Quotes about benefit

page 12

Source: 1860s, Evidence as to Man's Place in Nature (1863), Ch.2, p. 125

¶ 86 - 89.
An Humble, Earnest and Affectionate Address to the Clergy (1761)

Source: The Case of Mr. Richard Arkwright and Co., 1781, p. 24

Source: "What I Believe" (1930), pp. 7-8

The Zero Marginal Cost Society: The Internet of Things, the Collaborative Commons, and the Eclipse of Capitalism (2014)

Interview by Mark Prindle, 2003 ( link http://www.markprindle.com/hall-i.htm)
Quotes from interviews

Source: "Presidential Address British Association for the Advancement of Science," 1890, p. 466 : On the need of text-books on higher mathematics

1870s, Message to the Senate and House of Representatives (1870)

Abdel Hamid Zebari (December 25, 2007) "Turkish planes strike inside Iraq: Kurdish official", Agence France-Presse.

Nature 430, 971 (26 August 2004); doi:10.1038/430971a

2000s, The Central Idea (2006)

Disquisitions on Several Subjects (1782), Disquisition II: "On Cruelty to Inferior Animals", p. 11

Speech at Woolwich (30 January 1976)
Foreign Secretary

1920s, Toleration and Liberalism (1925)
Context: The generally expressed desire of 'America first' can not be criticized. It is a perfectly correct aspiration for our people to cherish. But the problem which we have to solve is how to make America first. It can not be done by the cultivation of national bigotry, arrogance, or selfishness. Hatreds, jealousies, and suspicions will not be productive of any benefits in this direction. Here again we must apply the rule of toleration. Because there are other peoples whose ways are not our ways, and whose thoughts are not our thoughts, we are not warranted in drawing the conclusion that they are adding nothing to the sum of civilization. We can make little contribution to the welfare of humanity on the theory that we are a superior people and all others are an inferior people. We do not need to be too loud in the assertion of our own righteousness. It is true that we live under most favorable circumstances. But before we come to the final and irrevocable decision that we are better than everybody else we need to consider what we might do if we had their provocations and their difficulties. We are not likely to improve our own condition or help humanity very much until we come to the sympathetic understanding that human nature is about the same everywhere, that it is rather evenly distributed over the surface of the earth, and that we are all united in a common brotherhood. We can only make America first in the true sense which that means by cultivating a spirit of friendship and good will, by the exercise of the virtues of patience and forbearance, by being 'plenteous in mercy', and through progress at home and helpfulness abroad standing as an example of real service to humanity.

“Buddhism and the God-Idea” (1962)
Context: The lives and writings of the mystics of all great religions bear witness to religious experiences of great intensity, in which considerable changes are effected in the quality of consciousness. Profound absorption in prayer or meditation can bring about a deepening and widening, a brightening and intensifying, of consciousness, accompanied by a transporting feeling of rapture and bliss. The contrast between these states and normal conscious awareness is so great that the mystic believes his experiences to be manifestations of the divine; and given the contrast, this assumption is quite understandable. Mystical experiences are also characterized by a marked reduction or temporary exclusion of the multiplicity of sense-perceptions and restless thoughts. This relative unification of mind is then interpreted as a union or communion with the One God....
The psychological facts underlying those religious experiences are accepted by the Buddhist and are well-known to him; but he carefully distinguishes the experiences themselves from the theological interpretations imposed upon them. After rising from deep meditative absorption (jhāna), the Buddhist meditator is advised to view the physical and mental factors constituting his experience in the light of the three characteristics of all conditioned existence: impermanence, liability to suffering, and absence of an abiding ego or eternal substance. This is done primarily in order to utilize the meditative purity and strength of consciousness for the highest purpose: liberating insight. But this procedure also has a very important side effect which concerns us here: the meditator will not be overwhelmed by any uncontrolled emotions and thoughts evoked by his singular experience, and will thus be able to avoid interpretations of that experience not warranted by the facts.
Hence a Buddhist meditator, while benefiting from the refinement of consciousness he has achieved, will be able to see these meditative experiences for what they are; and he will further know that they are without any abiding substance that could be attributed to a deity manifesting itself to his mind. Therefore, the Buddhist’s conclusion must be that the highest mystical states do not provide evidence for the existence of a personal God or an impersonal godhead.

Speech http://hansard.millbanksystems.com/commons/1842/mar/11/financial-statement-ways-and-means in the House of Commons (11 March 1842).

Source: Europe and the People Without History, 1982, Chapter 11, The Movement of Commodities, p. 314.
Context: Where Adam Smith and David Ricardo had envisaged a growing worldwide division of labor, they had thought that each country would freely select the commodities it was most qualified to produce, and that each would exchange its optimal commodity for the optimal commodity of others. Thus in Ricardo's example, Britain would send Portugal its textiles, while Britons would consume Portuguese wines in turn. What his vision of free commodity exchange omits are the constraints that governed the selection of particular commodities, and the political and military sanctions used to ensure the continuation of quiet asymmetrical exchanges that benefited one party while diminishing the assets of another.

Amir Khurd, Siyar-ul-Awliya, New Delhi, 1985, pp. 111-12. Quoted in S.R.Goel, The Calcutta Quran Petition (1999) ISBN 9788185990583

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

Source: 1880s, Personal Memoirs of General U. S. Grant (1885), Ch. 41.
Context: There was no time during the rebellion when I did not think, and often say, that the South was more to be benefited by its defeat than the North. The latter had the people, the institutions, and the territory to make a great and prosperous nation. The former was burdened with an institution abhorrent to all civilized people not brought up under it, and one which degraded labor, kept it in ignorance, and enervated the governing class. With the outside world at war with this institution, they could not have extended their territory. The labor of the country was not skilled, nor allowed to become so. The whites could not toil without becoming degraded, and those who did were denominated 'poor white trash.' The system of labor would have soon exhausted the soil and left the people poor. The non-slaveholders would have left the country, and the small slaveholder must have sold out to his more fortunate neighbor. Soon the slaves would have outnumbered the masters, and, not being in sympathy with them, would have risen in their might and exterminated them. The war was expensive to the South as well as to the North, both in blood and treasure, but it was worth all it cost.

Bowdoin Academic Spotlight interview (2011)
Context: One of the real benefits of any travel is gaining some perspective. You see things from different points of view. That came home to me in a variety of ways: politically, economically, seeing what was going on in other states.

