Which Greek and Hebrew texts of the Bible did Luther use?
2000s, 2001, Invasion of Afghanistan (October 2001)
“An harmless flaming meteor shone for hair,
And fell adown his shoulders with loose care.”
Book II, lines 801-802
Compare: "Loose his beard and hoary hair / Stream'd like a meteor to the troubled air", Thomas Gray, The Bard, i. 2
Davideis (1656)
Vol. I, Book II, Ch. XI.
The Principles of Moral and Political Philosophy (1785)
When asked how he would deal with civilian casualties. In an interview with Fox & Friends. http://www.politico.com/story/2015/12/trump-kill-isil-families-216343 (December 2, 2015)
2010s, 2015
Source: The Silver Spike (1989), Chapter 21 (pp. 506-507)
Grist for the Malady Mill.
Ten Stories
Rzeczpospolita interview (March 2005)
1960s, State of the Union Address (1966)
Source: More Money than Brains (2010), Chapter Five, Bully vs. Nerd, p. 139
Quote from 'I put me on this train', interview with Art Papier, 1979; as cited in: Joseph Beuys in America: Energy Plan for the Western Man, Carin Kuoni; New York, 1993, p. 44
1970's
Speech on the floor of the House of Representatives, Congressional Record (20 June, 2005) http://frwebgate5.access.gpo.gov/cgi-bin/waisgate.cgi?WAISdocID=239772330196+0+0+0&WAISaction=retrieve.
Moonlighting on Yale Field, Riders on Earth (1978)
and http://online.wsj.com/article/SB123086375678148323.html http://www.wnd.com/2009/09/108646/ a private letter from August 3, 1971 in response to New York's legalization of abortion
“I care not who hoes the lettuce of my country if I can eat the salad!”
"Mr. Icky"
Quoted, Tales of the Jazz Age (1922)
“I do believe a young lady can't be too careful who she marries.”
Source: The Tenant of Wildfell Hall (1848), Ch. XXII : Traits of Friendship; Rachel to Helen
Tell Her About It.
Song lyrics, An Innocent Man (1983)
Vol. 1: 'My beautiful One, My Unique!', pp. 130-140
1895 - 1905, Lettres à un Inconnu, 1901 – 1905; Museo Communale, Ascona
“You are either alive and proud or you are dead, and when you are dead, you can't care anyway.”
On Death
"Reflections on Several Subjects", in Miscellaneous Pieces, Vol. II (1761), p. 250
Source: Don't Start the Revolution Without Me! (2008), Ch. 2 (p. 29)
Introduction
Academy Series - Priscilla "Hutch" Hutchins, Omega (2003)
Quotes 1990s, 1995-1999, Education and Democracy, 1995
Journal of Discourses, 3:247 (March 16, 1856)
1850s
“These friendly words awhile consoled the fair;
For grief imparted oft alleviates care.”
Book XLII, line 202
Translations, Orlando Furioso of Ludovico Ariosto (1773)
Source: The Case of Mr. Richard Arkwright and Co., 1781, p. 24
George Wither, "The Lover's Resolution" http://www.bartleby.com/101/237.html.
Misattributed
Source: The Social Problems of an Industrial Civilisation, 1945, p. 42; Partly cited in Urwick & Brech (1949, 216)
Angel to Elijah
The Other World (1657)
Source: The Ape that Thought It Was a Peacock: Does Evolutionary Psychology Exaggerate Human Sex Differences? (2013), p. 147
Message to Git mailing list, 2005-04-14, Torvalds, Linus, 2006-08-28 http://article.gmane.org/gmane.comp.version-control.git/87,
2000s, 2005
Source: The Myth of Male Power (1993), Part II: The Glass Cellars of the disposable sex, p. 121.
With Both Hands Waving: A Journey Through Mozambique (2001)
Referring to James Randi's offer of $1 million dollars to test her psychic ability.
September 3, 2001 Larry King Live, CNN interview http://transcripts.cnn.com/TRANSCRIPTS/0109/03/lkl.00.html
The Problems of Pediatrics in Israel. Child Health in Israel, pp. 9-13, 1971.
Letter to his wife from Mt. Jackson after the First Battle of Kernstown (24 March 1862), as quoted in Life and Campaigns of Lieut.-Gen. Thomas J. Jackson, (Stonewall Jackson) (1866) by Robert Lewis Dabney, p. 329
Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 467.
Preface by Karl Pearson
The Common Sense of the Exact Sciences (1885)
Source: The White Rose (1985), Chapter 39, “A Guest at Charm” (pp. 624-625)
The Autobiography of a Sexually Emancipated Communist Woman (1926)
The Education of Henry Adams (1907)
"Chris DeRose: Vegan Easy Challenge Ambassador", interview with VeganEasy.org (2011) https://web.archive.org/web/20111012130026/http://veganeasy.org/Chris-DeRose.
