Quotes about believer

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The God-Seeker (1949), Ch. 57

O interview (2003)
Context: I want to direct a movie in Mexico, in Spanish. The story is about how when we're really young, our dreams are colorful and big and abstract and interesting and imaginative. As the realities of life hit, our dreams become so common. To dream big doesn't necessarily mean to imagine becoming the biggest movie star in the world. Dreaming big is about taking the simplest thing in life and enjoying it — and seeing it as the biggest thing that can possibly exist. … I work in an industry that is the first to kill this ability because everything is so celebrity oriented. I am part of a cancer. In my world, you have to be so beautiful, so skinny, so rich, so famous — and I don't believe you really have to be any of those things. You simply have to be who you are.

My Reviewers Reviewed (lecture from June 27, 1877, San Francisco, CA)
Context: It was said by Sir Thomas More that to give up witchcraft was to give up the Bible itself. This idea was entertained by nearly all the eminent theologians of a hundred years ago. In my judgment, they were right. To give up witchcraft is to give up, in a great degree at least, the supernatural. To throw away the little ghosts simply prepares the mind of man to give up the great ones. The founders of nearly all creeds, and of all religions properly so called, have taught the existence of good and evil spirits. They have peopled the dark with devils and the light with angels. They have crowded hell with demons and heaven with seraphs. The moment these good and evil spirits, these angels and fiends, disappear from the imaginations of men, and phenomena are accounted for by natural rather than by supernatural means, a great step has been taken in the direction of what is now known as materialism. While the church believes in witchcraft, it is in a greatly modified form. The evil spirits are not as plenty as in former times, and more phenomena are accounted for by natural means. Just to the extent that belief has been lost in spirits, just to that extent the church has lost its power and authority. When men ceased to account for the happening of any event by ascribing it to the direct action of good or evil spirits, and began to reason from known premises, the chains of superstition began to grow weak.

Lurker's Guide to Babylon 5 : "Passing Through Gethsemane : jms speaks" (13 July (2004) http://www.midwinter.com/lurk/countries/us/guide/048.html.
Context: As an atheist, I believe that all life is unspeakably precious, because it’s only here for a brief moment, a flare against the dark, and then it’s gone forever. No afterlives, no second chances, no backsies. So there can be nothing crueler than the abuse, destruction or wanton taking of a life. It is a crime no less than burning the Mona Lisa, for there is always just one of each. So I cannot forgive.

The Ethics of Belief (1877), The Weight Of Authority
Context: In regard, then, to the sacred tradition of humanity, we learn that it consists, not in propositions or statements which are to be accepted and believed on the authority of the tradition, but in questions rightly asked, in conceptions which enable us to ask further questions, and in methods of answering questions. The value of all these things depends on their being tested day by day. The very sacredness of the precious deposit imposes upon us the duty and the responsibility of testing it, of purifying and enlarging it to the utmost of our power. He who makes use of its results to stifle his own doubts, or to hamper the inquiry of others, is guilty of a sacrilege which centuries shall never be able to blot out. When the labours and questionings of honest and brave men shall have built up the fabric of known truth to a glory which we in this generation can neither hope for nor imagine, in that pure and holy temple he shall have no part nor lot, but his name and his works shall be cast out into the darkness of oblivion for ever.

2000s, The Sacred Warrior (2000)
Context: His philosophy of Satyagraha is both a personal and a social struggle to realize the Truth, which he identifies as God, the Absolute Morality. He seeks this Truth, not in isolation, self-centeredly, but with the people. He said, "I want to find God, and because I want to find God, I have to find God along with other people. I don't believe I can find God alone. If I did, I would be running to the Himalayas to find God in some cave there. But since I believe that nobody can find God alone, I have to work with people. I have to take them with me. Alone I can't come to Him."

A new progressive internationalism (17 June 2016)
Context: I believe the left is now in a fundamental fight about our future approach to international affairs: one where we decide whether to channel UK resources, diplomatic influence and military capability in defence of human rights and the protection of civilians; or one where we stand on the sidelines frozen by our recent failures. I believe it’s time for the left to revive its ethical foreign policy and in particular, rebuild the case for a progressive approach to humanitarian intervention.

Rolling Stone (30 November 1989) https://books.google.com/books?id=4cl5c4T9LWkC&pg=PA347&lpg=PA347&dq=%22the+annoying+things+about+believing+in+free+will+and+individual+responsibility%22&source=bl&ots=87tHwdgxHT&sig=t-cX3HtpzKcKAd5GztMu4YkLLgM&hl=en&ei=Jl7OSvzgFpCMtgemntGEBA&sa=X&oi=book_result&ct=result&resnum=7&ved=0CBwQ6AEwBg#v=onepage&q=%22the%20annoying%20things%20about%20believing%20in%20free%20will%20and%20individual%20responsibility%22&f=false
Context: One of the annoying things about believing in free will and individual responsibility is the difficulty of finding somebody to blame your problems on. And when you do find somebody, it's remarkable how often his picture turns up on your driver's license.

J'ai pleuré et j'ai cru.
Preface.
Le génie du Christianisme (1802)

like the Soviet mole that they allowed to operate within British war intelligence — that was all true. … We condensed the timeline, essentially. The process of breaking the code was enormously complicated in real life. So one of things we wanted to do was open up Turing's story to the audience and make a film about these complicated topics, but at the same time create a narrative that the audience understands, without insulting their intelligence. But the on a broad conceptual level, everything is true.
As quoted in "Interview: Morten Tyldum, Graham Moore of The Imitation Game" by PatrickMcD at Hollywood Chicago (11 December 2014)

Source: Life Itself : A Memoir (2011), Ch. 55 : Go Gently
Context: "Kindness" covers all of my political beliefs. No need to spell them out. I believe that if, at the end, according to our abilities, we have done something to make others a little happier, and something to make ourselves a little happier, that is about the best we can do. To make others less happy is a crime. To make ourselves unhappy is where all crime starts. We must try to contribute joy to the world. That is true no matter what our problems, our health, our circumstances. We must try. I didn't always know this and am happy I lived long enough to find it out.

Education (1902)
Context: I am not of those who believe in lackadaisical methods. On the contrary, I advocate a vigorous, thorough, exact mental training which shall fit the mind to expand upon and grasp large things and yet properly to perceive in their just relation the significance of small ones to discriminate accurately as to quantity and quality and thus to develop individual judgment, capacity and independence.
But at the same time I am of those who believe that gentleness is a greater, surer power than force, and that sympathy is a safer power by far than is intellect. Therefore would I train the individual sympathies as carefully in all their delicate warmth and tenuity as I would develop the mind in alertness, poise and security.
Nor am I of those who despise dreamers. For the world would be at the level of zero were it not for its dreamers gone and of today. He who dreamed of democracy, far back in a world of absolutism, was indeed heroic, and we of today awaken to the wonder of his dream.

Source: Scoundrel Time (1976), p. 150
Context: Sad is a fake word for me to be using, I am still angry that their reason for disagreeing with McCarthy was too often his crude methods.... Many of the anti-Communists were, of course, honest men. But none of them... has stepped forward to admit a mistake. It is not necessary in this country; they too know that we are a people who do not remember much. I have written here that I have recovered. I mean it only in a worldly sense because I do not believe in recovery. The past, with its pleasures, its rewards, its foolishness, its punishments, is there for each of us forever, and it should be.