Wieland; or, the Transformation (1798)
Context: I feel little reluctance in complying with your request. You know not fully the cause of my sorrows. You are a stranger to the depth of my distresses. Hence your efforts at consolation must necessarily fail. Yet the tale that I am going to tell is not intended as a claim upon your sympathy. In the midst of my despair, I do not disdain to contribute what little I can for the benefit of mankind. I acknowledge your right to be informed of the events that have lately happened in my family. Make what use of the tale you shall think proper. If it be communicated to the world, it will inculcate the dusty of avoiding deceit. It will exemplify the force of early impressions, and show the immeasurable evils that flow from an erroneous or imperfect discipline.

Banquet speech on the eve of the Apollo 11 launch, Royal Oaks Country Club, Titusville (15 July 1969); quoted in "Of a Fire on the Moon", LIFEmagazine (29 August 1969), 67, No. 9, p. 34
Context: If our intention had been merely to bring back a handful of soil and rocks from the lunar gravel pit and then forget the whole thing, we would certainly be history's biggest fools. But that is not our intention now — it never will be. What we are seeking in tomorrow's trip is indeed that key to our future on earth. We are expanding the mind of man. We are extending this God-given brain and these God-given hands to their outermost limits and in so doing all mankind will benefit. All mankind will reap the harvest. … What we will have attained when Neil Armstrong steps down upon the moon is a completely new step in the evolution of man.

As quoted in "Age of unreason" by Jeannette Baxter in The Guardian (22 June 2004) http://www.guardian.co.uk/books/2004/jun/22/sciencefictionfantasyandhorror.jgballard
Context: The notions about the benefits of transgression in my last three novels are not ones I want to see fulfilled. Rather, they are extreme possibilities that may be forced into reality by the suffocating pressures of the conformist world we inhabit. Boredom and a deadening sense of total pointlessness seem to drive a lot of meaningless crimes, from the Hungerford and Columbine shootings to the Dando murder, and there have been dozens of similar crimes in the US and elsewhere over the past 30 years.
These meaningless crimes are much more difficult to explain than the 9/11 attacks, and say far more about the troubled state of the western psyche. My novels offer an extreme hypothesis which future events may disprove — or confirm. They're in the nature of long-range weather forecasts.

Interview at Big Sur, California http://www.achievement.org/autodoc/printmember/pau0int-1 (11 November 1990).
1990s
Context: I realized that more and more I was saying, "It seems to me that we have come to the time war ought to be given up. It no longer makes sense to kill 20 million or 40 million people because of a dispute between two nations who are running things, or decisions made by the people who really are running things. It no longer makes sense. Nobody wins. Nobody benefits from destructive war of this sort and there is all of this human suffering." And Einstein was saying the same thing of course. So that is when we decided — my wife and I — that first, I was pretty effective as a speaker. Second, I better start boning up, studying these other fields so that nobody could stand up and say, "Well, the authorities say such and such "

1920s, The Genius of America (1924)
Context: It must be the hope of every American citizen to maintain here as a permanent establishment, and as a perpetual inheritance for Americans of the future, the full measure of benefits and advantages which our people have been privileged to enjoy. It is our earnest wish to cooperate and to help in every possible way in restoring the unfortunate countries of the Old World. We want to help them to rid themselves of the bad traditions, the ancient animosities, the long established hostilities. We want our America to continue an example and a demonstration that peace, harmony, cooperation and a truly national patriotic sentiment may be established and perpetuated on an American scale. We believe our first great service to the Old World will be in proving this. And in proving it, we shall be doing the things that will best equip us, spiritually and materially, to give the most effective help toward relieving the suffering nations of the Old World.

Book I, v, 11
The Advancement of Learning (1605)
Context: The greatest error of all the rest is the mistaking or misplacing of the last or farthest end of knowledge: for men have entered into a desire of learning and knowledge, sometimes upon a natural curiosity and inquisitive appetite; sometimes to entertain their minds with variety and delight; sometimes for ornament and reputation; and sometimes to enable them to victory of wit and contradiction; and most times for lucre and profession; and seldom sincerely to give a true account of their gift of reason, to the benefit and use of men: as if there were sought in knowledge a couch whereupon to rest a searching and restless spirit; or a tarrasse, for a wandering and variable mind to walk up and down with a fair prospect; or a tower of state, for a proud mind to raise itself upon; or a fort or commanding ground, for strife and contention; or a shop, for profit or sale; and not a rich storehouse, for the glory of the Creator and the relief of man's estate.

Upon The Mother Of The Gods (c. 362-363)
Context: Let nobody suppose me to say that all these things were done and happened formerly without the gods themselves knowing what they meant to do; or as though they were chastising their own faults. The causes of things that be, the ancients (whether with the gods to guide them, or discovering them by their unassisted efforts, but better to say seeking them out under the guidance of the gods), when they had discovered them, wrapped up the same in strange fables, in order that the fiction, being detected through its own extravagance and obscurity, might draw us on to the investigation of the Truth. For the vulgar, incapable of reasoning, derive sufficient benefit from what is conveyed by means of symbols; whilst to those of superior intellect, the truth respecting the gods will then only be serviceable, when they through diligent research shall find it out and lay hold thereof: whilst they are reminded by means of dark legends that it is their duty to inquire; and that they may advance to the end, as to the summit of the thing, after they have discerned it by means of such research; not so much out of respect and confidence in the judgment of others, as in the exertion of one's own understanding upon other objects.

Closing words, p. 330
From the Danube to the Yalu (1954)

Post-Presidency, Nobel lecture (2002)
Context: The world has changed greatly since I left the White House. Now there is only one superpower, with unprecedented military and economic strength. The coming budget for American armaments will be greater than those of the next fifteen nations combined, and there are troops from the United States in many countries throughout the world. Our gross national economy exceeds that of the three countries that follow us, and our nation's voice most often prevails as decisions are made concerning trade, humanitarian assistance, and the allocation of global wealth. This dominant status is unlikely to change in our lifetimes.
Great American power and responsibility are not unprecedented, and have been used with restraint and great benefit in the past. We have not assumed that super strength guarantees super wisdom, and we have consistently reached out to the international community to ensure that our own power and influence are tempered by the best common judgment.
Within our country, ultimate decisions are made through democratic means, which tend to moderate radical or ill-advised proposals. Constrained and inspired by historic constitutional principles, our nation has endeavored for more than two hundred years to follow the now almost universal ideals of freedom, human rights, and justice for all.

