Quotes about cause

page 43

Tlön, Uqbar, Orbis Tertius (1940)
Context: Hume noted for all time that Berkeley's arguments did not admit the slightest refutation nor did they cause the slightest conviction. This dictum is entirely correct in its application to the earth, but entirely false in Tlön. The nations of this planet are congenitally idealist. Their language and the derivations of their language — religion, letters, metaphysics — all presuppose idealism. The world for them is not a concourse of objects in space; it is a heterogeneous series of independent acts. It is successive and temporal, not spatial.

Source: Science and Hypothesis (1901), Ch. VI: The Classical Mechanics (1905) Tr. https://books.google.com/books?id=5nQSAAAAYAAJ George Bruce Halstead
Context: What is mass? According to Newton, it is the product of the volume by the density. According to Thomson and Tait, it would be better to say that density is the quotient of the mass by the volume. What is force? It, is replies Lagrange, that which moves or tends to move a body. It is, Kirchhoff will say, the product of the mass by the acceleration. But then, why not say the mass is the quotient of the force by the acceleration?
These difficulties are inextricable.
When we say force is the cause of motion, we talk metaphysics, and this definition, if one were content with it, would be absolutely sterile. For a definition to be of any use, it must teach us to measure force; moreover that suffices; it is not at all necessary that it teach us what force is in itself, nor whether it is the cause or the effect of motion.
We must therefore first define the equality of two forces. When shall we say two forces are equal? It is, we are told, when, applied to the same mass, they impress upon it the same acceleration, or when, opposed directly one to the other, they produce equilibrium. This definition is only a sham. A force applied to a body can not be uncoupled to hook it up to another body, as one uncouples a locomotive to attach it to another train. It is therefore impossible to know what acceleration such a force, applied to such a body, would impress upon such an other body, if it were applied to it. It is impossible to know how two forces which are not directly opposed would act, if they were directly opposed.
We are... obliged in the definition of the equality of the two forces to bring in the principle of the equality of action and reaction; on this account, this principle must no longer be regarded as an experimental law, but as a definition.<!--pp.73-74

2000s, God Bless America (2008), Slavery and the American Cause
Context: The Declaration of the causes and Necessity of Taking up Arms, on July 6, 1775, was the very first occasion for the American people to speak to the world with a single voice. In its first sentence, the Second Continental Congress affirmed without equivocation that the idea of the ownership of some human beings by other human beings was an utter absurdity, and that to think otherwise was incompatible with reason or revelation. Thus from the outset—a year before the Declaration of Independence—the American people were committed to the antislavery cause, and to the inseparability of personal freedom and free government. The American people knew from the outset that the cause of their own freedom and that of the slaves was inseparable. This would become the message that Abraham Lincoln would bring to the American people, and to the world, for all time.

Sermon (18 February 1498) http://books.google.com/books?id=92QaAAAAYAAJ&pg=PA26&dq=%22savonarola+asserted+in+his+sermon+on%22&hl=en&ei=i1uNTYXyFMPH0QGf682zCw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDAQ6AEwAA#v=onepage&q=%22savonarola%20asserted%20in%20his%20sermon%20on%22&f=false, as translated in History of the Popes (1901) by Ludwig Pastor, as translated by Frederick Ignatius Antobus, Vol. 6, p. 26
Context: The Pope may err, and that in two ways, either because he is erroneously informed, or from malice. As to the latter cause we leave that to the judgment of God, and believe rather that he has been misinformed. In our own case I can prove that he has been falsely persuaded. Therefore any one who obstinately upholds the excommunication and affirms that I ought not to preach these doctrines is fighting against the kingdom of Christ, and supporting the kingdom of Satan, and is himself a heretic, and deserves to be excluded from the Christian community.

The Tragic Sense of Life (1913), III : The Hunger of Immortality
Context: The vain man is in like cause with the avaricious — he takes the mean for the end; forgetting the end he pursues the means for its own sake and goes no further. The seeming to be something, conducive to being it, ends by forming our objective. We need that others should believe in our superiority to them in order that we may believe in it ourselves, and upon their belief base our faith in our own persistence, or at least in the persistence of our fame. We are more grateful to him that congratulates us on the skill with which we defend a cause than we are to him who recognizes the truth or goodness of the cause itself. A rabid mania for originality is rife in the modern intellectual world and characterizes all individual effort. We would rather err with genius than hit the mark with the crowd.

1920s, The Progress of a People (1924)
Context: The armies in the field could not have done their part in the war if they had not been sustained and supported by the far greater civilian forces at home, which through unremitting toil made it possible to sustain our war effort. No part of the community responded more willingly, more generously, more unqualifiedly, to the demand for special extraordinary exertion, than did the members of the Negro race. Whether in the military service, or in the vast mobilization of industrial resources which the war required, the Negro did his part precisely as did the white man. He drew no color line when patriotism made its call upon him. He gave precisely as his white fellow citizens gave, to the limit of resources and abilities, to help the general cause. Thus the American Negro established his right to the gratitude and appreciation which the Nation has been glad to accord.

