in the day's newspaper or the current radio program: they are hidden to people who possess only fashionable minds.

Statement (26 June 1787) as quoted in Notes of the Secret Debates of the Federal Convention of 1787 http://avalon.law.yale.edu/18th_century/yates.asp by Robert Yates
1780s
Context: The man who is possessed of wealth, who lolls on his sofa or rolls in his carriage, cannot judge the wants or feelings of the day-laborer. The government we mean to erect is intended to last for ages. The landed interest, at present, is prevalent; but in process of time, when we approximate to the states and kingdoms of Europe, — when the number of landholders shall be comparatively small, through the various means of trade and manufactures, will not the landed interest be overbalanced in future elections, and unless wisely provided against, what will become of your government? In England, at this day, if elections were open to all classes of people, the property of landed proprietors would be insecure. An agrarian law would soon take place. If these observations be just, our government ought to secure the permanent interests of the country against innovation. Landholders ought to have a share in the government, to support these invaluable interests, and to balance and check the other. They ought to be so constituted as to protect the minority of the opulent against the majority. The senate, therefore, ought to be this body; and to answer these purposes, they ought to have permanency and stability.

As quoted by Swami Sadananda Saraswati in his Introduction to Autobiography of Swami Sivananda (2000 web edition) http://www.dlshq.org/download/autobio.htm
Context: The life of a mendicant during pilgrimages helped me to develop in a great measure forbearance, equal vision and a balanced mind in pleasure and pain. I met many Mahatmas and learnt wonderful lessons. On some days I had to go without food and walk mile after mile. With a smile I faced all hardships.

The Liberals' Mistake (1987)
Context: What we need is a concept of "gross national cost." Life is a balance sheet, not simply economic growth. It is income and outgo. And until we know what the cost of growth is we will continue to operate under an illusion. As long as we consider only the growth of goods and ignore the growth of personal and community well-being, we will be impoverished by growth. That is what is happening in our society today.

Of Great Place
Essays (1625)
Context: It is an assured sign of a worthy and generous spirit, whom honor amends. For honor is, or should be, the place of virtue and as in nature, things move violently to their place, and calmly in their place, so virtue in ambition is violent, in authority settled and calm. All rising to great place is by a winding stair; and if there be factions, it is good to side a man's self, whilst he is in the rising, and to balance himself when he is placed. Use the memory of thy predecessor, fairly and tenderly; for if thou dost not, it is a debt will sure be paid when thou art gone. If thou have colleagues, respect them, and rather call them, when they look not for it, than exclude them, when they have reason to look to be called. Be not too sensible, or too remembering, of thy place in conversation, and private answers to suitors; but let it rather be said, When he sits in place, he is another man.

Address to the Senate (22 January 1917)
1910s
Context: The question upon which the whole future peace and policy of the world depends is this: Is the present war a struggle for a just and secure peace, or only for a new balance of power? If it be only a struggle for a new balance of power, who will guarantee, who can guarantee, the stable equilibrium of the new arrangement? Only a tranquil Europe can be a stable Europe. There must be, not a balance of power, but a community of power; not organized rivalries, but an organized common peace.

You and Your Research (1986)
Context: Most people like to believe something is or is not true. Great scientists tolerate ambiguity very well. They believe the theory enough to go ahead; they doubt it enough to notice the errors and faults so they can step forward and create the new replacement theory. If you believe too much you'll never notice the flaws; if you doubt too much you won't get started. It requires a lovely balance.

1950s, Conquering Self-centeredness (1957)
Context: And there needs to be something in your life of a goddess of Nemesis which pulls you down when you get too high and pulls you up when you feel the sense of inadequacy and that is what religion at its best does. It keeps you to the point that you don’t feel like you are too low and you don’t feel like you are too high but you’ll maintain that type of balance. And you come to see that you’re an adjective, not a noun. It is only God that is a noun, you are a dependent clause not an independent clause. You come to see through great religion, somehow, there is only one being in this universe that can say “I am” unconditionally. We turn over to Genesis and we read of God saying, “I am that I am,” and that’s the only being that can say that. But man is a child of God and he must always say, “I am, because of.” And when you come to see that, you see that your existence is adjectival; it is dependent on something else. Your existence is dependent on the existence of a higher power and you can’t walk around the universe with arrogance. You can’t walk about the universe with a haughty spirit because you know that there is a God in this universe that you are dependent on.