“If So-and-so challenges me, I shall lay before you a careful account of what I have said and done; if that does not satisfy him, I shall reciprocate his dislike of me.”
Siquidem locutus aliter fuerit, dabo operam ut rationem factorum meorum dictorumque reddam; si perseveraverit, in vicem eum odero.
From Suetonius, The Twelve Caesars, ch. 28
Don't Blame Me https://web.archive.org/web/20120621054133/http://www.georgecarlin.com/home/dontblame.html
Internet, Georgecarlin.com (official website)
The 5,000 Year Leap (1981)
Disquisitions on Several Subjects (1782), Disquisition II: "On Cruelty to Inferior Animals", p. 11
The Pittsburgh Press (3 August 1986) "Gadhafi, the man the world loves to hate" by Marie Colvin (UPI)
Journal Intime (1882), Quotes used in the Introduction by Ward
Context: Ought I not to have been more careful to win the good opinion of others, more determined to conquer their hostility or indifference? It would have been a joy to me to be smiled upon, loved, encouraged, welcomed, and to obtain what I was so ready to give, kindness and goodwill. But to hunt down consideration and reputation — to force the esteem of others — seemed to me an effort unworthy of myself, almost a degradation. A struggle with unfavorable opinion has seemed to me beneath me, for all the while my heart has been full of sadness and disappointment, and I have known and felt that I have been systematically and deliberately isolated. Untimely despair and the deepest discouragement have been my constant portion. Incapable of taking any interest in my talents for their own sake, I let everything slip as soon as the hope of being loved for them and by them had forsaken me. A hermit against my will, I have not even found peace in solitude, because my inmost conscience has not been any better satisfied than my heart.
Address to the Society for Psychical Research (1897)
Context: I see no good reason why any man of scientific mind should shut his eyes to our work or deliberately stand aloof from it. Our Proceedings are, of course, not exactly parallel to the Proceedings of a society dealing with a long-established branch of science. In every form of research there must be a beginning. We own to much that is tentative, much that may turn out erroneous. But it is thus, and thus only, that each science in turn takes its stand. I venture to assert that both in actual careful record of new and important facts, and in suggestiveness, our society's work and publications will form no unworthy preface to a profounder science both of man, of nature, and of "worlds not realized" than this planet has yet known.
Progress and Poverty (1879)
Context: This strange and unnatural spectacle of large numbers of willing men who cannot find employment is enough to suggest the true cause to whosoever can think consecutively. For, though custom has dulled us to it, it is a strange and unnatural thing that men who wish to labor, in order to satisfy their wants, cannot find the opportunity — as, since labor is that which produces wealth, the man who seeks to exchange labor for food, clothing, or any other form of wealth, is like one who proposes to give bullion for coin, or wheat for flour. We talk about the supply of labor and the demand for labor, but, evidently, these are only relative terms. The supply of labor is everywhere the same — two hands always come into the world with one mouth, twenty-one boys to every twenty girls; and the demand for labor must always exist as long as men want things which labor alone can procure. We talk about the "want of work," but, evidently, it is not work that is short while want continues; evidently, the supply of labor cannot be too great, nor the demand for labor too small, when people suffer for the lack of things that labor produces. The real trouble must be that supply is somehow prevented from satisfying demand, that somewhere there is an obstacle which prevents labor from producing the things that laborers want.
Take the case of any one of these vast masses of unemployed men, to whom, though he never heard of Malthus, it today seems that there are too many people in the world. In his own wants, in the needs of his anxious wife, in the demands of his half-cared-for, perhaps even hungry and shivering children, there is demand enough for labor, Heaven knows! In his own willing hands is the supply. Put him on a solitary island, and though cut off from all the enormous advantages which the co-operation, combination, and machinery of a civilized community give to the productive powers of man yet his two hands can fill the mouths and keep warm the backs that depend upon them. Yet where productive power is at its highest development they cannot. Why? Is it not because in the one case he has access to the material and forces of nature, and in the other this access is denied?
Is it not the fact that labor is thus shut off from nature which can alone explain the state of things that compels men to stand idle who would willingly supply their wants by their labor? The proximate cause of enforced idleness with one set of men may be the cessation of demand on the part of other men for the particular things they produce, but trace this cause from point to point, from occupation to occupation, and you will find that enforced idleness in one trade is caused by enforced idleness in another, and that the paralysis which produces dullness in all trades cannot be said to spring from too great a supply of labor or too small a demand for labor, but must proceed from the fact that supply cannot meet demand by producing the things which satisfy want and are the object of labor.