Source: Flatland: A Romance of Many Dimensions (1884), PART I: THIS WORLD, Chapter 12. Of the Doctrine of our Priests
Context: About three hundred years ago, it was decreed by the Chief Circle that, since women are deficient in Reason but abundant in Emotion, they ought no longer to be treated as rational, nor receive any mental education. The consequence was that they were no longer taught to read, nor even to master Arithmetic enough to enable them to count the angles of their husband or children; and hence they sensibly declined during each generation in intellectual power. And this system of female non-education or quietism still prevails.My fear is that, with the best intentions, this policy has been carried so far as to react injuriously on the Male Sex.For the consequence is that, as things now are, we Males have to lead a kind of bi-lingual, and I may almost say bi-mental, existence. With Women, we speak of "love", "duty", "right", "wrong", "pity", "hope", and other irrational and emotional conceptions, which have no existence, and the fiction of which has no object except to control feminine exuberances; but among ourselves, and in our books, we have an entirely different vocabulary and I may almost say, idiom. "Love" then becomes "the anticipation of benefits"; "duty" becomes "necessity" or "fitness"; and other words are correspondingly transmuted. Moreover, among Women, we use language implying the utmost deference for their Sex; and they fully believe that the Chief Circle Himself is not more devoutly adored by us than they are: but behind their backs they are both regarded and spoken of — by all except the very young — as being little better than "mindless organisms".

Nītiśataka 74; translated by B. Hale Wortham
Śatakatraya

"Six ways the internet will save civilisation" in WIRED magazine (9 November 2010)
Context: Censorship of ideas was a familiar spectre in the last century, with state-approved news outlets ruling the press, airwaves and copying machines in the USSR, Romania, Cuba, China, Iraq and elsewhere. In many cases, such as Lysenko’s agricultural despotism in the USSR, it directly contributed to the collapse of the nation. Historically, a more successful strategy has been to confront free speech with free speech — and the internet allows this in a natural way. It democratises the flow of information by offering access to the newspapers of the world, the photographers of every nation, the bloggers of every political stripe. Some posts are full of doctoring and dishonesty whereas others strive for independence and impartiality — but all are available to us to sift through. Given the attempts by some governments to build firewalls, it’s clear that this benefit of the net requires constant vigilance.

About Shykh Mu‘in al-Din Chishti of Ajmer (d. AD 1236). Siyar al-Aqtab by Allah Diya Chishti (1647). Quoted in P.M. Currie, The Shrine and Cult of Mu‘in al-Din Chishti of Ajmer, OUP, 1989 p. 74-87

"Proclamation 3422 — American Education Week, 1961" (25 July 1961) http://www.presidency.ucsb.edu/ws/?pid=24146<!-- Online by Gerhard Peters and John T. Woolley, The American Presidency Project -->
1961
Context: The education of our people should be a lifelong process by which we continue to feed new vigor into the lifestream of the Nation through intelligent, reasoned decisions. Let us not think of education only in terms of its costs, but rather in terms of the infinite potential of the human mind that can be realized through education. Let us think of education as the means of developing our greatest abilities, because in each of us there is a private hope and dream which, fulfilled, can be translated into benefit for everyone and greater strength for our Nation.

Book 4; Universal Love II
Mozi
Context: The purpose of the magnanimous is to be found in procuring benefits for the world and eliminating its calamities. … Mutual attacks among states, mutual usurpation among houses, mutual injuries among individuals; the lack of grace and loyalty between ruler and ruled, the lack of affection and filial piety between father and son, the lack of harmony between elder and younger brothers — these are the major calamities in the world.

All the Trouble in the World (1994)

1860s, Oration at Ravenna, Ohio (1865)
Context: But if we had no respect for the early practices and traditions of our fathers, we should still be compelled to meet the practical question which will very soon be forced upon us for solution. The necessity of putting down the rebellion by force of arms was no more imperative than is that of restoring law, order, and liberty in the States that rebelled. No duty can be more sacred than that of maintaining and perpetuating the freedom which the Proclamation of Emancipation gave to the loyal black men of the South. If they are to be disfranchised, if they are to have no voice in determining the conditions under which they are to live and labor, what hope have they for the future? It will rest with their late masters, whose treason they aided to thwart, to determine whether negroes shall be permitted to hold property, to enjoy the benefits of education, to enforce contracts, to have access to the courts of justice, in short, to enjoy any of those rights which give vitality and value to freedom. Who can fail to foresee the ruin and misery that await this race, to whom the vision of freedom has been presented only to be withdrawn, leaving them without even the aid which the master's selfish commercial interest in their life and service formerly afforded them? Will these negroes, remembering the battlefields on which two hundred thousand of their number bravely fought, and many thousands heroically died, submit to oppression as tamely and peaceably as in the days of slavery? Under such conditions, there could be no peace, no security, no prosperity.

χάρις χάριν γάρ ἐστιν ἡ τίκτουσ᾽ ἀεί
ὅτου δ᾽ ἀπορρεῖ μνῆστις εὖ πεπονθότος,
οὐκ ἂν γένοιτ᾽ ἔθ᾽ οὗτος εὐγενὴς ἀνήρ.
Source: Ajax, Lines 522-524

Upon the Sovereign Sun (362)
Context: The good effects that emanate from the same source are equally diffused upon the earth. Different regions become partakers in these benefits in different ways; so that neither their production comes to an end, nor does the Deity confer his blessings upon the recipient world with any degree of variation. For where the substance is the same, so is the action thereof, in the case of Divine Powers; especially with him who is king of them all, namely, the Sun; of whom the motion is the most simple amongst all the bodies that move in a contrary direction to the world, which fact that most excellent philosopher, Aristotle, adduces to prove the superiority of that luminary to the others.

Preface
The Way to Christ (1622)
Context: If thou wilt use these Words aright, and art in good Earnest, thou shalt certainly find the Benefit thereof. But I desire thou mayest be warned, if thou art not in Earnest, not to meddle with the dear Names of God, in and by which the most High Holiness is invoked, moved, and powerfully desired, lest they kindle the Anger of God in thy Soul. For we must not abuse the Holy Names of God. This little Book is only for those that would fain repent, and are in a Desire to begin. Such will find what Manner of Words therein, and whence they are born. Be you herewith commended to the Eternal Goodness and Mercy of God.