All the Trouble in the World (1994)

All the Trouble in the World (1994)

From an interview for Entertainment Tonight 5 November 2008 http://www.etonline.com/news/2008/11/67315/index.html
Context: If you love what you do, you can balance and you can juggle (work and family). You have to set your priorities straight. You can't just work, work, work. Because then all of a sudden, you don't have a family... then why did you work so much when you're all by yourself in the end? So for me, I always wanted to have a family, for me that was the most important thing, and I found a man that wanted to have that with me.

Planet JH Weekly interview (2005)
Context: I was always raised to think that Republicans were about limited government, about individual liberty, about fiscal responsibility, about balanced budgets, about a wariness of military adventures abroad, about responsible encouragement to business. There's a whole list of things I thought the Republican Party was all about, and these guys that presently occupy the White House, are categorically against every single one of those things. So if they're Republicans, I'm not. But I'm really not a very comfortable Democrat. I mean the Democrats in the last elections proved themselves to be a bunch of dithering pussies... and it was pathetic. So I'm just waiting until one party or the other actually gets a moral compass and a backbone.

Review of Selected Essays by Simone Weil, The New York Review of Books (1 February 1963)
Context: The need for truth is not constant; no more than is the need for repose. An idea which is a distortion may have a greater intellectual thrust than the truth; it may better serve the needs of the spirit, which vary. The truth is balance, but the opposite of truth, which is unbalance, may not be a lie.

Mother's Day Proclamation (1870)
Context: From the bosom of a devastated Earth a voice goes up with
Our own. It says: "Disarm! Disarm!
The sword of murder is not the balance of justice."
Blood does not wipe our dishonor,
Nor violence indicate possession.
As men have often forsaken the plough and the anvil
At the summons of war,
Let women now leave all that may be left of home
For a great and earnest day of counsel.
Let them meet first, as women, to bewail and commemorate the dead.
Let them solemnly take counsel with each other as to the means
Whereby the great human family can live in peace...

McKenna interview (1992)
Context: Dark things have always existed but they used to be in a proper balance with good when life was slower. People lived in towns and small farms where they knew everybody and people didn't move around so much so things were a little more peaceful. There were things that they were afraid of for sure, but now it's accelerated to where the anxiety level of the people is in the stratosphere. TV sped things up and caused people to hear way more bad news. Mass media overloaded people with more than they could handle, and drugs also had a lot to do with it. With drugs people can get so rich and whacked out and they've opened up a whole weird world. These things have created a modern kind of fear in America.

The Faith that Heals (1910)
Context: Nothing in life is more wonderful than faith — the one great moving force which we can neither weigh in the balance nor test in the crucible. Intangible as the ether, ineluctable as gravitation, the radium of the moral and mental spheres, mysterious, indefinable, known only by its effects, faith pours out an unfailing stream of energy while abating nor jot nor tittle of its potency. Well indeed did St. Paul break out into the well-known glorious panegyric, but even this scarcely does justice to the Hertha of the psychical world, distributing force as from a great storage battery without money and without price to the children of men.
Three of its relations concern us here. The most active manifestations are in the countless affiliations which man in his evolution has worked out with the unseen, with the invisible powers, whether of light or of darkness, to which from time immemorial he has erected altars and shrines. To each one of the religions, past or present, faith has been the Jacob's ladder. Creeds pass, an inexhaustible supply of faith remains, with which man proceeds to rebuild temples, churches, chapels and shrines.

Free Culture (2004)
Context: A free culture has been our past, but it will only be our future if we change the path we are on right now. Like Stallman's arguments for free software, an argument for free culture stumbles on a confusion that is hard to avoid, and even harder to understand. A free culture is not a culture without property; it is not a culture in which artists don't get paid. A culture without property, or in which creators can't get paid, is anarchy, not freedom. Anarchy is not what I advance here. Instead, the free culture that I defend in this book is a balance between anarchy and control. A free culture, like a free market, is filled with property. It is filled with rules of property and contract that get enforced by the state. But just as a free market is perverted if its property becomes feudal, so too can a free culture be queered by extremism in the property rights that define it. That is what I fear about our culture today. It is against that extremism that this book is written.