Liberty vs Socialism
Context: There is no moral argument that justifies using the coercive powers of government to force one person to bear the expense of taking care of another. If that person is too resolute in his refusal to do so, what is the case for imposing fines, imprisonment or death? You say, "Death! Aren't you exaggerating, Williams?" Say he tells the agents of Congress that he'll pay his share of the constitutionally mandated functions of government but refuse to pay the health costs of a sick obese person or a cyclist who becomes a vegetable, what do you think the likely course of events will be? First, he'd be threatened with fines, imprisonment or property confiscation. Refusal to give in to these government sanctions would ultimately lead to his being shot by the agents of Congress.
“Hâjî Abdû has been known to me for more years than I care to record.”
The Kasîdah of Hâjî Abdû El-Yezdî (1870), Note I : Hâjî Abdû, The Man
Context: Hâjî Abdû has been known to me for more years than I care to record. A native, it is believed, of Dârabghird in the Yezd Province, he always preferred to style himself El-Hichmakani, a facetious "lackab" or surname, meaning "Of No-hall, Nowhere." He had travelled far and wide with his eyes open; as appears by his "couplets."
The Ethics of Belief (1877), The Duty of Inquiry
Context: Belief, that sacred faculty which prompts the decisions of our will, and knits into harmonious working all the compacted energies of our being, is ours not for ourselves but for humanity. It is rightly used on truths which have been established by long experience and waiting toil, and which have stood in the fierce light of free and fearless questioning. Then it helps to bind men together, and to strengthen and direct their common action. It is desecrated when given to unproved and unquestioned statements, for the solace and private pleasure of the believer; to add a tinsel splendour to the plain straight road of our life and display a bright mirage beyond it; or even to drown the common sorrows of our kind by a self-deception which allows them not only to cast down, but also to degrade us. Whoso would deserve well of his fellows in this matter will guard the purity of his beliefs with a very fanaticism of jealous care, lest at any time it should rest on an unworthy object, and catch a stain which can never be wiped away.
It is not only the leader of men, statesmen, philosopher, or poet, that owes this bounden duty to mankind. Every rustic who delivers in the village alehouse his slow, infrequent sentences, may help to kill or keep alive the fatal superstitions which clog his race. Every hard-worked wife of an artisan may transmit to her children beliefs which shall knit society together, or rend it in pieces. No simplicity of mind, no obscurity of station, can escape the universal duty of questioning all that we believe.
It is true that this duty is a hard one, and the doubt which comes out of it is often a very bitter thing. It leaves us bare and powerless where we thought that we were safe and strong. To know all about anything is to know how to deal with it under all circumstances. We feel much happier and more secure when we think we know precisely what to do, no matter what happens, than when we have lost our way and do not know where to turn. And if we have supposed ourselves to know all about anything, and to be capable of doing what is fit in regard to it, we naturally do not like to find that we are really ignorant and powerless, that we have to begin again at the beginning, and try to learn what the thing is and how it is to be dealt with — if indeed anything can be learnt about it. It is the sense of power attached to a sense of knowledge that makes men desirous of believing, and afraid of doubting.
Sestina of the Space Rocket (1953)
Context: The way is open, comrades, free as Space
Alone is free. The only gold is love,
A coin that we have minted from the light
Of others who have cared for us on Earth
And who have deposited in us the power
That nerves our nerves to seize the burning stars.
"The Terrible People"
Many Long Years Ago (1945)
Context: People who have what they want are very fond of telling people who haven't what they want that they really don't want it,
And I wish I could afford to gather all such people into a gloomy castle on the Danube and hire half a dozen capable Draculas to haunt it.
I dont' mind their having a lot of money, and I don't care how they employ it,
But I do think that they damn well ought to admit they enjoy it.
Methods of Mathematics Applied to Calculus, Probability, and Statistics (1985)
Context: When you yourself are responsible for some new application in mathematics... then your reputation... and possibly even human lives, may depend on the results you predict. It is then the need for mathematical rigor will become painfully obvious to you.... Mathematical rigor is the clarification of the reasoning used in mathematics.... a closer examination of the numerous "hidden assumptions" is made.... Over the years there has been a gradually rising standard of rigor; proofs that satisfied the best mathematicians of one generation have been found inadequate by the next generation. Rigor is not a yes-no property of a proof... it is a vague standard of careful treatment that is currently acceptable to a particular group.