Love is not a feeling ~ The Article (1995)
Context: I suppose the most radical part of my teaching at present is that love is not a feeling. Everybody suffers from love, or the fear of it, or the lack of it. Why? Why is love so universally and inevitably heart-breaking, whether it be through the end of a love affair, the death of a loved one or being locked in with the habitual casualness or grim indifference of a partner? The answer is because we've been taught and conditioned by the world to believe that love is a feeling.

1900s, The Moral Equivalent of War (1906)
Context: Such a conscription, with the state of public opinion that would have required it, and the many moral fruits it would bear, would preserve in the midst of a pacific civilization the manly virtues which the military party is so afraid of seeing disappear in peace. We should get toughness without callousness, authority with as little criminal cruelty as possible, and painful work done cheerily because the duty is temporary, and threatens not, as now, to degrade the whole remainder of one's life. I spoke of the "moral equivalent" of war. So far, war has been the only force that can discipline a whole community, and until and equivalent discipline is organized, I believe that war must have its way. But I have no serious doubt that the ordinary prides and shames of social man, once developed to a certain intensity, are capable of organizing such a moral equivalent as I have sketched, or some other just as effective for preserving manliness of type. It is but a question of time, of skilful propogandism, and of opinion-making men seizing historic opportunities.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, First Part.
First Part of Narrative

2000s, 2001, First inaugural address (January 2001)

Edie : Girl On Fire (2006)
Context: But I really, since I exist, at all, I believe that it's possible for people... I've lived through impossible situations. So I believe in it. I just believe, and that's the magic... That's the whole thing, you talk about magic that there's to believe in, and it is there. But most people don't really believe in it. And I refuse, like, since I'm still alive and done the things I've done and seen things and understood things as far as I have, and I am alive, I mean physically intact. When I shouldn't be, according to medical reports and so forth. I mean I should be, not here. That's all there is to it. So the magic's working and it's a rare situation.

Interview with James Keating, Purdue University (7 May 1961), printed in Lord of the Flies: The Casebook Edition (1964)
Context: Basically I'm an optimist. Intellectually I can see man's balance is about fifty-fifty, and his chances of blowing himself up are about one to one. I can't see this any way but intellectually. I'm just emotionally unable to believe that he will do this. This means that I am by nature an optimist and by intellectual conviction a pessimist, I suppose.

Source: The Gendered Atom: Reflections on the Sexual Psychology of Science (1999), Ch.9 Deep Community
Context: Or perhaps... there is actually an infinity of universes among which only this one has by sheer accident produced the conditions for life and mind. It now requires such artful speculation to maintain an orthodox faith in chance. Skeptics, it would seem, are willing to believe anything.

Essentials to Peace (1953)
Context: In America we have not suffered the destruction of our homes, our towns, and our cities. We have not been enslaved for long periods, at the complete mercy of a conqueror. We have enjoyed freedom in its fullest sense. In fact, we have come to think in terms of freedom and the dignity of the individual more or less as a matter of course, and our apparent unconcern until times of acute crisis presents a difficult problem to the citizens of the countries of Western Europe, who have seldom been free from foreign threat to their freedom, their dignity, and their security. I think nevertheless that the people of the United States have fully demonstrated their willingness to fight and die in the terrible struggle for the freedom we all prize... I recognize that there are bound to be misunderstandings under the conditions of wide separation between your countries and mine. But I believe the attitude of cooperation has been thoroughly proven.

Proclamation 4311, granting a pardon to former President Richard Nixon (8 September 1974)
1970s
Context: It is believed that a trial of Richard Nixon, if it became necessary, could not fairly begin until a year or more has elapsed. In the meantime, the tranquility to which this nation has been restored by the events of recent weeks could be irreparably lost by the prospects of bringing to trial a former President of the United States. The prospects of such trial will cause prolonged and divisive debate over the propriety of exposing to further punishment and degradation a man who has already paid the unprecedented penalty of relinquishing the highest elective office of the United States.
NOW, THEREFORE, I, Gerald R. Ford, President of the United States, pursuant to the pardon power conferred upon me by Article II, Section 2, of the Constitution, have granted and by these presents do grant a full, free, and absolute pardon unto Richard Nixon for all offenses against the United States which he, Richard Nixon, has committed or may have committed or taken part in during the period from January 20, 1969 through August 9, 1974.

May the Source Be With You (2001)
Context: While control is needed, and perfectly warranted, our bias should be clear up front: Monopolies are not justified by theory; they should be permitted only when justified by facts. If there is no solid basis for extending a certain monopoly protection, then we should not extend that protection. This does not mean that every copyright must prove its value initially. That would be a far too cumbersome system of control. But it does mean that every system or category of copyright or patent should prove its worth. Before the monopoly should be permitted, there must be reason to believe it will do some good — for society, and not just for monopoly holders.

Press Conference on the Employment Non-Discrimination Act of 1994, Washington D.C. (23 June 1994)
Context: I support the Employment Non-Discrimination Act of 1994 because I believe that freedom and justice cannot be parceled out in pieces to suit political convenience. My husband, Martin Luther King, Jr. said, "Injustice anywhere is a threat to justice everywhere." On another occasion he said, "I have worked too long and hard against segregated public accommodations to end up segregating my moral concern. Justice is indivisible." Like Martin, I don't believe you can stand for freedom for one group of people and deny it to others.
So I see this bill as a step forward for freedom and human rights in our country and a logical extension of the Bill of Rights and the civil rights reforms of the 1950s and '60's.
The great promise of American democracy is that no group of people will be forced to suffer discrimination and injustice. I believe that this legislation will provide protection to a large group of working people, who have suffered persecution and discrimination for many years. To this endeavor, I pledge my wholehearted support.

1950's, On Being a Graphic Artist', 1953
Context: It is human nature to want to exchange ideas, and I believe that, at bottom, every artist wants no more than to tell the world what he has to say. I have sometimes heard painters say that they paint 'for themselves': but I think they would soon have painted their fill if they lived on a desert island. The primary purpose of all art forms, whether it's music, literature, or the visual arts, is to say something to the outside world; in other words, to make a personal thought, a striking idea, an inner emotion perceptible to other people’s senses in such a way that there is no uncertainty about the maker's intentions.

2010s, Farewell Speech (2017)
Context: When you encounter obstacles — because I guarantee you, you will, and many of you already have — when you are struggling and you start thinking about giving up, I want you to remember something that my husband and I have talked about since we first started this journey nearly a decade ago, something that has carried us through every moment in this White House and every moment of our lives, and that is the power of hope — the belief that something better is always possible if you're willing to work for it and fight for it.
It is our fundamental belief in the power of hope that has allowed us to rise above the voices of doubt and division, of anger and fear that we have faced in our own lives and in the life of this country. Our hope that if we work hard enough and believe in ourselves, then we can be whatever we dream, regardless of the limitations that others may place on us. The hope that when people see us for who we truly are, maybe, just maybe they, too, will be inspired to rise to their best possible selves.