Edinburgh University Union (1969)
The Environmental Revolution: Speeches on Conservation, 1962–77 (1978)
Context: The sheer weight of numbers of the human population, our habitations, our machinery and our ruthless exploitation of the living and organic resources of the earth; together these are changing our whole environment. This is what we call progress and much of this development is naturally to the direct and welcome benefit of mankind. However, we cannot at the same time ignore the awkward consequences and the most direct and menacing, but not the only consequence of this change, is pollution... Pollution is a direct outcome of man's ruthless exploitation of the earth's resources. Experience shows that the growth of successful organic populations is eventually balanced by the destruction of its own habitat. The vast man-made deserts show that the human population started this process long ago. There are two important differences today. In the first place the process has gone from a walking pace to a breakneck gallop. Secondly we know exactly what is happening. If not exactly in all cases, we know enough to appreciate what is happening and the need to take care... Pollution is no longer a matter of local incidents, today it has the whole biosphere in its grip. The processes which devastated the Welsh valleys a hundred years ago are now at work, over, on and under the earth and the oceans. Even if we bury all this waste underground there still remains the risk that toxic materials through chemical reactions will be washed out and into underground water courses. If ever there was an area of research more closely related to human welfare it is the problem of the safe disposal of waste and effluents... The fact is that we have got to make a choice between human prosperity on the one hand and the total well-being of the planet Earth on the other. Even then it is hardly a choice because if we only look for human prosperity we shall certainly destroy by pollution the earth and the human population which has existed on it for millions of years... If the world pollution situation is not critical at the moment it is as certain as anything can be that the situation will become increasingly intolerable within a very short time. The situation can be controlled and even reversed but it demands co-operation on a scale and intensity beyond anything achieved so far... I realise that there are any number of vital causes to be fought for, I sympathise with people who work up a passionate concern about the all too many examples of inhumanity, injustice, and unfairness, but behind all this hangs a really deadly cloud. Still largely unnoticed and unrecognised, the process of destroying our natural environment is gathering speed and momentum. If we fail to cope with this challenge, all the other problems will pale into insignificance.

The Natural History of Intellect (1893)
Context: Characters and talents are complemental and suppletory. The world stands by balanced antagonisms. The more the peculiarities are pressed the better the result. The air would rot without lightning; and without the violence of direction that men have, without bigots, without men of fixed idea, no excitement, no efficiency.
The novelist should not make any character act absurdly, but only absurdly as seen by others. For it is so in life. Nonsense will not keep its unreason if you come into the humorist's point of view, but unhappily we find it is fast becoming sense, and we must flee again into the distance if we would laugh.

Speech to the Western Society of Engineers (18 September 1901); published in the Journal of the Western Society of Engineers (December 1901); republished with revisions by the author for the Annual Report of the Board of Regents of the Smithsonian Institution (1902)
Context: Herr Otto Lilienthal seems to have been the first man who really comprehended that balancing was the first instead of the last of the great problems in connection with human flight. He began where others left off, and thus saved the many thousands of dollars that it had theretofore been customary to spend in building and fitting expensive engines to machines which were uncontrollable when tried. He built a pair of wings of a size suitable to sustain his own weight, and made use of gravity as his motor. This motor not only cost him nothing to begin with, but it required no expensive fuel while in operation, and never had to be sent to the shop for repairs. It had one serious drawback, however, in that it always insisted on fixing the conditions under which it would work. These were, that the man should first betake himself and machine to the top of a hill and fly with a downward as well as a forward motion. Unless these conditions were complied with, gravity served no better than a balky horse — it would not work at all...
We figured that Lilienthal in five years of time had spent only about five hours in actual gliding through the air. The wonder was not that he had done so little, but that he had accomplished so much. It would not be considered at all safe for a bicycle rider to attempt to ride through a crowded city street after only five hours’ practice, spread out in bits of ten seconds each over a period of five years; yet Lilienthal with this brief practice was remarkably successful in meeting the fluctuations and eddies of wind gusts. We thought that if some method could be found by which it would be possible to practice by the hour instead of by the second there would be hope of advancing the solution of a very difficult problem.