Address at the Rameswaram Temple on Real Worship
Context: A rich man had a garden and two gardeners. One of these gardeners was very lazy and did not work; but when the owner came to the garden, the lazy man would get up and fold his arms and say, "How beautiful is the face of my master", and dance before him. The other gardener would not talk much, but would work hard, and produce all sorts of fruits and vegetables which he would carry on his head to his master who lived a long way off. Of these two gardeners, which would be the more beloved of his master? Shiva is that master, and this world is His garden, and there are two sorts of gardeners here; the one who is lazy, hypocritical, and does nothing, only talking about Shiva's beautiful eyes and nose and other features; and the other, who is taking care of Shiva's children, all those that are poor and weak, all animals, and all His creation. Which of these would be the more beloved of Shiva? Certainly he that serves His children. He who wants to serve the father must serve the children first. He who wants to serve Shiva must serve His children — must serve all creatures in this world first. It is said in the Shâstra that those who serve the servants of God are His greatest servants. So you will bear this in mind.
“I think the slain care little if they sleep or rise again.”
trans. https://archive.org/stream/agamemnonofaesch015545mbp/agamemnonofaesch015545mbp#page/n38/mode/1up Gilbert Murray
Oresteia (458 BC), Agamemnon
“Be careful: in the last analysis, reality may be exactly what we think it is.”
What Is Reality?
Context: Ideas, unlike solid structures, do not perish. They remain immortal, immaterial and everywhere, like all Divine things. Ideas are a golden, savage landscape that we wander unaware, without a map. Be careful: in the last analysis, reality may be exactly what we think it is.
“I do not care what face other ages and other people have given to the enormous, faceless essence.”
The Saviors of God (1923)
Context: I do not care what face other ages and other people have given to the enormous, faceless essence. They have crammed it with human virtues, with rewards and punishments, with certain ties. They have given a face to their hopes and fears, they have submitted their anarchy to a rhythm, they have found a higher justification by which to live and labor. They have fulfilled their duty.
But today we have gone beyond these needs; we have shattered this particular mask of the Abyss; our God no longer fits under the old features.
Our hearts have overbrimmed with new agonies, with new luster and silence. The mystery has grown savage, and God has grown greater. The dark powers ascend, for they have also grown greater, and the entire human island quakes.
Let us stoop down to our hearts and confront the Abyss valiantly. Let us try to mold once more, with our flesh and blood, the new, contemporary face of God.
For our God is not an abstract thought, a logical necessity, a high and harmonious structure made of deductions and speculations.
He is not an immaculate, neutral, odorless, distilled product of our brains, neither male nor female.
He is both man and woman, mortal and immortal, dung and spirit. He gives birth, fecundates, slaughters — death and eros in one — and then he begets and slays once more, dancing spaciously beyond the boundaries of a logic which cannot contain the antinomies.
The Australian Conservation Foundation, Canberra (April 1970)
The Environmental Revolution: Speeches on Conservation, 1962–77 (1978)
Context: A new criterion has been added, the conservation of the environment so that in the long run life, including human life, can continue. This new consideration must be taken into account at all levels and in all departments of government and in the boardrooms of every industrial enterprise. It is no longer sufficient simply to quantify the elements of existence as in old-fashioned material economics; conservation means taking notice of the quality of existence as well... The problem is of course to give some value to that quality and perhaps the only way to do this is to try and work out the cost in terms of loss of amenities, loss of holiday and recreation facilities, loss of property values, loss of contact with nature, loss of health standards and loss of food resources, if proper conservation methods are not used. Looked at in that light it may well turn out that money spent on proper pollution control, urban and rural planning and the control of exploitation of wild stocks of plants or animals on land and in the sea, is the less expensive alternative in the long run... The conservation of nature, the proper care for the human environment and a general concern for the long-term future of the whole of our planet are absolutely vital if future generations are to have a chance to enjoy their existence on this earth.
Review of Nabokov's Lolita (1958).
Context: Many authors write like amateur blacksmiths making their first horseshoe; the clank of the anvil, the stench of the scorched leather apron, the sparks and the cursing are palpable, and this appeals to those who rank "sincerity" very high. Nabokov is more like a master swordsmith making a fine blade; nothing is amiss, nothing is too much, there is no fuss, and the finished product must be handled with great care, or it will cut you badly.
Speech in the House of Commons (18 December 1834).
“From modern thought to ancient wisdom the path would be short and direct, if one cared to take it.”
The Need for Roots (1949), p. 292
Context: Concern for the symbol has completely disappeared from our science. And yet, if one were to give oneself the trouble, one could easily find, in certain parts at least of contemporary mathematics... symbols as clear, as beautiful, and as full of spiritual meaning as that of the circle and mediation. From modern thought to ancient wisdom the path would be short and direct, if one cared to take it.
"The Night," l. 25.