The Sixteenth Revelation, Chapter 73
Context: For help of this, full meekly our Lord shewed the patience that He had in His Hard Passion; and also the joying and the satisfying that He hath of that Passion, for love. And this He shewed in example that we should gladly and wisely bear our pains, for that is great pleasing to Him and endless profit to us. And the cause why we are travailed with them is for lack in knowing of Love. Though the three Persons in the Trinity be all even in Itself, the soul took most understanding in Love; yea, and He willeth that in all things we have our beholding and our enjoying in Love. And of this knowing are we most blind. For some of us believe that God is Almighty and may do all, and that He is All-Wisdom and can do all; but that He is All-Love and will do all, there we stop short. And this not-knowing it is, that hindereth most God’s lovers, as to my sight.

Quote from an interview on the NBC television program, Wisdom- A Conversation with Frank Lloyd Wright (1953)
Context: I'm no teacher. Never wanted to teach and don't believe in teaching an art. Science yes, business of course.. but an art cannot be taught. You can only inculcate it, you can be an exemplar, you can create an atmosphere in which it can grow. Well I suppose I, being an exemplar, could be called a teacher, in spite of myself. So go ahead, call me a teacher.

The God-Seeker (1949), Ch. 41

1900s, The Moral Equivalent of War (1906)
Context: I will now confess my own utopia. I devoutly believe in the reign of peace and in the gradual advent of some sort of socialistic equilibrium. The fatalistic view of the war function is to me nonsense, for I know that war-making is due to definite motives and subject to prudential checks and reasonable criticisms, just like any other form of enterprise. And when whole nations are the armies, and the science of destruction vies in intellectual refinement with the science of production, I see that war becomes absurd and impossible from its own monstrosity. Extravagant ambitions will have to be replaced by reasonable claims, and nations must make common cause against them.

"Books of the Times" in The New York Times (6 July 1981)
Context: The magaicians of the 19th century, enthralled by the science of optics, photography and electricity, opened the door to motion pictures and thereby rendered themselves obsolete. Any amateur with a pair of scissors can cut and edit a strip of film in order to make a woman vanish, sever a head, burn a body down to the skeleton and reverse time. Talent went out of style.… People either didn't believe Houdini when he said that his tricks on film were real, or they didn't care. Illusion became big bigness, and the magicians were out of work.

Debating Linus Pauling, in The Nuclear Bomb Tests...Is Fallout Overrated? : Fallout and Disarmament KQED-TV, San Francisco (20 February 1958) http://osulibrary.oregonstate.edu/specialcollections/coll/pauling/peace/papers/1958p2.1.html
Context: If we stay strong, then I believe we can stabilize the world and have peace based on force. Now, peace based on force is not as good as peace based on agreement, but in the terrible world in which we live, in the world where the Russians have enslaved many millions of human beings, in the world where they have killed men, I think that for the time being the only peace we can have is the peace based on force. Furthermore, I do not think that this peace based on force is, can be, or should be, an ultimate end. Our ultimate end must be precisely what Dr. Pauling says, peace based on agreement, on understanding, on universally agreed and enforced law. I think this is a wonderful idea, but peace based on force buys the necessary time, and in this time we can work for better understanding, for closer collaboration, first with the countries which are closest to us, which we understand better, our allies, the western countries, the NATO countries, which believe in human liberties as we do. Then, as soon as possible, with the rest of the free world, and eventually, I hope, with the whole world, including Russia, even though it may take many years to come.

"God's Mother", Glass, Irony, and God, New Directions (New York, NY), 1995.

"Poets of the People" in Art, Literature and the Drama (1858).
Context: There are two modes of criticism. One which … crushes to earth without mercy all the humble buds of Phantasy, all the plants that, though green and fruitful, are also a prey to insects or have suffered by drouth. It weeds well the garden, and cannot believe the weed in its native soil may be a pretty, graceful plant.
There is another mode which enters into the natural history of every thing that breathes and lives, which believes no impulse to be entirely in vain, which scrutinizes circumstances, motive and object before it condemns, and believes there is a beauty in natural form, if its law and purpose be understood.

Source: Postscript to the Outsider (1967), p. 2
Context: I was aggressively nonpolitical. I believed that people who make a fuss about politics do so because their heads are too empty to think about more important things. So I felt nothing but impatient contempt for Osborne's Jimmy Porter and the rest of the heroes of social protest.

Finding Life after Death
What About the Big Stuff (2002)

In answer to the question as to whether he ever thought he might be quite mad. Granada Television documentary on Scientology http://www.youtube.com/watch?v=L_w-YWwC1lI#t=1503.

Lecture XX, "Conclusions"
1900s, The Varieties of Religious Experience (1902)
Context: This thoroughly 'pragmatic' view of religion has usually been taken as a matter of course by common men. They have interpolated divine miracles into the field of nature, they have built a heaven out beyond the grave. It is only transcendentalist metaphysicians who think that, without adding any concrete details to Nature, or subtracting any, but by simply calling it the expression of absolute spirit, you make it more divine just as it stands. I believe the pragmatic way of taking religion to be the deeper way. It gives it body as well as soul, it makes it claim, as everything real must claim, some characteristic realm of fact as its very own. What the more characteristically divine facts are, apart from the actual inflow of energy in the faith-state and the prayer-state, I know not. But the over-belief on which I am ready to make my personal venture is that they exist. The whole drift of my education goes to persuade me that the world of our present consciousness is only one out of many worlds of consciousness that exist, and that those other worlds must contain experiences which have a meaning for our life also; and that although in the main their experiences and those of this world keep discrete, yet the two become continuous at certain points, and higher energies filter in. By being faithful in my poor measure to this over-belief, I seem to myself to keep more sane and true. I can, of course, put myself into the sectarian scientist's attitude, and imagine vividly that the world of sensations and scientific laws and objects may be all. But whenever I do this, I hear that inward monitor of which W. K. Clifford once wrote, whispering the word 'bosh!' Humbug is humbug, even though it bear the scientific name, and the total expression of human experience, as I view it objectively, invincibly urges me beyond the narrow 'scientific' bounds. Assuredly, the real world is of a different temperament — more intricately built than physical science allows. So my objective and my subjective conscience both hold me to the over-belief which I express. Who knows whether the faithfulness of individuals here below to their own poor over-beliefs may not actually help God in turn to be more effectively faithful to his own greater tasks?

23 October 1929, From a letter to a Muslim disciple
India's Rebirth
Context: You say that you ask only for the Truth and yet you speak like a narrow and ignorant fanatic who refuses to believe in anything but the religion in which he was born. All fanaticism is false, because it is a contradiction of the very nature of God and of Truth. Truth cannot be shut up in a single book, Bible or Veda or Koran, or in a single religion. The Divine Being is eternal and universal and infinite and cannot be the sole property of the Mussulmans or of the Semitic religions only, — those that happened to be in a line from the Bible and to have Jewish or Arabian prophets for their founders. Hindus and Confucians and Taoists and all others have as much right to enter into relation with God and find the Truth in their own way. All religions have some truth in them, but none has the whole truth; all are created in time and finally decline and perish. Mahomed himself never pretended that the Koran was the last message of God and there would be no other. God and Truth outlast these religions and manifest themselves anew in whatever way or form the Divine Wisdom chooses. You cannot shut up God in the limitations of your own narrow brain or dictate to the Divine Power and Consciousness how or where or through whom it shall manifest; you cannot put up your puny barriers against the divine Omnipotence. These again are simple truths which are now being recognised all over the world; only the childish in mind or those who vegetate in some formula of the past deny them. You have insisted on my writing and asked for the Truth and I have answered. But if you want to be a Mussulman, no one prevents you. If the Truth I bring is too great for you to understand or to bear, you are free to go and live in a half-truth or in your own ignorance. I am not here to convert anyone; I do not preach to the world to come to me and I call no one. I am here to establish the divine life and the divine consciousness in those who of themselves feel the call to come to me and cleave to it and in no others.