The Man With the Blue Guitar (1937)
Context: What is beyond the cathedral, outside,
Balances with nuptial song.
So it is to sit and to balance things
To and to and to the point of still,
To say of one mask it is like,
To say of another it is like,
To know that the balance does not quite rest,
That the mask is strange, however like.

Parliament of Whores (1991)

1960s, Emancipation Proclamation Centennial Address (1962)
Context: When Abraham Lincoln signed the Emancipation Proclamation it was not the act of an opportunistic politician issuing a hollow pronouncement to placate a pressure group. Our truly great presidents were tortured deep in their hearts by the race question. [... ] Lincoln’s torments are well known, his vacillations were facts. In the seething cauldron of ‘62 and ‘63 Lincoln was called the "Baboon President" in the North, and "coward", "assassin" and "savage" in the South. Yet he searched his way to the conclusions embodied in these words, "In giving freedom to the slave we assure freedom to the free, honorable alike in what we give and what we preserve." On this moral foundation he personally prepared the first draft of the Emancipation Proclamation, and to emphasize the decisiveness of his course he called his cabinet together and declared he was not seeking their advice as to its wisdom but only suggestions on subject matter. Lincoln achieved immortality because he issued the Emancipation Proclamation. His hesitation had not stayed his hand when historic necessity charted but one course. No President can be great, or even fit for office, if he attempts to accommodate to injustice to maintain his political balance.

Journals 1A 68 (29 July 1835)
1830s, The Journals of Søren Kierkegaard, 1830s
Context: In order to learn true humility (I use this expression to describe the state of mind under discussion), it is good for a person to withdraw from the turmoil of the world (we see that Christ withdrew when the people wanted to proclaim him king as well as when he had to walk the thorny path), for in life either the depressing or the elevating impression is too dominant for a true balance to come about. Here, of course, individuality is very decisive, for just as almost every philosopher believes he has found the truth, just as almost every poet believes he has reached Mount Parnassus, just so we find on the other hand many who link their lives entirely to another, like a parasite to a plant, live in him, die in him (for example, the Frenchman in relation to Napoleon). But in the heart of nature, where a person, free from life's often nauseating air, breathes more freely, here the soul opens willingly to every noble impression. Here one comes out as nature's master, but he also feels that something higher is manifested in nature, something he must bow down before; he feels a need to surrender to this power that rules it all. (I, of course, would rather not speak of those who see nothing higher in nature than substance — people who really regard heaven as a cheese-dish cover and men as maggots who live inside it.) Here he feels himself great and small at one and the same time, and feels it without going so far as the Fichtean remark (in his Die Bestimmung des Menschen) about a grain of sand constituting the world, a statement not far removed from madness.

The Supreme Court: How it Was, How it Is (1987).
Books, articles, and speeches
Context: An oft-heard description of the Supreme Court is that it is the ultimate protector in our society of the liberties of the individual. This phrase describes an important role of the Supreme Court, but by ignoring other equally important functions of the Court, it has a potential for mischief. It is a fairly short leap from this language to a feeling that the US Constitution is somehow "vindicated" every time a claim of individual right against government is upheld, and is not vindicated whenever such a claim is not upheld. But this, of course, cannot be the case. The role of the Supreme Court is to uphold those claims of individual liberty that it finds are well-founded in the Constitution, and to reject other claims against the government that it concludes are not well-founded. Its role is no more to exclusively uphold the claims of the individual than it is to exclusively uphold the claims of the government: It must hold the constitutional balance true between these claims.