Silex Scintillans (1655)
Context: Dear Night! this world's defeat;
The stop to busy fools; care's check and curb;
The day of spirits; my soul's calm retreat
Which none disturb!
Christ's progress, and His prayer-time;
The hours to which high Heaven doth chime.
Nobel prize lecture (1983)
Context: Words may, through the devotion, the skill, the passion, and the luck of writers prove to be the most powerful thing in the world. They may move men to speak to each other because some of those words somewhere express not just what the writer is thinking but what a huge segment of the world is thinking. They may allow man to speak to man, the man in the street to speak to his fellow until a ripple becomes a tide running through every nation — of commonsense, of simple healthy caution, a tide that rulers and negotiators cannot ignore so that nation does truly speak unto nation. Then there is hope that we may learn to be temperate, provident, taking no more from nature's treasury than is our due. It may be by books, stories, poetry, lectures we who have the ear of mankind can move man a little nearer the perilous safety of a warless and provident world. It cannot be done by the mechanical constructs of overt propaganda. I cannot do it myself, cannot now create stories which would help to make man aware of what he is doing; but there are others who can, many others. There always have been. We need more humanity, more care, more love. There are those who expect a political system to produce that; and others who expect the love to produce the system. My own faith is that the truth of the future lies between the two and we shall behave humanly and a bit humanely, stumbling along, haphazardly generous and gallant, foolishly and meanly wise until the rape of our planet is seen to be the preposterous folly that it is.
For we are a marvel of creation. I think in particular of one of the most extraordinary women, dead now these five hundred years, Juliana of Norwich. She was caught up in the spirit and shown a thing that might lie in the palm of her hand and in the bigness of a nut. She was told it was the world. She was told of the strange and wonderful and awful things that would happen there. At the last, a voice told her that all things should be well and all manner of things should be well and all things should be very well.
Now we, if not in the spirit, have been caught up to see our earth, our mother, Gaia Mater, set like a jewel in space. We have no excuse now for supposing her riches inexhaustible nor the area we have to live on limitless because unbounded. We are the children of that great blue white jewel. Through our mother we are part of the solar system and part through that of the whole universe. In the blazing poetry of the fact we are children of the stars.
Vol. XIV: Great Musicians, http://www.gutenberg.org/etext/20318 Chapter 8: "Ludwig van Beethoven," pp. 228-230:
Little Journeys to the Homes of the Great (1916)
Context: There have always existed three ways of keeping the people loving and loyal. One is to leave them alone, to trust them and not to interfere. This plan, however, has very seldom been practised, because the politicians regard the public as a cow to be milked, and something must be done to make it stand quiet.
So they try Plan Number Two, which consists in hypnotizing the public by means of shows, festivals, parades, prizes and many paid speeches, sermons and editorials, wherein and whereby the public is told how much is being done for it, and how fortunate it is in being protected and wisely cared for by its divinely appointed guardians. Then the band strikes up, the flags are waved, three passes are made, one to the right and two to the left; and we, being completely under the hypnosis, hurrah ourselves hoarse.
Plan Number Three is a very ancient one and is always held back to be used in case Number Two fails. It is for the benefit of the people who do not pass readily under hypnotic control. If there are too many of these, they have been known to pluck up courage and answer back to the speeches, sermons and editorials. Sometimes they refuse to hurrah when the bass-drum plays, in which case they have occasionally been arrested for contumacy and contravention by stocky men, in wide-awake hats, who lead the strenuous life. This Plan Number Three provides for an armed force that shall overawe, if necessary, all who are not hypnotized. The army is used for two purposes — to coerce disturbers at home, and to get up a war at a distance, and thus distract attention from the troubles near at hand. Napoleon used to say that the only sure cure for internal dissension was a foreign war: this would draw the disturbers away, on the plea of patriotism, so they would win enough outside loot to satisfy them, or else they would all get killed, it really didn't matter much; and as for loot, if it was taken from foreigners, there was no sin.
A careful analyst might here say that Plan Number Three is only a variation of Plan Number Two — the end being gained by hypnotic effects in either event, for the army is conscripted from the people to use against the people, just as you turn steam from a boiler into the fire-box to increase the draft....
“Why dost thou not retire like a guest sated with the banquet of life, and with calm mind embrace, thou fool, a rest that knows no care?”
Cur non ut plenus vitae conviva recedis
aequo animoque capis securam, stulte, quietem?
Book III, lines 938–939 (tr. Bailey)
De Rerum Natura (On the Nature of Things)
"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.
“Be careful of rich and powerful men for they will do nothing for your sake.”
The Greediest Man On Earth.