The Great Infidels (1881)
Context: I do not believe that the tendency is to make men and women brave and glorious when you tell them that there are certain ideas upon certain subjects that they must never express; that they must go through life with a pretence as a shield; that their neighbors will think much more of them if they will only keep still; and that above all is a God who despises one who honestly expresses what he believes. For my part, I believe men will be nearer honest in business, in politics, grander in art — in everything that is good and grand and beautiful, if they are taught from the cradle to the coffin to tell their honest opinion.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, First Part.
First Part of Narrative

When asked, "In your estimation, what does the supernatural genre tell us about ourselves as human beings?" in "He Is Legend" interview at <!-- OBSOLETE DEAD LINK --> Cinemaspy (2007); also quoted in [http://www.npr.org/blogs/thetwo-way/2013/06/24/195317782/author-richard-matheson-i-am-legend-writer-dies-at-87 "Author Richard Matheson, 'I Am Legend' Writer, Dies At 87" at NPR (26 June 2013) http://www.cinemaspy.com/spotlight/interviews/
Context: I think we’re yearning for something beyond the every day. And I will tell you that I don’t believe in the “supernatural,” I believe in the “supernormal.” To me there is nothing that goes against nature. If it seems incomprehensible, it’s because we haven’t been able to understand it yet.

Religious Belief and Public Morality (1984)
Context: I protect my right to be a Catholic by preserving your right to believe as a Jew, a Protestant, or non-believer, or as anything else you choose.
We know that the price of seeking to force our beliefs on others is that they might some day force theirs on us.
This freedom is the fundamental strength of our unique experiment in government. In the complex interplay of forces and considerations that go into the making of our laws and policies, its preservation must be a pervasive and dominant concern.

In "Three Key Issues I've Changed My Mind About" https://www.openphilanthropy.org/blog/three-key-issues-ive-changed-my-mind-about, September 2016
Context: I now believe that there simply is no mainstream academic or other field (as of today) that can be considered to be "the locus of relevant expertise" regarding potential risks from advanced AI. These risks involve a combination of technical and social considerations that don't pertain directly to any recognizable near-term problems in the world, and aren't naturally relevant to any particular branch of computer science. This is a major update for me: I've been very surprised that an issue so potentially important has, to date, commanded so little attention – and that the attention it has received has been significantly (though not exclusively) due to people in the effective altruism community.

Presidential campaign (April 12, 2015 – 2016), 2016 Democratic National Convention (July 28, 2016)
Context: Here's what I believe. I believe America thrives when the middle class thrives. I believe that our economy isn't working the way it should because our democracy isn't working the way it should. That's why we need to appoint Supreme Court justices who will get money out of politics and expand voting rights, not restrict them. And if necessary we'll pass a constitutional amendment to overturn Citizens United! I believe American corporations that have gotten so much from our country should be just as patriotic in return. Many of them are. But too many aren't. It's wrong to take tax breaks with one hand and give out pink slips with the other. And I believe Wall Street can never, ever be allowed to wreck Main Street again. I believe in science. I believe that climate change is real and that we can save our planet while creating millions of good-paying clean energy jobs. I believe that when we have millions of hardworking immigrants contributing to our economy, it would be self-defeating and inhumane to try to kick them out. Comprehensive immigration reform will grow our economy and keep families together - and it's the right thing to do.

The Age of Empathy (2009), p. 6
Context: Don’t believe anyone who says that since nature is based on a struggle for life, we need to live like this as well. Many animals survive not by eliminating each other or by keeping everything for themselves, but by cooperating and sharing. This applies most definitely to pack hunters, such as wolves or killer whales, but also our closest relatives, the primates. In a study in Taï National Park, in Ivory Coast, chimpanzees took care of group mates wounded by leopards, licking their blood, carefully removing dirt, and waving away flies that came near the wounds. They protected injured companions, and slowed down during travel in order to accommodate them. All of this makes perfect sense given that chimpanzees live in groups for a reason, the same way wolves and humans are group animals for a reason. If man is wolf to man, he is so in every sense, not just the negative one. We would not be where we are today had our ancestors been socially aloof. What we need is a complete overhaul of assumptions about human nature. Too many economists and politicians model human society on the perpetual struggle they believe exists in nature, but which is a mere projection. Like magicians, they first throw their ideological prejudices into the hat of nature, then pull them out by their very ears to show how much nature agrees with them. It’s a trick for which we have fallen for too long. Obviously, competition is part of the picture, but humans can’t live by competition alone.

Essentials to Peace (1953)
Context: I believe our students must first seek to understand the conditions, as far as possible without national prejudices, which have led to past tragedies and should strive to determine the great fundamentals which must govern a peaceful progression toward a constantly higher level of civilization. There are innumerable instructive lessons out of the past, but all too frequently their presentation is highly colored or distorted in the effort to present a favorable national point of view. In our school histories at home, certainly in years past, those written in the North present a strikingly different picture of our Civil War from those written in the South. In some portions it is hard to realize they are dealing with the same war. Such reactions are all too common in matters of peace and security. But we are told that we live in a highly scientific age. Now the progress of science depends on facts and not fancies or prejudice. Maybe in this age we can find a way of facing the facts and discounting the distorted records of the past.

Sex, Ecology, Spirituality (1995, 2000)
Context: It is the integrative power of vision-logic, I believe, and not the indissociation of tribal magic or the imperialism of mythic involvement that is desperately needed on a global scale. For it is vision-logic with its centauric/planetary worldview that, in my opinion, holds the only hope for the integration of the biosphere and the noosphere, the supranational organization of planetary consciousness, the genuine recognition of ecological balance, the unrestrained and unforced forms of global discourse, the nondominating and noncoercive forms of federated states, the unrestrained flow of worldwide communicative exchange, the production of genuine world citizens, and the enculturation of female agency (i. e., the integration of male and female, in both the noosphere and the biosphere) — all of which, in my opinion, is nevertheless simply the platform for the truly interesting forms of higher and transpersonal states of consciousness lying in our collective future — if there is one.

where no Catholic prelate would tell the President (should he be Catholic) how to act, and no Protestant minister would tell his parishoners for whom to vote — where no church or church school is granted any public funds or political preference — and where no man is denied public office merely because his religion differs from the President who might appoint him or the people who might elect him.
1960, Speech to the Greater Houston Ministerial Association

On the issue of nuclear weapons, in England Their England : Monsters, Maniacs and Moore (1987) http://www.youtube.com/watch?v=Hv44V4d_fDQ
Context: It doesn’t even matter if we ever fire these missiles or not. They are having their effect upon us because there is a generation growing up now who cannot see past the final exclamation mark of a mushroom cloud. They are a generation who can see no moral values that do not end in a crackling crater somewhere. I’m not saying that nuclear bombs are at the root of all of it, but I think it is very, very naïve to assume that you can expose the entire population of the world to the threat of being turned to cinders without them starting to act, perhaps, a little oddly.
I believe in some sort of strange fashion that the presence of the atom bomb might almost be forcing a level of human development that wouldn’t have occurred without the presence of the atom bomb. Maybe this degree of terror will force changes in human attitudes that could not have occurred without the presence of these awful, destructive things. Perhaps we are faced with a race between the Four Horseman of the Apocalypse in one line and the 7th Cavalry in the other. We have not got an awful lot of mid ground between Utopia and Apocalypse, and if somehow our children ever see the day in which it is announced that we do not have these weapons any more, and that we can no longer destroy ourselves and that we’ve got to do something else to do with our time than they will have the right to throw up their arms, let down their streamers and let forth a resounding cheer.