1920s, Notes on Democracy (1926)
Context: Democracy always seems bent upon killing the thing it theoretically loves. I have rehearsed some of its operations against liberty, the very cornerstone of its political metaphysic. It not only wars upon the thing itself; it even wars upon mere academic advocacy of it. I offer the spectacle of Americans jailed for reading the Bill of Rights as perhaps the most gaudily humorous ever witnessed in the modern world. Try to imagine monarchy jailing subjects for maintaining the divine right of Kings! Or Christianity damning a believer for arguing that Jesus Christ was the Son of God! This last, perhaps, has been done: anything is possible in that direction. But under democracy the remotest and most fantastic possibility is a common place of every day. All the axioms resolve themselves into thundering paradoxes, many amounting to downright contradictions in terms. The mob is competent to rule the rest of us—but it must be rigorously policed itself. There is a government, not of men, but of laws—but men are set upon benches to decide finally what the law is and may be. The highest function of the citizen is to serve the state—but the first assumption that meets him, when he essays to discharge it, is an assumption of his disingenuousness and dishonour. Is that assumption commonly sound? Then the farce only grows the more glorious.
I confess, for my part, that it greatly delights me. I enjoy democracy immensely. It is incomparably idiotic, and hence incomparably amusing. Does it exalt dunderheads, cowards, trimmers, frauds, cads? Then the pain of seeing them go up is balanced and obliterated by the joy of seeing them come down. Is it inordinately wasteful, extravagant, dishonest? Then so is every other form of government: all alike are enemies to laborious and virtuous men. Is rascality at the very heart of it? Well, we have borne that rascality since 1776, and continue to survive. In the long run, it may turn out that rascality is necessary to human government, and even to civilization itself—that civilization, at bottom, is nothing but a colossal swindle. I do not know: I report only that when the suckers are running well the spectacle is infinitely exhilarating. But I am, it may be, a somewhat malicious man: my sympathies, when it comes to suckers, tend to be coy. What I can't make out is how any man can believe in democracy who feels for and with them, and is pained when they are debauched and made a show of. How can any man be a democrat who is sincerely a democrat?

Saint's Progress (1919)
Context: "I cannot explain. There are things that I can't make clear, because you are wilfully blind to all that I believe in. For what do you imagine we are fighting this great war, if it is not to reestablish the belief in love as the guiding principle of life?"
Laird shook his head. "We are fighting to redress a balance, which was in danger of being lost."
"The balance of power?"
"Heavens! — no! The balance of philosophy."
Pierson smiled. "That sounds very clever, George; but again, I don't follow you."
"The balance between the sayings: 'Might is Right,' and 'Right is Might.' They're both half-truth, but the first was beating the other out of the field. All the rest of it is cant, you know. And by the way, sir, your Church is solid for punishment of the evildoer. Where's mercy there? Either its God is not merciful, or else it doesn't believe in its God.

"Threshold", p. 110
Between Here and Now (1981)
Context: Ah, what balance is needed at
the edges of such an abyss.
I am left alone on the surface
of a turning planet. What to do but, like Michelangelo’s
Adam, put my hand
out into unknown space,
hoping for the reciprocating touch?

Free Culture (2004)
Context: When it has become silly to suppose that the role of our government should be to "seek balance," then count me with the silly, for that means that this has become quite serious indeed. If it should be obvious to everyone that the government does not seek balance, that the government is simply the tool of the most powerful lobbyists, that the idea of holding the government to a different standard is absurd, that the idea of demanding of the government that it speak truth and not lies is just naïve, then who have we, the most powerful democracy in the world, become?

Letter to http://memory.loc.gov/cgi-bin/query/r?ammem/mtj:@field(DOCID+@lit(tj110158)) Thomas Leiper (12 June 1815). Published in The Works of Thomas Jefferson in Twelve Volumes http://oll.libertyfund.org/ToC/0054.php, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam's Sons, 1904, Vol. 11 http://oll.libertyfund.org/Texts/Jefferson0136/Works/0054-11_Bk.pdf, pp. 477–478.
The sentence "I hope our wisdom will grow with our power, and teach us, that the less we use our power, the greater it will be." was used by US-President Barack Obama in his A New Beginning Speech.
1810s
Context: We concur in considering the government of England as totally without morality, insolent beyond bearing, inflated with vanity and ambition, aiming at the exclusive dominion of the sea, lost in corruption, of deep-rooted hatred towards us, hostile to liberty wherever it endeavors to show its head, and the eternal disturber of the peace of the world. In our estimate of Bonaparte, I suspect we differ. [... ] Our form of government is odious to him, as a standing contrast between republican and despotic rule; and as much from that hatred, as from ignorance in political economy, he had excluded intercourse between us and his people, by prohibiting the only articles they wanted from us, that is, cotton and tobacco. Whether the war we have had with England, and the achievements of that war, and the hope that we may become his instruments and partisans against that enemy, may induce him, in future, to tolerate our commercial intercourse with his people, is still to be seen. For my part, I wish that all nations may recover and retain their independence; that those which are overgrown may not advance beyond safe measures of power, that a salutary balance may be ever maintained among nations, and that our peace, commerce, and friendship, may be sought and cultivated by all. It is our business to manufacture for ourselves whatever we can, to keep our markets open for what we can spare or want; and the less we have to do with the amities or enmities of Europe, the better. Not in our day, but at no distant one, we may shake a rod over the heads of all, which may make the stoutest of them tremble. But I hope our wisdom will grow with our power, and teach us, that the less we use our power, the greater it will be.