Quoted on Yahoo News! India, "Pranab Mukherjee congratulates ISRO for successful launch of PSLV-C24" https://in.news.yahoo.com/pranab-mukherjee-congratulates-isro-successful-launch-pslv-c24-154506512.html, April 4, 2014.
Context: My heartiest congratulations to you and your entire team at the Indian Space Research Organization (ISRO) for the successful launch of PSLV-C24, carrying the Indian Regional Navigation Satellite System (IRNSS)-1B. The launch of PSLV-C24, with IRNSS-1B marks an important landmark in our space programme and demonstrates, yet again, India's capabilities in space launch technology. The nation will immensely benefit from the applications of IRNSS which include terrestrial, aerial and marine navigation, disaster management, vehicle tracking and fleet management etc. Kindly convey my greetings to the members of your team of scientists, engineers, technologists and all others associated with this great mission. Our nation is grateful for their hard work and proud of their accomplishments.

Source: No Treason (1867–1870), No. VI: The Constitution of No Authority, p. 12–13
Context: It is true that the theory of our Constitution is, that all taxes are paid voluntarily; that our government is a mutual insurance company, voluntarily entered into by the people with each other; that each man makes a free and purely voluntary contract with all others who are parties to the Constitution, to pay so much money for so much protection, the same as he does with any other insurance company; and that he is just as free not to be protected, and not to pay any tax, as he is to pay a tax, and be protected.But this theory of our government is wholly different from the practical fact. The fact is that the government, like a highwayman, says to a man: Your money, or your life. And many, if not most, taxes are paid under the compulsion of that threat.The government does not, indeed, waylay a man in a lonely place, spring upon him from the road side, and, holding a pistol to his head, proceed to rifle his pockets. But the robbery is none the less a robbery on that account; and it is far more dastardly and shameful.The highwayman takes solely upon himself the responsibility, danger, and crime of his own act. He does not pretend that he has any rightful claim to your money, or that he intends to use it for your own benefit. He does not pretend to be anything but a robber. He has not acquired impudence enough to profess to be merely a "protector," and that he takes men's money against their will, merely to enable him to "protect" those infatuated travellers, who feel perfectly able to protect themselves, or do not appreciate his peculiar system of protection. He is too sensible a man to make such professions as these. Furthermore, having taken your money, he leaves you, as you wish him to do. He does not persist in following you on the road, against your will; assuming to be your rightful "sovereign," on account of the "protection" he affords you. He does not keep "protecting" you, by commanding you to bow down and serve him; by requiring you to do this, and forbidding you to do that; by robbing you of more money as often as he finds it for his interest or pleasure to do so; and by branding you as a rebel, a traitor, and an enemy to your country, and shooting you down without mercy, if you dispute his authority, or resist his demands. He is too much of a gentleman to be guilty of such impostures, and insults, and villainies as these. In short, he does not, in addition to robbing you, attempt to make you either his dupe or his slave.The proceedings of those robbers and murderers, who call themselves "the government," are directly the opposite of these of the single highwayman.In the first place, they do not, like him, make themselves individually known; or, consequently, take upon themselves personally the responsibility of their acts. On the contrary, they secretly (by secret ballot) designate some one of their number to commit the robbery in their behalf, while they keep themselves practically concealed.

"On Medical Education" (1870) http://aleph0.clarku.edu/huxley/CE3/MedEd.html
1870s
Context: I can assure you that there is the greatest practical benefit in making a few failures early in life. You learn that which is of inestimable importance — that there are a great many people in the world who are just as clever as you are. You learn to put your trust, by and by, in an economy and frugality of the exercise of your powers, both moral and intellectual; and you very soon find out, if you have not found it out before, that patience and tenacity of purpose are worth more than twice their weight of cleverness.

The Histories

Obergefell v. Hodges http://www.supremecourt.gov/opinions/14pdf/14-556_3204.pdf (26 June 2015).
2010s
Context: The Court's decision today is at odds not only with the constitution, but with the principles upon which our Nation was built. Since well before 1787, liberty has been understood as freedom from government action, not entitlement to government benefits. The framers created our constitution to preserve that understanding of liberty. Yet the majority invokes our Constitution in the name of a 'liberty' that the framers would not have recognized, to the detriment of the liberty they sought to protect. Along the way, it rejects the idea—captured in our Declaration of Independence—that human dignity is innate and suggests instead that it comes from the Government. This distortion of our Constitution not only ignores the text, it inverts the relationship between the individual and the state in our Republic. I cannot agree with it.

Source: Refactoring: Improving the Design of Existing Code, 1999, p. 98.

VIII, 8, 11.
Historiarum Alexandri Magni Macedonis Libri Qui Supersunt, Book VIII

Letter to John Norvell (11 June 1807). Original and transcript https://www.loc.gov/resource/mtj1.038_0592_0594/?sp=2&st=text
1800s, Second Presidential Administration (1805-1809)
Context: To your request of my opinion of the manner in which a newspaper should be conducted, so as to be most useful, I should answer, "by restraining it to true facts & sound principles only." Yet I fear such a paper would find few subscribers. It is a melancholy truth, that a suppression of the press could not more completely deprive the nation of its benefits, than is done by its abandoned prostitution to falsehood. Nothing can now be believed which is seen in a newspaper. Truth itself becomes suspicious by being put into that polluted vehicle. The real extent of this state of misinformation is known only to those who are in situations to confront facts within their knowledge with the lies of the day.... I will add, that the man who never looks into a newspaper is better informed than he who reads them; inasmuch as he who knows nothing is nearer to truth than he whose mind is filled with falsehoods & errors. He who reads nothing will still learn the great facts, and the details are all false.

The trial of Charles B. Reynolds for blasphemy (1887)
Context: Gentlemen, you can never make me believe — no statute can ever convince me, that there is any infinite Being in this universe who hates an honest man. It is impossible to satisfy me that there is any God, or can be any God, who holds in abhorrence a soul that has the courage to express his thought. Neither can the whole world convince me that any man should be punished, either in this world or in the next, for being candid with his fellow-men. If you send men to the penitentiary for speaking their thoughts, for endeavoring to enlighten their fellows, then the penitentiary will become a place of honor, and the victim will step from it — not stained, not disgraced, but clad in robes of glory.
Let us take one more step.
What is holy, what is sacred? I reply that human happiness is holy, human rights are holy. The body and soul of man — these are sacred. The liberty of man is of far more importance than any book; the rights of man, more sacred than any religion — than any Scriptures, whether inspired or not.
What we want is the truth, and does any one suppose that all of the truth is confined in one book — that the mysteries of the whole world are explained by one volume?
All that is — all that conveys information to man — all that has been produced by the past — all that now exists — should be considered by an intelligent man. All the known truths of this world — all the philosophy, all the poems, all the pictures, all the statues, all the entrancing music — the prattle of babes, the lullaby of mothers, the words of honest men, the trumpet calls to duty — all these make up the bible of the world — everything that is noble and true and free, you will find in this great book.
If we wish to be true to ourselves, — if we wish to benefit our fellow-men — if we wish to live honorable lives — we will give to every other human being every right that we claim for ourselves.