1950s, First Inaugural Address (1953)
Context: We must be ready to dare all for our country. For history does not long entrust the care of freedom to the weak or the timid. We must acquire proficiency in defense and display stamina in purpose. We must be willing, individually and as a Nation, to accept whatever sacrifices may be required of us. A people that values its privileges above its principles soon loses both. These basic precepts are not lofty abstractions, far removed from matters of daily living. They are laws of spiritual strength that generate and define our material strength. Patriotism means equipped forces and a prepared citizenry. Moral stamina means more energy and more productivity, on the farm and in the factory. Love of liberty means the guarding of every resource that makes freedom possible--from the sanctity of our families and the wealth of our soil to the genius of our scientists.
Recreation (1919)
Context: There is much poetry for which most of us do not care, but with a little trouble when we are young we may find one or two poets whose poetry, if we get to know it well, will mean very much to us and become part of ourselves... The love for such poetry which comes to us when we are young will not disappear as we get older; it will remain in us, becoming an intimate part of our own being, and will be an assured source of strength, consolation, and delight.
Part Troll (2004)
I see Vincent Lecavalier play all the time. He gives it his all, but it comes down to your teammates,
Quoted in Andrew Podnieks, "One on One with Phil Esposito," http://www.legendsofhockey.net/html/spot_oneononep198401.htm Legends of Hockey.net (2002-02-18).
Esposito refers to his playing years.
Letters from New York https://play.google.com/store/books/details?id=dcYDAAAAQAAJ&rdid=book-dcYDAAAAQAAJ&rdot=1 (1841-1843), p. 206, Letter XXVIII, 29 Sep 1842
1840s, Letters from New York (1843)
Context: The cure for all the ills and wrongs, the cares, the sorrows, and crimes of humanity, all lie in that one word LOVE. It is the divine vitality that produces and restores life. To each and every one of us it gives the power of working miracles, if we will.
Source: PsyberMagick (1995), p. 65
Context: New Age-ism
I could Love it: —
If dolphins had as much intelligence as cats,
And stopped trying to rescue sinking pieces of wood.
If crystals actually did something useful,
Other than grease the wheels of commerce.
If the Goddess had made animals taste less good,
So I didn't want to eat them.
If astrology could tell me anything,
Other than the trite and obvious.
If whales could do something more impressive,
Than merely occupy a lot of space.
If corn circles came from enlightened aliens,
Rather than Wiltshire pranksters on cider.
If channellers could speak in hieroglyphics,
Instead of pop-psychological twaddle.
If sharing, caring, non-sexist men,
Could do anything useful in a crisis.
The Issue (1908)
Context: Now my friends, I am opposed to the system of society in which we live today, not because I lack the natural equipment to do for myself, but because I am not satisfied to make myself comfortable knowing that there are thousands of my fellow men who suffer for the barest necessities of life. We were taught under the old ethic that man's business on this earth was to look out for himself. That was the ethic of the jungle; the ethic of the wild beast. Take care of yourself, no matter what may become of your fellow man. Thousands of years ago the question was asked: "Am I my brother's keeper?" That question has never yet been answered in a way that is satisfactory to civilized society.
Yes, I am my brother's keeper. I am under a moral obligation to him that is inspired, not by any maudlin sentimentality, but by the higher duty I owe to myself. What would you think of me if I were capable of seating myself at a table and gorging myself with food and saw about me the children of my fellow beings starving to death?
2010s, Why Penn Jillette is Terrified of a President Trump (2016)
Context: The problem is, I know Trump, so my optimism has been squashed like a baby bird … Everything bad I had to say about him, I said to his face. … I think he’s very good, very compelling on that show [Celebrity Apprentice] … I really like him because of his absence of filters. I really like the glimpse we get into the human heart we get when someone loses their filters … If he weren’t running for president, you’d be seeing essays from me about how much I learned from Donald Trump and how much I loved being on the show … I’m feeling so, so, so guilty, because I feel like, along with millions of other people, I played right into this. The cynicism of the Clintons, the careful, tightrope walk of all politicians, forced me, as an atheist, to get down on my knees and pray that someone would come along with some kind of authenticity … Well, someone called my bluff, goddamn it. … I’m a pure and utter peacenik. I want a president who sings the praises of people, sings the praises of peace and sings the praises of working together for a great country … Abraham Lincoln wouldn’t have laughed about waterboarding … If you told me right now I could have another eight years of Obama, I would not hesitate to grab at it. … He is unquestionably good and unquestionably smarter than I am, which is putting the bar pretty low. I want a president that is kinder, smarter and more measured than me.