Speaking in Carnegie Hall, New York City, on 4 April 1919.

Context: As a soldier who has spent a quarter of his life in the study of the science of arms, let me tell you I went into the British Army believing that if you want peace you must prepare for war. I believe now that if you prepare thoroughly and efficiently for war, you get war.

The Manual of the Warrior of Light (1997)
Context: Every Warrior of the Light has suffered for the most trivial of reasons. Every Warrior of the Light has, at least once, believed he was not a Warrior of the Light.
Every Warrior of the Light has failed in his spiritual duties.
Every Warrior of the Light has said "yes" when he wanted to say "no."
Every Warrior of the Light has hurt someone he loved.
That is why he is a Warrior of the Light, because he has been through all this and yet has never lost hope of being better than he is.
Each stone, each bend cries welcome to him. He identifies with the mountains and the streams, he sees something of his own soul in the plants and the animals and the birds of the field.
Then, accepting the help of God and of God's signs, he allows his personal legend to guide him toward the tasks that life has reserved for him.
On some nights, he has nowhere to sleep, on others he suffers from insomnia. "That's just how it is," thinks the warrior. "I was the one who chose to walk this path."
In these words lies all his power: He chose the path along which he is walking and so has no complaints.

Edie : Girl On Fire (2006)
Context: The very things I might have given in to, that demanded, that said, this is your life. I mean, this is your only way to survive, are the things I fought hardest to end. 'Cause I believed in something else. And um, what makes that sane is that I can understand other people's situations in their own terms, but I still can't understand mine.

As quoted in an interview with Marc Blau (2004) http://www.celebratestadium.com/blogz/2006/04/stadium-olympics-hollywood.html
Context: I guess the one thing I really learned from participating in sports was to just never say "no", never stop trying, and to always believe that you can do better than the next fellow. I tried to follow this throughout my life, but I always tried to be respectful about it.

Rome, or Reason? A Reply to Cardinal Manning. Part I. The North American Review (1888)
Context: "Whosoever will be saved, before all things it is necessary that he hold the Catholic faith." It is not necessary, before all things, that he be good, honest, merciful, charitable and just. Creed is more important than conduct. The most important of all things is, that he hold the Catholic faith. There were thousands of years during which it was not necessary to hold that faith, because that faith did not exist; and yet during that time the virtues were just as important as now, just as important as they ever can be. Millions of the noblest of the human race never heard of this creed. Millions of the bravest and best have heard of it, examined, and rejected it. Millions of the most infamous have believed it, and because of their belief, or notwithstanding their belief, have murdered millions of their fellows. We know that men can be, have been, and are just as wicked with it as without it.

A Soldier's Declaration (July 1917)
Context: I am making this statement as an act of wilful defiance of military authority, because I believe that the War is being deliberately prolonged by those who have the power to end it.
I am a soldier, convinced that I am acting on behalf of soldiers. I believe that this War, on which I entered as a war of defence and liberation, has now become a war of aggression and conquest.

This I Believe (1952)
Context: I believe in —  I am proud to belong to —  the United States. Despite shortcomings, from lynchings to bad faith in high places, our nation has had the most decent and kindly internal practices and foreign policies to be found anywhere in history.
And finally, I believe in my whole race. Yellow, white, black, red, brown — in the honesty, courage, intelligence, durability … and goodness …. of the overwhelming majority of my brothers and sisters everywhere on this planet. I am proud to be a human being. I believe that we have come this far by the skin of our teeth, that we always make it just by the skin of our teeth — but that we will always make it … survive … endure. I believe that this hairless embryo with the aching, oversize brain case and the opposable thumb, this animal barely up from the apes, will endure — will endure longer than his home planet, will spread out to the other planets, to the stars, and beyond, carrying with him his honesty, his insatiable curiosity, his unlimited courage — and his noble essential decency.
This I believe with all my heart.

Introduction to the Bhagavad-Gita (1944)
Context: Because machines could be made progressively more and more efficient, Western man came to believe that men and societies would automatically register a corresponding moral and spiritual improvement. Attention and allegiance came to be paid, not to Eternity, but to the Utopian future. External circumstances came to be regarded as more important than states of mind about external circumstances, and the end of human life was held to be action, with contemplation as a means to that end. These false and historically, aberrant and heretical doctrines are now systematically taught in our schools and repeated, day in, day out, by those anonymous writers of advertising copy who, more than any other teachers, provide European and American adults with their current philosophy of life. And so effective has been the propaganda that even professing Christians accept the heresy unquestioningly and are quite unconscious of its complete incompatibility with their own or anybody else’s religion.

Source: Paths to Otherwhere (1996), Ch. 38
Context: The combining of their differing perspectives into one viewpoint was a new, vividly revelational experience for both. Now she understood what Dave and Hugh had meant when they talked about seeing everything in ways they had never grasped before, which they found impossible to describe.
It reminded her of Sam's repeated assertion of the connectedness of all people, all life, and ultimately all things; that the perceptions of separateness and alienation that form the roots of strife are illusions. She still didn't understand it — not in any way she could have put into words; but, to some degree at any rate, she could feel it. Sam believed that what mystics tried to describe was the freeing of consciousness — deliberately or otherwise — from the restraints that normally define identity, into the quantum-connected paths of the Multiverse.

"Attacks 'no excuse for racist violence'" in BBC News (22 September 2001) http://news.bbc.co.uk/2/hi/uk_news/1558319.stm
Context: We understand the anger, the anguish and suffering which this act of international terrorism has created amongst people.
What we are worried about is the impact of the wrong kind of response to it. … We believe that the civilised world is a multicultural, multi-religious world. That is the type of message we want to get across. … I think there are many who are Muslims and non-Muslims, who are not warmongers but peace makers and want this world to be a better place.
We believed the unison of the voices of so many people standing together against international terrorism is something to be valued and something to be built upon.

The Other World (1657)
Context: "I ask you only why you find the belief inconvenient. I'm quite sure you can find no reason. Since it can only be useful, why do you not let yourself be persuaded? If God exists and you don't believe in Him, you will have made a mistake and disobeyed the commandment to believe in Him. If there is no God, you won't be any better off than the rest of us."
"Oh yes I will be better off than you," he answered, "because if there is no God, the game is tied. But, on the contrary, if there is one, I can't have offended something I thought did not exist. Sin requires knowing or willing. Don't you see? Even the least wise would not take offense if some uncouth man insulted him as long as the man hadn't intended to, or had mistaken him for someone else, or wine had loosened his tongue. All the more reason then to ask: will God, who is all-imperturbable, get mad at us for not having recognized Him when He, himself, has denied us the means of knowing Him?
"But by all you believe, my little animal, if belief in God were so necessary and were of eternal importance to us, would God himself not infuse in everyone enlightenment as bright as the Sun, which hides from no one? Do we pretend that God wants to play hide-and-seek with us, like children calling 'Peekaboo, I see you!'? Does God put on a mask and then take it off? Does He disguise himself to some and reveal himself to others? That would be a God who is either silly or malicious.