and that situates what we call the moral life in the larger context of human ­flourishing. How eye-opening are arguments that suggest that happiness is not a state of passive feeling but a life of fulfilling activity, and especially of the unimpeded and excellent activity of our specifically human powers—of acting and making, of thinking and learning, of loving and befriending. How illuminating it is to see the ethical life discussed not in terms of benefits and harms or rules of right and wrong, but in terms of character, and to understand that good character, formed through habituation, is more than holding right opinions or having "good values," but is a binding up of heart and mind that both frees us from enslaving passions and frees us for fine and beautiful deeds. How encouraging it is to read an account of human life—the only such account in our philosophical tradition—that speaks at length and profoundly about friendship, culminating in the claim that the most fulfilling form of friendship is the sharing of speeches and thoughts.
Looking for an Honest Man (2009)

Martí : Thoughts/Pensamientos (1994)
Context: Fortunately, there is a sane equilibrium in the character of nations, as there is in that of men. The force of passion is balanced by the force of interest. An insatiable appetite for glory leads to sacrifice and death, but innate instinct leads to self-preservation and life. A nation that neglects either of these forces perishes. They must be steered together, like a pair of carriage horses.

No. 13
1790s, Discourses on Davila (1790)
Context: Property must be secured, or liberty cannot exist. But if unlimited or unbalanced power of disposing property, be put into the hands of those who have no property, France will find, as we have found, the lamb committed to the custody of the wolf. In such a case, all the pathetic exhortations and addresses of the national assembly to the people, to respect property, will be regarded no more than the warbles of the songsters of the forest. The great art of law-giving consists in balancing the poor against the rich in the legislature, and in constituting the legislative a perfect balance against the executive power, at the same time that no individual or party can become its rival. The essence of a free government consists in an effectual control of rivalries. The executive and the legislative powers are natural rivals; and if each has not an effectual control over the other, the weaker will ever be the lamb in the paws of the wolf. The nation which will not adopt an equilibrium of power must adopt a despotism. There is no other alternative. Rivalries must be controlled, or they will throw all things into confusion; and there is nothing but despotism or a balance of power which can control them.

A Vindication of Natural Society (1756)
Context: Kings are ambitious; the nobility haughty; and the populace tumultuous and ungovernable. Each party, however in appearance peaceable, carries on a design upon the others; and it is owing to this, that in all questions, whether concerning foreign or domestic affairs, the whole generally turns more upon some party-matter than upon the nature of the thing itself; whether such a step will diminish or augment the power of the crown, or how far the privileges of the subject are likely to be extended or restricted by it. And these questions are constantly resolved, without any consideration of the merits of the cause, merely as the parties who uphold these jarring interests may chance to prevail; and as they prevail, the balance is overset, now upon one side, now upon the other. The government is, one day, arbitrary power in a single person; another, a juggling confederacy of a few to cheat the prince and enslave the people; and the third, a frantic and unmanageable democracy. The great instrument of all these changes, and what infuses a peculiar venom into all of them, is party. It is of no consequence what the principles of any party, or what their pretensions, are; the spirit which actuates all parties is the same; the spirit of ambition, of self-interest, of oppression, and treachery. This spirit entirely reverses all the principles which a benevolent nature has erected within us; all honesty, all equal justice, and even the ties of natural society, the natural affections. In a word, my Lord, we have all seen, and, if any outward considerations were worthy the lasting concern of a wise man, we have some of us felt, such oppression from party government as no other tyranny can parallel. We behold daily the most important rights, rights upon which all the others depend, we behold these rights determined in the last resort without the least attention even to the appearance or colour of justice; we behold this without emotion, because we have grown up in the constant view of such practices; and we are not surprised to hear a man requested to be a knave and a traitor, with as much indifference as if the most ordinary favour were asked; and we hear this request refused, not because it is a most unjust and unreasonable desire, but that this worthy has already engaged his injustice to another. These and many more points I am far from spreading to their full extent. <!-- You are sensible that I do not put forth half my strength; and you cannot be at a loss for the reason. A man is allowed sufficient freedom of thought, provided he knows how to choose his subject properly. Tou may criticise freely upon the Chinese constitution, and observe with as much severity as you please upon the absurd tricks or destructive bigotry of the bonzees. But the scene is changed as you come homeward, and atheism or treason may be the names given in Britain, to what would be reason and truth if asserted of China.