March 29, 1963, page 135.
Official Report of Proceedings of the Hong Kong Legislative Council
Context: I should like to begin with a philosophical comment. I do not think that when one is speaking of hardships or benefits one can reasonably speak in terms of classes or social groups but only in terms of individuals.

As appears on plaque in the entrance to the Alexander Graham Bell Museum http://www.pc.gc.ca/lhn-nhs/ns/grahambell/index_e.asp in Baddeck, Nova Scotia, Canada.

Shaughnessy v. United States ex rel Mezei, 345 U.S. 206, 224–25 (1953)
Judicial opinions
Context: Procedural fairness, if not all that originally was meant by due process of law, is at least what it most uncompromisingly requires. Procedural due process is more elemental and less flexible than substantive due process. It yields less to the times, varies less with conditions, and defers much less to legislative judgment. Insofar as it is technical law, it must be a specialized responsibility within the competence of the judiciary on which they do not bend before political branches of the Government, as they should on matters of policy which compromise substantive law.
If it be conceded that in some way [that the agency could take the action it did], does it matter what the procedure is? Only the untaught layman or the charlatan lawyer can answer that procedure matters not. Procedural fairness and regularity are of the indispensable essence of liberty. Severe substantive laws can be endured if they are fairly and impartially applied. Indeed, if put to the choice, one might well prefer to live under Soviet substantive law applied in good faith by our common-law procedures than under our substantive law enforced by Soviet procedural practices. Let it not be overlooked that due process of law is not for the sole benefit of an accused. It is the best insurance for the Government itself against those blunders which leave lasting stains on a system of justice but which are bound to occur on ex parte consideration.

Book 7; Variant translation: No enterprise is more likely to succeed than one concealed from the enemy until it is ripe for execution.
Nothing is of greater importance in time of war than in knowing how to make the best use of a fair opportunity when it is offered.
Few men are brave by nature, but good discipline and experience make many so.
Good order and discipline in an army are more to be depended upon than ferocity.
As translated by Neal Wood (1965)
The Art of War (1520)
Context: No proceeding is better than that which you have concealed from the enemy until the time you have executed it. To know how to recognize an opportunity in war, and take it, benefits you more than anything else. Nature creates few men brave, industry and training makes many. Discipline in war counts more than fury.

Nītiśataka 73; B. Hale Wortham translation
Śatakatraya

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

Source: Gargantua and Pantagruel (1532–1564), Gargantua (1534), Chapter 50 : Gargantua's speech to the vanquished.
Context: Time, which gnaws and diminisheth all things else, augments and increaseth benefits; because a noble action of liberality, done to a man of reason, doth grow continually by his generous thinking of it and remembering it.
Being unwilling therefore any way to degenerate from the hereditary mildness and clemency of my parents, I do now forgive you, deliver you from all fines and imprisonments, fully release you, set you at liberty, and every way make you as frank and free as ever you were before.

Farewell to Hollywood's Great White House Romance (2016)
Context: Nancy Reagan became first lady during the height of the feminist movement, and women who were battling for their rights in a male-dominated world saw her as an anachronism. Reagan said her life began when she met her husband. The adoring look she focused on her Ronnie when they were in public became known as "the gaze," adding to the caricature of her as a rich Hollywood socialite who did not understand the concerns of a generation of women coming into their own as professionals and seeking equality.
What her detractors failed to understand (and I was among them) was the substantive role she played behind the scenes at the White House in keeping her husband's presidency on track. She took the long view in looking after his legacy, intervening through favored surrogates to keep conservative ideologues from driving the agenda. Her insistence that no president could be considered great without reaching out to Soviet leaders trumped resistance from the right wing of the GOP.
She was fiercely protective of her husband's image, less so of her own, and she paid the price. When some of her interventions became known, particularly in the personnel department, she was cast as Lady Macbeth — even though the firings she engineered won praise. … Years later, with the benefit of hindsight and after watching Hillary Clinton's failed effort to achieve health-care reform, I came to believe Nancy Reagan deserved a fairer assessment. I wrote an op-ed piece that appeared in The Washington Post on Jan. 8, 1995, with the headline "Nancy with the centrist face: Derided as an elitist, Mrs. Reagan's impact was unequaled." I made the point that unlike Clinton, who took an office in the West Wing and was upfront about wanting to be a player, Reagan operated undercover, usually through a surrogate, and that she was a force for good. She rarely left fingerprints, but she got the job done, and her job was to play up her husband's strengths and cover for his weaknesses. She did both very well.
The piece concluded with this line: "She is without doubt an effective First Lady, and she may yet win our hearts." Soon after I received a handwritten note from Mrs. Reagan saying, "I don't really know how to say this but when something very nice comes from an unexpected source, it's really appreciated — and if you see me in a different light now, I'm happy. I can only hope one day 'to win the heart.' " Later that same year, she cooperated with a NEWSWEEK cover about her reconciliation with daughter Patti Davis, and how the president's Alzheimer's disease had brought the family together after literally decades of turmoil. Another handwritten note arrived shortly after with the lighthearted comment, "We've got to stop meeting like this!" After sharing her thoughts and emotions on her family's difficult times, Reagan said, "Hopefully I'm close to 'winning the heart.' "
In looking back at these notes, I realize how much it meant to her to gain a measure of affection after being treated so harshly in the public eye.