Book III, Chapter 12, "Faith"
Mere Christianity (1952)
Context: There are two parodies of the truth which different sets of Christians have, in the past, been accused by other Christians of believing: perhaps they may make the truth clearer. One set were accused of saying, "Good actions are all that matters. The best good action is charity. The best kind of charity is giving money. The best thing to give money to is the Church. So hand us over ₤10,000 and we will see you through." The answer to that nonsense, of course, would be that good actions done for that motive, done with the idea that Heaven can be bought, would not be good actions at all, but only commercial speculations. The other set were accused of saying, "Faith is all that matters. Consequently, if you have faith, it doesn't matter what you do. Sin away, my lad, and have a good time and Christ will see that it makes no difference in the end." The answers to that nonsense is that, if what you call your "faith" in Christ does not involve taking the slightest notice of what he says, then it is not Faith at all—not faith or trust in Him, but only intellectual acceptance of some theory of Him.

Rawstory.com Interview (9 September 2005) http://rawstory.com/news/2005/Zinn_interview_part_two_Same_arguments_made_in_Vietnam_made_0909.html, which compares U.S. wars in Iraq and Vietnam
Context: I would encourage people to look around them in their community and find an organization that is doing something that they believe in, even if that organization has only five people, or ten people, or twenty people, or a hundred people. And to look at history and understand that when change takes place it takes place as a result of large, large numbers of people doing little things unbeknownst to one another. And that history is very important for people to not get discouraged. Because if you look at history you see the way the labor movement was able to achieve things when it stuck to its guns, when it organized, when it resisted. Black people were able to change their condition when they fought back and when they organized. Same thing with the movement against the war in Vietnam, and the women's movement. History is instructive. And what it suggests to people is that even if they do little things, if they walk on the picket line, if they join a vigil, if they write a letter to their local newspaper. Anything they do, however small, becomes part of a much, much larger sort of flow of energy. And when enough people do enough things, however small they are, then change takes place.

Young India (4 December 1924)
1920s
Context: I do not believe as the friend seems to do that an individual may gain spiritually and those who surround him suffer. I believe in advaita [nonduality], I believe in the essential unity of man and for that matter of all that lives. Therefore I believe that if one man gains spiritually, the whole world gains with him and if one man falls, the whole world falls to that extent.

White House Correspondents' Association Dinner (2006)

As quoted in "10 Questions for Elie Wiesel" by Jeff Chu in TIME (22 January 2006) http://www.time.com/time/magazine/article/0,9171,1151803,00.html
Context: I believe mysticism is a very serious endeavor. One must be equipped for it. One doesn't study calculus before studying arithmetic. In my tradition, one must wait until one has learned a lot of Bible and Talmud and the Prophets to handle mysticism. This isn't instant coffee. There is no instant mysticism.

Responding to criticism by Tom DeLay, in a CNN interview http://edition.cnn.com/TRANSCRIPTS/0308/17/le.00.html with Wolf Blitzer (17 August 2003)]
Context: I am saying what I believe. And I'm being drawn into the political process because of what I believe and what I've said about it.
So it's precisely the opposite of a man like Tom DeLay, who is only motivated by politics and says whatever he needs to say to get the political purpose. And so, you know, it couldn't be more diametrically opposed, and I couldn't be more opposed than I am to Tom DeLay.
You know, Wolf, when our airmen were flying over Kosovo, Tom DeLay led the House Republicans to vote not to support their activities, when American troops were in combat. To me, that's a real indicator of a man who is motivated not by patriotism or support for the troops, but for partisan political purposes.

Anarchism: Its Philosophy and Ideal (1896)
Context: The masses have never believed in sophisms taught by economists, uttered more to confirm exploiters in their rights than to convert exploited! Peasants and workers, crushed by misery and finding no support in the well-to-do classes, have let things go, save from time to time when they have affirmed their rights by insurrection. And if workers ever thought that the day would come when personal appropriation of capital would profit all by turning it into a stock of wealth to be shared by all, this illusion is vanishing like so many others. The worker perceives that he has been disinherited, and that disinherited he will remain, unless he has recourse to strikes or revolts to tear from his masters the smallest part of riches built up by his own efforts; that is to say, in order to get that little, he already must impose on himself the pangs of hunger and face imprisonment, if not exposure to Imperial, Royal, or Republican fusillades.
But a greater evil of the present system becomes more and more marked; namely, that in a system based on private appropriation, all that is necessary to life and to production — land, housing, food and tools — having once passed into the hands of a few, the production of necessities that would give well-being to all is continually hampered. The worker feels vaguely that our present technical power could give abundance to all, but he also perceives how the capitalistic system and the State hinder the conquest of this well-being in every way.
Far from producing more than is needed to assure material riches, we do not produce enough.

The Paris Review interview (1958)
Context: I'm an American, and always will be. I happen to love that big, awkward, sprawling country very much — and its big, awkward, sprawling people. Anyway, I don't like politics; and I don't make "political gestures," as you call it. I don't even believe in politics. To me, politics is like one of those annoying, and potentially dangerous (but generally just painful) chronic diseases that you just have to put up with in your life if you happen to have contracted it. Politics is like having diabetes. It's a science, a catch-as-catch-can science, which has grown up out of simple animal necessity more than anything else. If I were twice as big as I am, and twice as physically strong, I think I'd be a total anarchist. As it is, since I'm physically a pretty little guy... no, in fact, one reason I left was because I believe it is good for an American writer to get outside his country — outside his continent — and see it from a vantage point outside its pervading emotional climate.

De Abaitua interview (1998)
Context: A god is the idea of a god. The idea of a god is a god. The idea of Glycon is Glycon, if I can enhance that idea with an anaconda and a speaking tube, fair enough. I am unlikely to start believing that this glove puppet created the universe. It’s a fiction, all gods are fiction. It’s just that I happen to think that fiction’s real. Or that it has its own reality, that is just as valid as ours. I happen to believe that most of the important things in the material world start out as fiction. That everything around us was once fiction – before there was the table there was the idea of a table, and the idea of a table before tables was fiction. This is the most important world, the world of fictional things. That’s the world where all this starts.

Part 2, Book 1, Ch. 2
Ninety-Three (1874)
Context: Cimourdain was one of those men who have a voice within them, and who listen to it. Such men seem absent-minded; they are not; they are all attention.
Cimourdain knew everything and nothing. He knew everything about science, and nothing at all about life. Hence his inflexibility. His eyes were bandaged like Homer's Themis. He had the blind certainty of the arrow, which sees only the mark and flies to it. In a revolution, nothing is more terrible than a straight line. Cimourdain went straight ahead, as sure as fate.
Cimourdain believed that, in social geneses, the extreme point is the solid earth; an error peculiar to minds which replace reason with logic.

Journal entry (2 March 1861), Ch. 5 : The Beginning of the War.
Lucy Larcom : Life, Letters, and Diary (1895)
Context: What does cause depression of spirits? Heavy head and heavy heart, and no sufficient reason for either, that I know of. I am out of doors every day, and have nothing unusual to trouble me; yet every interval of thought is clouded; there is no rebound, no rejoicing as it is my nature to rejoice, and as all things teach me to do. We are strange phenomena to ourselves, when we will stop to gaze at ourselves; but that I do not believe in; there are pleasanter subjects, and self is a mere speck on the great horizon of life.