As quoted by Felice Friedson, Iranian Crown Prince: Ahmadinejad's regime is "delicate and fragile" http://www.rezapahlavi.org/details_article.php?article=459&page=2, August 12, 2010.
Interviews, 2010

IV. Is the Ideal Feasible?
Why Not Socialism? (2009)

" "Peace-Food – Eating Peace" https://www.dahlke.at/images/buecher/PeaceFood_eng_2015.pdf (2015) from his official website.

Islam and Revolution, Writings and Declarations of Imam Khomeini, Translated and Annotated by Hamid Algar, Mizan Press, Berkley, pp 36.
Islam and civilization

As quoted in Conversations with I. M. Pei : Light Is the Key (2000) by Gero von Boehm, p. 113

Flying Saucers Have Landed

On being an actor in “John Boyega, Star Wars Hero, Stays Up Too Late Watching The Affair” https://www.wmagazine.com/story/john-boyega-star-wars-moncler-favorite-tv-music in W Magazine (2018 Jul 12)

Quoted in the Parliament Magazine. MEPs debunk post-Brexit US-UK trade deal https://www.theparliamentmagazine.eu/articles/news/meps-debunk-post-brexit-us-uk-trade-deal (21 August 2019)
2019

Subhash Kak, April 9, 2019 Wikipedia or Trashpedia? https://medium.com/@subhashkak1/wikipedia-or-trashpedia-4198e2c78e59

First Report, p. 49
U.S. Navy at War, 1941-1945: Official Reports to the Secretary of the Navy (1946)

On staying with Colombia as his subject matter in “Interview: Fernando Botero” http://www.timeoutshanghai.com/features/Art-Art_Features/34176/Interview-Fernando-Botero.html in TimeOut Shanghai (2016 Feb 25)

Refuge Recovery (2014)

The Vision of Dhamma (1994), "Devotion in Buddhism"

8 March 1935

On how contemporary China has quickly progressed in “'People hope my book will be China's Star Wars': Liu Cixin on China's exploding sci-fi scene” https://www.theguardian.com/books/2016/dec/14/liu-cixin-chinese-sci-fi-universal-the-three-body-problem in The Guardian (2016 Dec 14)

“There is something in what you say,” Dahl admitted. “I’ve been aware for some time of the shortcomings inherent in the sane, dispassionate thinking that we scientists advocate. People don’t pay any attention. Unless there’s an emergency like Love Canal or Chernobyl, the idea of maintaining and upgrading the earth and its ecosystems is not exactly box-office.”
Source: Hunter/Victim (1988), Chapter 65 (p. 259)

Speech to the South African Parliament (3 February 1960), quoted i.a. in "Mr Macmillan's appeal to South Africans", The Times (4 February 1960), p. 15
Prime Minister

Introduction
Autobiography of Swami Sivananda

On the challenges of a journalist writing a book in “Malcolm Gladwell on Talking to Strangers and how podcasting changed his approach to writing” https://ew.com/books/2019/09/09/malcolm-gladwell-talking-to-strangers-interview/ in EW (2019 Sep 9)

Source: Light on Life (2005), p. 28

Source: Caliban's War (2012), Chapter 7 (p. 76)