Context: A man's first care should be to avoid the reproaches of his own heart; his next to escape the censures of the world: if the last interferes with the former, it ought to be entirely neglected; but otherwise there cannot be a greater satisfaction to an honest mind, than to see those approbations which it gives itself seconded by the applauses of the public: a man is more sure of his conduct, when the verdict which he passes upon his own behaviour is thus warranted and confirmed by the opinion of all that know him.
On "Sir Roger", in The Spectator No. 122 (20 July 1711).
Source: The Wind in the Willows (1908), Ch. 7
Context: As they stared blankly in dumb misery deepening as they slowly realised all they had seen and all they had lost, a capricious little breeze, dancing up from the surface of the water, tossed the aspens, shook the dewy roses and blew lightly and caressingly in their faces; and with its soft touch came instant oblivion. For this is the last best gift that the kindly demi-god is careful to bestow on those to whom he has revealed himself in their helping: the gift of forgetfulness. Lest the awful remembrance should remain and grow, and overshadow mirth and pleasure, and the great haunting memory should spoil all the after-lives of little animals helped out of difficulties, in order that they should be happy and lighthearted as before.
Herodotus, The Histories 9.45, edited by A. D. Godley,
Context: Men of Athens... In truth I would not tell it to you if I did not care so much for all Hellas; I myself am by ancient descent a Greek, and I would not willingly see Hellas change her freedom for slavery. I tell you, then, that Mardonius and his army cannot get omens to his liking from the sacrifices. Otherwise you would have fought long before this. Now, however, it is his purpose to pay no heed to the sacrifices, and to attack at the first glimmer of dawn, for he fears, as I surmise, that your numbers will become still greater. Therefore, I urge you to prepare, and if (as may be) Mardonius should delay and not attack, wait patiently where you are; for he has but a few days' provisions left. If, however, this war ends as you wish, then must you take thought how to save me too from slavery, who have done so desperate a deed as this for the sake of Hellas in my desire to declare to you Mardonius' intent so that the barbarians may not attack you suddenly before you yet expect them. I who speak am Alexander the Macedonian.
The Relation of the State to the Invididual (1890)
Context: Anarchism, in dealing with this subject, has found it necessary, first of all, to define its terms. Popular conceptions of the terminology of politics are incompatible with the rigorous exactness required in scientific investigation. To be sure, a departure from the popular use of language is accompanied by the risk of misconception by the multitude, who persistently ignore the new definitions; but, on the other hand, conformity thereto is attended by the still more deplorable alternative of confusion in the eyes of the competent, who would be justified in attributing inexactness of thought where there is inexactness of expression. Take the term "State," for instance, with which we are especially concerned today. It is a word that is on every lip. But how many of those who use it have any idea of what they mean by it? And, of the few who have, how various are their conceptions! We designate by the term "State" institutions that embody absolutism in its extreme form and institutions that temper it with more or less liberality. We apply the word alike to institutions that do nothing but aggress and to institutions that, besides aggressing, to some extent protect and defend. But which is the State's essential function, aggression or defence, few seem to know or care. Some champions of the State evidently consider aggression its principle, although they disguise it alike from themselves and from the people under the term "administration," which they wish to extend in every possible direction. Others, on the contrary, consider defence its principle, and wish to limit it accordingly to the performance of police duties. Still others seem to think that it exists for both aggression and defence, combined in varying proportions according to the momentary interests, or maybe only whims, of those happening to control it.
"Handy tips on how to behave at the death of the world" in Whole Earth Review (Spring 1995), p. 88 http://archive.is/20120715140307/findarticles.com/p/articles/mi_m1510/is_n85/ai_16816244
Context: Eschew blandness. Eschew causing others pain. We are all the target so wear bright colors and dance with those you love. Falling in love has always been a bit too much to apply to one person. Falling in love is appropriate for now, to love all these things which are about to leave. The rocks are watching, and the squirrels and the stars and the mlklk tired people in the street. If you love them, let them know, with grace and non-invasive extravagance. Care about the beings you care about in gorgeous and surprising ways. Color outside the lines. Practice random kindness and senseless acts of beauty. This is your last chance.
Alchemy in the Theatre (1994).
Context: Great drama, drama that may reach the alchemical level, must have dimension and its relevance will take care of itself. Writing about AIDS rather than the cocktail set, or possibly the fairy kingdom, will not guarantee importance.... The old comment that all periods of time are at an equal distance from eternity says much, and pondering on it will lead to alchemical theatre while relevance becomes old hat.
Matterhorn: A Novel of the Vietnam War, Ch. 19 (2010).