The Paris Review interview (1994)
Context: I was performing The Sea Lion in the Newport Performing Arts Center. Afterwards a white-haired old woman approached me and said, Hey, you remember me? I looked her over, and I knew I remembered her, but had no idea who she was. She said, Lois. It still didn’t click. She said, Lois Learned, Big Nurse, and I thought, Oh my God. She was a volunteer at Newport, long since retired from the nursing business. This was the nurse on the ward I worked on at the Menlo Park hospital. I didn’t know what to think and she didn’t either, but I was glad she came up to me. I felt there was a lesson in it, the same one I had tried to teach Hollywood. She’s not the villain. She might be the minion of the villain, but she’s really just a big old tough ex-army nurse who is trying to do the best she can according to the rules that she has been given. She worked for the villain and believed in the villain, but she ain’t the villain.

Japan, the Beautiful and Myself (1969)
Context: "If you meet a Buddha, kill him. If you meet a patriarch of the law, kill him."
This is a well-known Zen motto. If Buddhism is divided generally into the sects that believe in salvation by faith and those that believe in salvation by one's own efforts, then of course there must be such violent utterances in Zen, which insists upon salvation by one's own efforts. On the other side, the side of salvation by faith, Shinran, the founder of the Shin sect, once said: "The good shall be reborn in paradise, and how much more shall it be so with the bad." This view of things has something in common with Ikkyu's world of the Buddha and world of the devil, and yet at heart the two have their different inclinations. Shinran also said: "I shall not take a single disciple."
"If you meet a Buddha, kill him. If you meet a patriarch of the law, kill him." "I shall not take a single disciple." In these two statements, perhaps, is the rigorous fate of art.

A Poet's Advice (1958)
Context: Almost anybody can learn to think or believe or know, but not a single human being can be taught to feel …
the moment you feel, you're nobody-but-yourself.
To be nobody-but-yourself — in a world which is doing its best, night and day, to make you everybody else — means to fight the hardest battle which any human being can fight; and never stop fighting.

Pt. I, sec. 3, "The Principle of Economy Applied to Sentences"
The Philosophy of Style (1852)
Context: We have a priori reasons for believing that in every sentence there is some one order of words more effective than any other; and that this order is the one which presents the elements of the proposition in the succession in which they may be most readily put together.

"Attacks 'no excuse for racist violence'" in BBC News (22 September 2001) http://news.bbc.co.uk/2/hi/uk_news/1558319.stm
Context: We understand the anger, the anguish and suffering which this act of international terrorism has created amongst people.
What we are worried about is the impact of the wrong kind of response to it. … We believe that the civilised world is a multicultural, multi-religious world. That is the type of message we want to get across. … I think there are many who are Muslims and non-Muslims, who are not warmongers but peace makers and want this world to be a better place.
We believed the unison of the voices of so many people standing together against international terrorism is something to be valued and something to be built upon.

Section 9 : Ethical Outlook
Founding Address (1876), Life and Destiny (1913)
Context: The question what to believe is perhaps the most momentous that anyone can put to himself. Our beliefs are not to be classed among the luxuries, but among the necessaries of existence. They become particularly important in times of trouble. They are like the life-boats carried by ocean ships. As long as the sea is smooth and there is every appearance of a prosperous voyage, the passengers seldom take note of the boats or inquire into their sea-worthiness. But when the storm breaks and danger approaches, then the capacity of the boats and their soundness become matters of the first importance.

Remarks on The Constitution of Liberty by F. A. Hayek during a visit to the Conservative Research Department (summer 1975), quoted in John Ranelagh, Thatcher's People (London: HarperCollins, 1991), p. ix.
Leader of the Opposition

Progress and Poverty (1879)
Context: I am no sentimental admirer of the savage state. I do not get my ideas of the untutored children of nature from Rousseau, or Chateaubriand, or Cooper. I am conscious of its material and mental poverty, and its low and narrow range. I believe that civilization is not only the natural destiny of man, but the enfranchisement, elevation, and refinement of all his powers, and think that it is only in such moods as may lead him to envy the cud — chewing cattle, that a man who is free to the advantages of civilization could look with regret upon the savage state. But, nevertheless, I think no one who will open his eyes to the facts can resist the conclusion that there are in the heart of our civilization large classes with whom the veriest savage could not afford to exchange. It is my deliberate opinion that if, standing on the threshold of being, one were given the choice of entering life as a Tierra del Fuegan, a black fellow of Australia, an Esquimau in the Arctic Circle, or among the lowest classes in such a highly civilized country as Great Britain, he would make infinitely the better choice in selecting the lot of the savage. For those classes who in the midst of wealth are condemned to want, suffer all the privations of the savage, without his sense of personal freedom; they are condemned to more than his narrowness and littleness, without opportunity for the growth of his rude virtues; if their horizon is wider, it is but to reveal blessings that they cannot enjoy.
There are some to whom this may seem like exaggeration, but it is only because they have never suffered themselves to realize the true condition of those classes upon whom the iron heel of modern civilization presses with full force. As De Tocqueville observes, in one of his letters to Mme. Swetchine, "we so soon become used to the thought of want that we do not feel that an evil which grows greater to the sufferer the longer it lasts becomes less to the observer by the very fact of its duration"; and perhaps the best proof of the justice of this observation is that in cities where there exists a pauper class and a criminal class, where young girls shiver as they sew for bread, and tattered and barefooted children make a home in the streets, money is regularly raised to send missionaries to the heathen! Send missionaries to the heathen! It would be laughable if it were not so sad. Baal no longer stretches forth his hideous, sloping arms; but in Christian lands mothers slay their infants for a burial fee! And I challenge the production from any authentic accounts of savage life of such descriptions of degradation as are to be found in official documents of highly civilized countries — in reports of sanitary commissioners and of inquiries into the condition of the laboring poor.

1960, Address at Convention Hall, Philadelphia
Context: In short, I believe in an America that is on the march — an America respected by all nations, friends and foes alike — an America that is moving, doing, working, trying — a strong America in a world of peace. That peace must be based on world law and world order, on the mutual respect of all nations for the rights and powers of others and on a world economy in which no nation lacks the ability to provide a decent standard of living for all of its people. But we cannot have such a world, and we cannot have such a peace, unless the United States has the vitality and the inspiration and the strength. If we continue to stand still, if we continue to lie at anchor, if we continue to sit on dead center, if we content ourselves with the easy life and the rosy assurances, then the gates will soon be open to a lean and hungry enemy.

Winter, 1931-1932 The Diary of Anaïs Nin , Volume One 1931-1934 <!-- p. 11 -->
Diary entries (1914 - 1974)
Context: I had always believed in Andre Breton's freedom, to write as one thinks, in the order and disorder in which one feels in thinks, to follow sensations and absurd correlations of events and images, to trust to the new realms they lead one into. "The cult of the marvelous." Also the cult of the unconscious leadership, the cult of mystery, the evasion of false logic. The cult of the unconscious as proclaimed by Rimbaud. It is not madness. It is an effort to transcend the rigidities and the patterns made by the rational mind.