“Interview with Milton Friedman”, Playboy magazine (Feb. 1973)

Source: Capitalism and Freedom (1962), Ch. 1 The Relation Between Economic Freedom and Political Freedom, p. 15

Thinking in Systems: A Primer (2008), Appendix (summary)

President Maduro's speech at the United Nations General Assembly (excerpts), 26 September 2018

Source: The Laundry Files, The Apocalypse Codex (2012), Chapter 5, “Bashful Incendiary” (p. 75)

It is the extension of the regard which we have for ourselves to those below, above, and around us. It is simply the law of the individual organism widened to apply to the Sentient Organism. It is the message which is destined in time to come to redeem this world from the primal curse of selfishness. It is the dream which has been dreamed by the great teachers of the past independently of each other, merely by observing the actions of men and thinking what rule if followed would cure the wrongs and sufferings of this world.
Source: Ethics and Education (1912), The Larger Self, pp. 58–59

Source: The New Ethics (1907), Human Attitude Toward Others, p. 53

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Ideal, p. 164

1840s, The Young American (1844)

Speech to the Labour Party Conference in Blackpool (30 September 1968), quoted in The Times (1 October 1968), p. 6
1960s

Remarks to Barbara Castle (26 April 1975), quoted in Barbara Castle, The Castle Diaries, 1974–76 (Weidenfeld and Nicolson, 1980), p. 379
Prime Minister

Memorandum, 'Wages and Prices and Full Employment' (1 December 1950), quoted in Correlli Barnett, The Lost Victory: British Dreams, British Realities: 1945–1950 (London: Pan, 1996), pp. 350–352
Chancellor of the Exchequer

Source: The Spy Who Came In From the Cold (1963), p.231

Letter to the Duke of Portland (29 September 1793), quoted in P. J. Marshall and John A. Woods (eds.), The Correspondence of Edmund Burke, Volume VII: January 1792–August 1794 (Cambridge University Press, 1968), pp. 437-438
1790s

Source: 1962, Address at Independence Hall

2017
Orest Slipak, the brother of singer. Brother about brother. The Day. Кyiv.ua. - 2017. - 27 April. https://day.kyiv.ua/en/article/topic-day/brother-about-brother

Brexit: Don't put bankers first in talks, says Labour https://www.bbc.co.uk/news/business-43334850 BBC News (8 March 2018)
2018

The Ageless Wisdom (1897)

Plaid Cymru's Leanne Wood: Legislate for more women AMs https://www.bbc.co.uk/news/uk-wales-politics-21550495, BBC News, 24 February 2013
2013

Speech to the Conservative Party Conference in Bournemouth (1 October 2006), quoted in The Times (2 October 2006), p. 6
2000s, 2006

Source: The Characteristics of the Present Age (1806), P. 213-214

Marek Sanak, geneticist and molecular biologist, friend and disciple of Vetulani. Kobos, Andrzej (2012). Po drogach uczonych. 5. Polska Akademia Umiejętności. p. 334. ISBN 978-83-7676-127-5.

Tumblr postings

Source: Light on Life: The Yoga Journey to Wholeness, Inner Peace, and Ultimate Freedom, p. 28

Quoted in[. Lussier, Robert N, Achua, Christopher F., Leadership: Theory, Application, & Skill Development: Theory, Application, & Skill Development, http://books.google.com/books?id=7ctnVNMtBQgC&pg=PA151, 1 February 2009, Cengage Learning, 978-0-324-59655-7, 151–]

Critique

Analysis of his success of the Platinum Award by the H.M.V. Company for the outstanding sale of of his classical records [Deśapāṇḍe, Vāmana Harī, Between Two Tanpuras, http://books.google.com/books?id=-EkDt0Gboe8C&pg=PA177, 1 January 1989, Popular Prakashan, 978-0-86132-226-8, 177–]

Preface
A Course of Lectures on Natural Philosophy and the Mechanical Arts (1807)

K.L. Gillion, Fiji’s Indian Migrants: A History to the end of Indenture in 1920, (Oxford University Press, Melbourne, 1962).

Sen. Dick Durbin, (D-ILL) at Alito's confirmation hearing.