Context: He thought of the jungle, already regrowing around him to cover the scars they had created. He thought of the tiger, killing to eat. Was that evil? And ants? They killed. No, the jungle wasn't evil. It was indifferent. So, too, was the world. Evil, then, must be the negation of something man had added to the world. Ultimately, it was caring about something that made the world liable to evil. Caring. And then the caring gets torn asunder. Everybody dies, but not everybody cares.It occurred to Mellas that he could create the possibility of good or evil through caring. He could nullify the indifferent world. But in so doing he opened himself up to the pain of watching it get blown away. His killing that day would not have been evil if the dead soldiers hadn't been loved by mothers, sisters, friends, wives. Mellas understood that in destroying the fabric that linked those people, he had participated in evil, but this evil had hurt him as well. He also understood that his participation in evil, was a result of being human. Being human was the best he could do. Without man there would be no evil. But there was also no good, nothing moral built over the world of fact. Humans were responsible for it all. He laughed at the cosmic joke, but he felt heartsick.
The Grounds and Reasons of Christian Regeneration (1739)
Context: The reason why we know so little of Jesus Christ, as our savior, atonement, and justification, why we are so destitute of that faith in him, which alone can change, rectify, and redeem our souls, why we live starving in the coldness and deadness of a formal, historical, hearsay-religion, is this; we are strangers to our own inward misery and wants, we know not that we lie in the jaws of death and hell; we keep all things quiet within us, partly by outward forms, and modes of religion and morality, and partly by the comforts, cares and delights of this world. Hence it is that we consent to receive a savior, as we consent to admit of the four gospels, because only four are received by the church. We believe in a savior, not because we feel an absolute want of one, but because we have been told there is one, and that it would be a rebellion against God to reject him. We believe in Christ as our atonement, just as we believe, that he cast seven devils out of Mary Magdalene, and so are no more helped, delivered, and justified by believing that he is our atonement, than by believing that he cured Mary Magdalene.
Source: The Sand Pebbles (1962), Ch. 19; marriage ceremony of Maily and Frenchy
Context: He had a light in his gaunt face and his voice and manner were strangely solemn. The were all a bit afraid of him. … "We're mixing our lives together, Maily, and we'll never be able to unmix them again, and we'll never want to." His voice was strong but tender, and he was smiling down at here. "I take you for what you are, and all that you are, and mix you with all of me, and I don't hold back nothing. Nothing! When you're cold, and hungry, and afraid, so am I. When you're happy, so am I. I'm going to stay with you all that I can, take the very best care of you that I can, and love you every minute until I die." He took a deep, slow breath. "Now you say it"
"I will always love you and honor you and serve you, Frenchy, and stay as near to you as I can, and do everything for you, and live for you, and I won't have any life except our life together…" Tears welled out of her eyes but she smiled steadily up without blinking. "I will just love you, Frenchy, all of me there is just loving you forever."
“No, that is the great fallacy: the wisdom of old men. They do not grow wise. They grow careful.”
A Farewell to Arms (1929)
Source: Seven Great Statesmen in the Warfare of Humanity with Unreason (1915), p. 167
Context: The French philosophy of the eighteenth century was in full strength. Those were the years in which Voltaire ruled European opinion, and Turgot could not but take account of his influence. Yet no one could apparently be more unlike those who were especially named as the French philosophers of the eighteenth century. He remained reverential; he was never blasphemous, never blatant; he was careful to avoid giving needless pain or arousing fruitless discussion; and, while the tendency of his whole thinking was evidently removing him from the orthodoxy of the Church, his was a broader and deeper philosophy than that which was then dominant.
World Within World (1951)
Context: I am for neither West nor East, but for myself considered as a self — one of the millions who inhabit the earth... If it seems absurd that an individual should set up as a judge between these vast powers, armed with their superhuman instruments of destruction I can reply that the very immensity of the means to destroy proves that judging and being judged does not lie in these forces. For supposing that they achieved their utmost and destroyed our civilization, whoever survived would judge them by a few statements. a few poems, a few témoignages [testimonies] surviving from all the ruins, a few words of those men who saw outside and beyond the means which were used and all the arguments which were marshaled in the service of those means.
Thus I could not escape from myself into some social situation of which my existence was a mere product, and my witnessing a willfully distorting instrument. I had to be myself, choose and not be chosen... But to believe that my individual freedom could gain strength from my seeking to identify myself with the "progressive" forces was different from believing that my life must be an instrument of means decided on by political leaders. I came to see that within the struggle for a juster world, there is a further struggle between the individual who cares for long-term values and those who are willing to use any and every means to gain immediate political ends — even good ends. Within even a good social cause, there is a duty to fight for the pre-eminence of individual conscience. The public is necessary, but the private must not be abolished by it; and the individual must not be swallowed up by the concept of the social man.