Anarchism in America http://alexpeak.com/art/films/aia/ (15 January 1983)
Context: Almost anyone, I suppose, can call himself or herself an anarchist, if he or she believed that the society could be managed without the state. And by the state—I don't mean the absence of any institutions, the absence of any form of social organisation—the state really refers to a professional apparatus of people who are set aside to manage society, to preëmpt the control of society from the people. So that would include the military, judges, politicians, representatives who are paid for the express purpose of legislating, and then an executive body that is also set aside from society. So anarchists generally believe that, whether as groups or individuals, people should directly run society.

1930s, Address at the Democratic State Convention, Syracuse, New York (1936)
Context: Let me warn you, and let me warn the nation, against the smooth evasion that says: "Of course we believe these things. We believe in social security. We believe in work for the unemployed. We believe in saving homes. Cross our hearts and hope to die! We believe in all these things. But we do not like the way that the present administration is doing them. Just turn them over to us. We will do all of them, we will do more of them, we will do them better and, most important of all, the doing of them will not cost anybody anything!"

1970s, Remarks on pardoning Nixon (1974)
Context: I deeply believe in equal justice for all Americans, whatever their station or former station. The law, whether human or divine, is no respecter of persons; but the law is a respecter of reality.
The facts, as I see them, are that a former President of the United States, instead of enjoying equal treatment with any other citizen accused of violating the law, would be cruelly and excessively penalized either in preserving the presumption of his innocence or in obtaining a speedy determination of his guilt in order to repay a legal debt to society.
During this long period of delay and potential litigation, ugly passions would again be aroused. And our people would again be polarized in their opinions. And the credibility of our free institutions of government would again be challenged at home and abroad.

"Remaining Awake Through a Great Revolution" (31 March 1968)
1960s
Context: I say to you that our goal is freedom, and I believe we are going to get there because however much she strays away from it, the goal of America is freedom. Abused and scorned though we may be as a people, our destiny is tied up in the destiny of America.

This I Believe (1952)
Context: I believe that almost all politicians are honest. For every bribed alderman there are hundreds of politicians, low paid or not paid at all, doing their level best without thanks or glory to make our system work. If this were not true, we would never have gotten past the thirteen colonies.

The Artful Universe (1995)
Context: Ancient belief in a cosmos composed of spheres, producing music as angels guided them through the heavens, was still fluorishing in Elizabethan times.... There is a good deal more to Pythagorean musical theory than celestial harmony. Besides the music of the celestial spheres (musica mundana), two other varieties of music were distinguished: the sound of instruments...(musica instrumentalis), and the continuous unheard music that emanated from the human body (musica humana), which arises from a resonance between the body and the soul.... In the medieval world, the status of music is revealed by its position within the Quadrivium—the fourfold curriculum—alongside arithmetic, geometry, and astronomy. Medieval students... believed all forms of harmony to derive from a common source. Before Boethius' studies in the ninth century, the idea of musical harmony was not considered independently of wider matters of celestial or ethical harmony.<!-- Ch. 5, pp. 201-202

1940s, Third inaugural address (1941)

Samuel Butler's Notebooks (1912) self censored "d_____d" in original publication
Context: It is the manner of gods and prophets to begin: "Thou shalt have none other God or Prophet but me." If I were to start as a God or a prophet I think I should take the line: "Thou shalt not believe in me. Thou shalt not have me for a God. Thou shalt worship any d_____d thing thou likest except me." This should be my first and great commandment, and my second should be like unto it.

2000s, 2002, State of the Union address (January 2002)
Context: During these last few months, I've been humbled and privileged to see the true character of this country in a time of testing. Our enemies believed America was weak and materialistic, that we would splinter in fear and selfishness. They were as wrong as they are evil.

Dune Genesis (1980)
Context: In the beginning I was just as ready as anyone to fall into step, to seek out the guilty and to punish the sinners, even to become a leader. Nothing, I felt, would give me more gratification than riding the steed of yellow journalism into crusade, doing the book that would right the old wrongs.
Reevaluation raised haunting questions. I now believe that evolution, or deevolution, never ends short of death, that no society has ever achieved an absolute pinnacle, that all humans are not created equal. In fact, I believe attempts to create some abstract equalization create a morass of injustices that rebound on the equalizers. Equal justice and equal opportunity are ideals we should seek, but we should recognize that humans administer the ideals and that humans do not have equal ability.

The Last Word, Oxford University Press, 1997, pp. 130-131.
Context: In speaking of the fear of religion, I don’t mean to refer to the entirely reasonable hostility toward certain established religions and religious institutions, in virtue of their objectionable moral doctrines, social policies, and political influence. Nor am I referring to the association of many religious beliefs with superstition and the acceptance of evident empirical falsehoods. I am talking about something much deeper—namely, the fear of religion itself. I speak from experience, being strongly subject to this fear myself: I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers. It isn’t just that I don’t believe in God and, naturally, hope that I’m right in my belief. It’s that I hope there is no God! I don’t want there to be a God; I don’t want the universe to be like that.

Directive (1947)

The Histories
Context: I observe that while several modern writers deal with particular wars and certain matters connected with them, no one, as far as I am aware, has even attempted to inquire critically when and whence the general and comprehensive scheme of events originated and how it led up to the end. I therefore thought it quite necessary not to leave unnoticed or allow to pass into oblivion this the finest and most beneficent of the performances of Fortune. For though she is ever producing something new and ever playing a part in the lives of men, she has not in a single instance ever accomplished such a work, ever achieved such a triumph, as in our own times. We can no more hope to perceive this from histories dealing with particular events than to get at once a notion of the form of the whole world, its disposition and order, by visiting, each in turn, the most famous cities, or indeed by looking at separate plans of each: a result by no means likely. He indeed who believes that by studying isolated histories he can acquire a fairly just view of history as a whole, is, as it seems to me, much in the case of one, who, after having looked at the dissevered limbs of an animal once alive and beautiful, fancies he has been as good as an eyewitness of the creature itself in all its action and grace.

Letter to John Jay Chapman (5 April 1897)
1890s
Context: In my individual heart I fully believe my faith is as robust as yours. The trouble with your robust and full bodied faiths, however, is, that they begin to cut each others throats too soon, and for getting on in the world and establishing a modus vivendi these pestilential refinements and reasonablenesses and moderations have to creep in.

The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: The truth seems to be that propaganda on its own cannot force its way into unwilling minds; neither can it inculcate something wholly new; nor can it keep people persuaded once they have ceased to believe. It penetrates only into minds already open, and rather than instill opinion it articulates and justifies opinions already present in the minds of its recipients. The gifted propagandist brings to a boil ideas and passions already simmering in the minds of his hearers. he echoes their innermost feelings. Where opinion is not coerced, people can be made to believe only in what they already "know."

Sun-being to the court
The Other World (1657)
Context: O just ones, hear me! You cannot condemn this man, monkey or parrot for saying that the moon is the world he comes from. If he is a man, all men are free. Is he then not free to imagine what he wants, even if he does not come from the moon? Can you force him to have only your visions? Impossible! You may make him say that he believes that the moon is not a world, but still he will not believe it. To believe something, one must imagine that it is more probable than not. Unless you show him what is probable or he realizes it himself, he may tell you that he believes and yet he will not believe.

"God Part II
Lyrics, Rattle And Hum(1988)
Context: Don't believe in Goldman, His type like a curse. Instant Karma's going to get him if I don't get him first