Man a Machine (1747), p. 85

The Better Part (1901)
Context: No man who believes in force and violence is an Anarchist. The true Anarchist decries all influences save those of love and reason. Ideas are his only arms.
Being an Anarchist I am also a Socialist. Socialism is the antithesis of Anarchy. One is the North Pole of Truth, the other the South. The Socialist believes in working for the good of all, while Anarchy is pure Individualism. I believe in every man working for the good of self; and in working for the good of self, he works for the good of all. To think, to see, to feel, to know; to deal justly; to bear all patiently; to act quietly; to speak cheerfully; to moderate one's voice — these things will bring you the highest good. They will bring you the love of the best, and the esteem of that Sacred Few, whose good opinion alone is worth cultivating. And further than this, it is the best way you can serve Society — live your life. The wise way to benefit humanity is to attend to your own affairs, and thus give other people an opportunity to look after theirs.
If there is any better way to teach virtue than by practicing it, I do not know it.
Would you make men better — set them an example. The millenium will never come until governments cease from governing, and the meddler is at rest. Politicians are men who volunteer the task of governing us, for a consideration. The political boss is intent on living off your labor. A man may seek an office in order to do away with the rascal who now occupies it, but for the most part office-seekers are rank rogues. Shakespeare used the word politician five times, and each time it is synonymous with knave. That is to say, a politician is one who sacrifices truth and honor for policy. The highest motive of his life is expediency — policy. In King Lear it is the "scurvy politician," who through tattered clothes beholds small vices, while robes and furred gowns, for him, covers all.

Speech to the United Club (15 July, 1891), published in "Lord Salisbury On Home Politics" in The Times (16 July 1891), p. 10
1890s
Context: There is no danger which we have to contend with which is so serious as an exaggeration of the power, the useful power, of the interference of the State. It is not that the State may not or ought not to interfere when it can do so with advantage, but that the occasions on which it can so interfere are so lamentably few and the difficulties that lie in its way are so great. But I think that some of us are in danger of an opposite error. What we have to struggle against is the unnecessary interference of the State, and still more when that interference involves any injustice to any people, especially to any minority. All those who defend freedom are bound as their first duty to be the champions of minorities, and the danger of allowing the majority, which holds the power of the State, to interfere at its will is that the interests of the minority will be disregarded and crushed out under the omnipotent force of a popular vote. But that fear ought not to lead us to carry our doctrine further than is just. I have heard it stated — and I confess with some surprise — as an article of Conservative opinion that paternal Government — that is to say, the use of the machinery of Government for the benefit of the people — is a thing in itself detestable and wicked. I am unable to subscribe to that doctrine, either politically or historically. I do not believe it to have been a doctrine of the Conservative party at any time. On the contrary, if you look back, even to the earlier years of the present century, you will find the opposite state of things; you will find the Conservative party struggling to confer benefits — perhaps ignorantly and unwisely, but still sincerely — through the instrumentality of the State, and resisted by a severe doctrinaire resistance from the professors of Liberal opinions. When I am told that it is an essential part of Conservative opinion to resist any such benevolent action on the part of the State, I should expect Bentham to turn in his grave; it was he who first taught the doctrine that the State should never interfere, and any one less like a Conservative than Bentham it would be impossible to conceive... The Conservative party has always leaned — perhaps unduly leaned — to the use of the State, as far as it can properly be used, for the improvement of the physical, moral, and intellectual condition of our people, and I hope that that mission the Conservative party will never renounce, or allow any extravagance on the other side to frighten them from their just assertion of what has always been its true and inherent principles.

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. XIX : Grand Pontiff, p. 312
Context: The true Mason labors for the benefit of those that are to come after him, and for the advancement and improvement of his race. That is a poor ambition which contents itself within the limits of a single life. All men who deserve to live, desire to survive their funerals, and to live afterward in the good that they have done mankind, rather than in the fading characters written in men's memories. Most men desire to leave some work behind them that may outlast their own day and brief generation. That is an instinctive impulse, given by God, and often found in the rudest human heart; the surest proof of the soul's immortality, and of the fundamental difference between man and the wisest brutes. To plant the trees that, after we are dead, shall shelter our children, is as natural as to love the shade of those our fathers planted.

"All for the Good: Why genetic engineering must soldier on" in TIME magazine, Vol. 153, No. 1 (11 January 1999) http://www.mindfully.org/GE/Soldier-On-James-Watson.htm
Context: When anti-DNA doomsday scenarios failed to materialize, even the modestly restrictive governmental regulations began to wither away. In retrospect, recombinant-DNA may rank as the safest revolutionary technology ever developed. To my knowledge, not one fatality, much less illness, has been caused by a genetically manipulated organism.
The moral I draw from this painful episode is this: Never postpone experiments that have clearly defined future benefits for fear of dangers that can't be quantified. Though it may sound at first uncaring, we can react rationally only to real (as opposed to hypothetical) risks.

"Lecture on the Vedas" - first presented at the Philosophical Institution, Leeds (March 1865)
Chips from a German Workshop (1866)
Context: I do not wish by what I have said to raise any exaggerated expectations as to the worth of these ancient hymns of the Veda, and the character of that religion which they indicate rather than fully describe. The historical importance of the Veda can hardly be exaggerated; but its intrinsic merit, and particularly the beauty or elevation of its sentiments, have by many been rated far too high. Large numbers of the Vedic hymns are childish in the extreme: tedious, low, commonplace. The gods are constantly inyoked to protect their worshippers, to grant them food, large flocks, large families, and a long life; for all which benefits they are to be rewarded by the praises and sacrifices offered day after day, or at certain seasons of the year. But hidden in this rubbish there are precious stones.

Astræa
1840s, Poems (1847)
Context: p>Each to each a looking-glass,
Reflects his figure that doth pass.
Every wayfarer he meets
What himself declared repeats,
What himself confessed records,
Sentences him in his words;
The form is his own corporal form,
And his thought the penal worm. Yet shine forever virgin minds,
Loved by stars and the purest winds,
Which, o'er passion throned sedate,
Have not hazarded their state;
Disconcert the searching spy,
Rendering to a curious eye
The durance of a granite ledge
To those who gaze from the sea's edge.
It is there for benefit;
It is there for purging light;
There for purifying storms;
And its depths reflect all forms;
It cannot parley with the mean,—
Pure by impure is not seen.
For there's no sequestered grot,
Lone mountain tarn, or isle forgot,
But Justice, journeying in the sphere,
Daily stoops to harbour there.</p

Attributed

Parliament of Whores (1991)

1920s, Toleration and Liberalism (1925)
Context: It is for these reasons that it seems clear that the results of the war will be lost and we shall only be entering a period of preparation for another conflict unless we can demobilize the racial antagonisms, fears, hatreds, and suspicions, and create an attitude of toleration in the public mind of the peoples of the earth. If our country is to have any position of leadership, I trust it may be in that direction, and I believe that the place where it should begin is at home. Let us cast off our hatreds. Let us candidly accept our treaties and our natural obligations of peace. We know and everyone knows that these old systems, antagonisms, and reliance on force have failed. If the world has made any progress, it has been the result of the development of other ideals. If we are to maintain and perfect our own civilization, if we are to be of any benefit to the rest of mankind, we must turn aside from the thoughts of destruction and cultivate the thoughts of construction. We can not place our main reliance upon material forces. We must reaffirm and reinforce our ancient faith in truth and justice, in charitableness and tolerance. We must make our supreme commitment to the everlasting spiritual forces of life. We must mobilize the conscience of mankind.

Original in French from Œuvres de Pasteur, Volume 7 (1939), Masson et cie, p. 539: Mon opinion, mieux encore, ma conviction, c'est que, dans l'état actuel de la science, comme vous dites avec raison, la génération spontanée est une chimère, et il vous serait impossible de me contredire, car mes expériences sont toutes debout, et toutes prouvent que la génération spontanée est une chimère
The Life of Pasteur (1902)
Context: You say that, in the present state of science, it is wiser to have no opinion: well, I have an opinion, not a sentimental one, but a rational one, having acquired a right to it by twenty years of assiduous labour, and it would be wise in every impartial mind to share it. My opinion — nay more, my conviction — is that, in the present state of science, as you rightly say, spontaneous generation is a chimera; and it would be impossible for you to contradict me, for my experiments all stand forth to prove that spontaneous generation is a chimera. What is then your judgment on my experiments? Have I not a hundred times placed organic matter in contact with pure air in the best conditions for it to produce life spontaneously? Have I not practised on these organic materia which are most favourable, according to all accounts, to the genesis of spontaneity, such as blood, urine, and grape juice? How is it that you do not see the essential difference between my opponents and myself? Not only have I contradicted, proof in hand, every one of their assertions, while they have never dared to seriously contradict one of mine, but, for them, every cause of error benefits their opinion. For me, affirming as I do that there are no spontaneous fermentations, I am bound to eliminate every cause of error, every perturbing influence, I can maintain my results only by means of most irreproachable experiments; their opinions, on the contrary, profit by every insufficient experiment and that is where they find their support.

1860s, The Constitution of the United States: Is It Pro-Slavery or Anti-Slavery? (1860)
Context: The Constitution itself. Its language is "we the people"; not we the white people. Not even we the citizens, not we the privileged class, not we the high, not we the low, but we the people. Not we the horses, sheep, and swine, and wheel-barrows, but we the people, we the human inhabitants. If Negroes are people, they are included in the benefits for which the Constitution of America was ordained and established. But how dare any man who pretends to be a friend to the Negro thus gratuitously concede away what the Negro has a right to claim under the Constitution? Why should such friends invent new arguments to increase the hopelessness of his bondage? This, I undertake to say, as the conclusion of the whole matter, that the constitutionality of slavery can be made out only by disregarding the plain and common-sense reading of the Constitution itself; by discrediting and casting away as worthless the most beneficent rules of legal interpretation; by ruling the Negro outside of these beneficent rules; by claiming that the Constitution does not mean what it says, and that it says what it does not mean; by disregarding the written Constitution, and interpreting it in the light of a secret understanding. It is in this mean, contemptible, and underhand method that the American Constitution is pressed into the service of slavery. They go everywhere else for proof that the Constitution declares that no person shall be deprived of life, liberty, or property without due process of law; it secures to every man the right of trial by jury, the privilege of the writ of habeas corpus — the great writ that put an end to slavery and slave-hunting in England — and it secures to every State a republican form of government. Anyone of these provisions in the hands of abolition statesmen, and backed up by a right moral sentiment, would put an end to slavery in America.

Edicts of Ashoka (c. 257 BC)
Context: Everywhere within Beloved-of-the-Gods, King Piyadasi's domain, and among the people beyond the borders, the Cholas, the Pandyas, the Satiyaputras, the Keralaputras, as far as Tamraparni and where the Greek king Antiochos rules, and among the kings who are neighbours of Antiochos, everywhere has Beloved-of-the-Gods, King Piyadasi, made provision for two types of medical treatment: medical treatment for humans and medical treatment for animals. Wherever medical herbs suitable for humans or animals are not available, I have had them imported and grown. Wherever medical roots or fruits are not available I have had them imported and grown. Along roads I have had wells dug and trees planted for the benefit of humans and animals.

Why I Am an Agnostic (1896)
Context: The theologian says that what we call evil is for our benefit—that we are placed in this world of sin and sorrow to develop character. If this is true I ask why the infant dies? Millions and millions draw a few breaths and fade away in the arms of their mothers. They are not allowed to develop character.

Let's Be Frank (1957)
Context: These people, scattered all over the country, a few of them on the continent, were much like normal people. To outsiders, their relationship was not apparent; they certainly never revealed it; they never met. They became traders, captains of ships that traded with the Indies, soldiers, parliamentarians, agriculturists; some plunged into, some avoided, the constitutional struggles that dogged most of the seventeenth century. But they were all — male or female — Franks. They had the inexpressible benefit of their progenitor's one hundred and seventy-odd years' experience, and not only of his, but of all the other Franks. It was small wonder that, with few exceptions, whatever they did they prospered.

The good are befriended even by weakness and defect. As no man had ever a point of pride that was not injurious to him, so no man had ever a defect that was not somewhere made useful to him.
1840s, Essays: First Series (1841), Compensation

Resignation speech http://hansard.millbanksystems.com/commons/1846/jun/29/resignation-of-the-ministry in the House of Commons (29 June 1846) after the repeal of the Corn Laws.

Go Rin No Sho (1645), The Fire Book
Context: When we are fighting with the enemy, even when it can be seen that we can win on the surface with the benefit of the Way, if his spirit is not extinguished, he may be beaten superficially yet undefeated in spirit deep inside. With this principle of "penetrating the depths" we can destroy the enemy's spirit in its depths, demoralizing him by quickly changing our spirit. This often occurs.
Penetrating the depths means penetrating with the long sword, penetrating with the body, and penetrating with the spirit. This cannot be understood in a generalization.
Once we have crushed the enemy in the depths, there is no need to remain spirited. But otherwise we must remain spirited. If the enemy remains spirited it is difficult to crush him.

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)

Nobel Address (1991)
Context: The new integrity of the world, in our view, can be built only on the principles of the freedom of choice and balance of interests. Every State, and now also a number of existing or emerging regional interstate groups, have their own interests. They are all equal and deserve respect.
We consider it dangerously outdated when suspicions are aroused by, for instance, improved Soviet-Chinese or Soviet-German, German-French, Soviet- US or US-Indian relations, etc. In our times, good relations benefit all. Any worsening of relations anywhere is a common loss.

1920s, Ways to Peace (1926)
Context: Yet in time of stress and public agitation we have too great a tendency to disregard this policy and indulge in race hatred, religious intolerance, and disregard of equal rights. Such sentiments are bound to react upon those who harbor them. Instead of being a benefit they are a positive injury. We do not have to examine history very far before we see whole countries that have been blighted, whole civilizations that have been shattered by a spirit of intolerance. They are destructive of order and progress at home and a danger to peace and good will abroad. No better example exists of toleration than that which is exhibited by those who wore the blue toward those who wore the gray. Our condition today is not merely that of one people under one flag, but of a thoroughly united people who have seen bitterness and enmity which once threatened to sever them pass away, and a spirit of kindness and good will reign over them all.

Speech to Devonshire Conservatives (January 1892), as quoted in The Marquis of Salisbury (1892), by James J. Ellis, p. 185
Variant: The only true lasting benefit which the statesman can give to the poor man is so to shape matters that the greatest possible liberty for the exercise of his own moral and intellectual qualities should be offered to him by law.
As quoted in Salisbury — Victorian Titan (1999) by Andrew Roberts
1890s
Context: We must learn this rule, which is true alike of rich and poor — that no man and no class of men ever rise to any permanent improvement in their condition of body or of mind except by relying upon their own personal efforts. The wealth with which the rich man is surrounded is constantly tempting him to forget the truth, ad you see in family after family men degenerating from the position of their fathers because they live sluggishly and enjoy what has been placed before them without appealing to their own exertions. The poor man, especially in these days, may have a similar temptation offered to him by legislation, but this same inexorable rule will work. The only true lasting benefit which the statesman can give to the poor man is so to shape matters that the greatest possible opportunity for the exercise of his own moral and intellectual qualities shall be offered to him by the law; and therefore it is that in my opinion nothing that we can do this year, and nothing that we did before, will equal in the benefit that it will confer upon the physical condition, and with the physical will follow the moral too, of the labouring classes in the rural districts, that measure for free education which we passed last year. It will have the effect of bringing education home to many a family which hitherto has not been able to enjoy it, and in that way, by developing the faculties which nature has given to them, it will be a far surer and a far more valuable aid to extricate them from any of the sufferings or hardships to which they may be exposed than the most lavish gifts of mere sustenance that the State could offer.

1920s, The Progress of a People (1924)
Context: In such a view of the history of the Negro race in America, we may find the evidences that the black man's probation on this continent was a necessary part in a great plan by which the race was to be saved to the world for a service which we are now able to vision and, even if yet somewhat dimly, to appreciate. The destiny of the great African continent, to be added at length — and in a future not now far beyond us — to the realms of the highest civilization, has become apparent within a very few decades. But for the strange and long inscrutable purpose which in the ordering of human affairs subjected a part of the black race to the ordeal of slavery, that race might have been assigned to the tragic fate which has befallen many aboriginal peoples when brought into conflict with more advanced communities. Instead, we are able now to be confident that this race is to be preserved for a great and useful work. If some of its members have suffered, if some have been denied, if some have been sacrificed, we are able at last to realize that their sacrifices were borne in a great cause. They gave vicariously, that a vastly greater number might be preserved and benefited through them. The salvation of a race, the destiny of a continent, were bought at the price of these sacrifices.

XV. Why we give worship to the Gods when they need nothing.
On the Gods and the Cosmos
Context: The divine itself is without needs, and the worship is paid for our own benefit. The providence of the Gods reaches everywhere and needs only some congruity for its reception. All congruity comes about by representation and likeness; for which reason the temples are made in representation of heaven, the altar of earth, the images of life (that is why they are made like living things), the prayers of the element of though, the mystic letters of the unspeakable celestial forces, the herbs and stones of matter, and the sacrificial animals of the irrational life in us.
From all these things the Gods gain nothing; what gain could there be to God? It is we who gain some communion with them.

As quoted by Christoph Lehermayr, Der Sohn des Schahs spricht exklusiv mit NEWS.at: "Ich bin bereit, Konig zu werden" http://www.rezapahlavi.org/details_article.php?article=397&page=3, NEWS.at, September 15, 2009.
Interviews, 2009

III. Concerning myths; that they are divine, and why.
On the Gods and the Cosmos
Context: There is this first benefit from myths, that we have to search and do not have our minds idle.
That the myths are divine can be seen from those who have used them. Myths have been used by inspired poets, by the best of philosophers, by those who established the mysteries, and by the Gods themselves in oracles. But why the myths are divine it is the duty of philosophy to inquire. Since all existing things rejoice in that which is like them and reject that which is unlike, the stories about the Gods ought to be like the Gods, so that they may both be worthy of the divine essence and make the Gods well disposed to those who speak of them: which could only be done by means of myths.

XVIII. Why there are rejections of God, and that God is not injured.
On the Gods and the Cosmos

The Righteous Mind (2012)

The Righteous Mind (2012)

Address to the World Evangelical Congress in Berlin (28 October 1966)

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

The History of Freedom in Antiquity (1877)

Sections 1.2, "Law & Property"
Workers Councils (1947)

Ahmad Sirhindi, quoted from Bostom, A. G. (2015). Sharia versus freedom: The legacy of Islamic totalitarianism.

The Masters and the Path of Occultism (1939)

Resignation speech http://hansard.millbanksystems.com/commons/1846/jun/29/resignation-of-the-ministry in the House of Commons (29 June 1846) after the repeal of the Corn Laws
Prime Minister

Budget speech https://api.parliament.uk/historic-hansard/commons/1845/feb/14/financial-statement-the-budget in the House of Commons (14 February 1845)
Prime Minister

Speech https://api.parliament.uk/historic-hansard/commons/1817/may/09/roman-catholic-question#column_422 in the House of Commons (9 May 1817) rejecting Catholic Emancipation
Chief Secretary for Ireland

Leon MacLaren, Nature of Society and Other Essays, p169

Source: Reasons and Persons (1984), p. 86