A line in the final stanzas is comparable to "It made and preserves us a nation" in The Flag of our Union by George Pope Morris.
The Star-Spangled Banner (1814)
Context: O say can you see by the dawn's early light,
What so proudly we hailed at the twilight's last gleaming,
Whose broad stripes and bright stars through the perilous fight,
O'er the ramparts we watched, were so gallantly streaming?
And the rockets' red glare, the bombs bursting in air,
Gave proof through the night that our flag was still there;
O say does that star-spangled banner yet wave,
O'er the land of the free and the home of the brave?On the shore dimly seen through the mists of the deep,
Where the foe's haughty host in dread silence reposes,
What is that which the breeze, o'er the towering steep,
As it fitfully blows, half conceals, half discloses?
Now it catches the gleam of the morning's first beam,
In full glory reflected now shines in the stream:
'Tis the star-spangled banner, O! long may it wave
O'er the land of the free and the home of the brave. And where is that band who so vauntingly swore
That the havoc of war and the battle's confusion,
A home and a country, should leave us no more?
Their blood has washed out their foul footsteps' pollution.
No refuge could save the hireling and slave
From the terror of flight, or the gloom of the grave:
And the star-spangled banner in triumph doth wave,
O'er the land of the free and the home of the brave.O thus be it ever, when freemen shall stand
Between their loved home and the war's desolation.
Blest with vict'ry and peace, may the Heav'n rescued land
Praise the Power that hath made and preserved us a nation!
Then conquer we must, when our cause it is just,
And this be our motto: "In God is our trust."
And the star-spangled banner in triumph shall wave
O'er the land of the free and the home of the brave!

Source: The Reader Over Your Shoulder (1943), Ch.4: "The Use and Abuse of Official English"
Context: The chief trouble with the official style is that it spreads far beyond the formal contexts to which it is suited. Most civil servants, having learned to write in this way, cannot throw off the habit. The obscurity of their public announcements largely accounts for the disrepute into which Departmental activities have fallen: for the public naturally supposes that Departments are as muddled and stodgy as their announcements.
The habit of obscurity is partly caused by a settled disinclination among public servants to give a definite refusal even where assent is out of the question; or to convey a vigorous rebuke even where, in private correspondence, any person with self-respect would feel bound to do so. The mood is conveyed by a polite and emasculated style — polite because, when writing to a member of the public, the public servant is, in theory at least, addressing one of his collective employers; emasculated because, as a cog in the Government machine, he must make his phrases look as mechanical as possible by stripping them of all personal feeling and opinion.

Intelligent, creative, complex, statistically improbable things come late into the universe, as the product of evolution or some other process of gradual escalation from simple beginnings. They come late into the universe and therefore cannot be responsible for designing it.
The Huffington Post, 23/10/2006 http://www.huffingtonpost.com/richard-dawkins/why-there-almost-certainl_b_32164.html
Why There Almost Certainly Is No God (2006)

Der pädophile Impuls - Wie lernt ein junger Mensch Sexualität? (The Paedophile Impulse: Toward the Development of an Aetiology of Child-Adult Sexual Contacts from an Ethological and Ethnological Viewpoint, transl. Hubert Kennedy) (1985/88).
Der pädophile Impuls (1985/88)
Context: As cause of any particular evaluation of [any particular] sexuality [... ], the following may be agreed upon in general: The respective racial traditions with their myths, their genesis and fertility legends, and further the cultural characteristics of the groups in question, treated as geographically spread out as viewed in connection with race, language (language families), lineal descent (patriarchal or matriarchal), as well as their economic and ecological particularities. Religion, economic relations, natural resources along with the ecological environment all together (also their changes in the course of time!) prove themselves to be directly related to one another everywhere.

Source: My Several Worlds (1954), p. 52 - 53
Context: Every event has had its cause, and nothing, not the least wind that blows, is accident or causeless. To understand what happens now one must find the cause, which may be very long ago in its beginning, but is surely there, and therefore a knowledge of history as detailed as possible is essential if we are to comprehend the present and be prepared for the future. Fate, Mr. Kung taught me, is not the blind superstition or helplessness that waits stupidly for what may happen. Fate is unalterable only in the sense that given a cause, a certain result must follow, but no cause is inevitable in itself, and man can shape his world if he does not resign himself to ignorance.

Ch 1 : Production
Elements of Political Economy (1821)

"The True Modernism"
Foundations of World Unity
Context: From every standpoint the world of humanity is undergoing a re-formation. The laws of former governments and civilizations are in process of revision, scientific ideas and theories are developing and advancing to meet a new range of phenomena, invention and discovery are penetrating hitherto unknown fields revealing new wonders and hidden secrets of the material universe; industries have vastly wider scope and production; everywhere the world of mankind is in the throes of evolutionary activity indicating the passing of the old conditions and advent of the new age of re-formation. Old trees yield no fruitage; old ideas and methods are obsolete and worthless now. Old standards of ethics, moral codes and methods of living in the past will not suffice for the present age of advancement and progress.
This is the cycle of maturity and re-formation in religion as well. Dogmatic imitations of ancestral beliefs are passing. They have been the axis around which religion revolved but now are no longer fruitful; on the contrary, in this day they have become the cause of human degradation and hindrance. Bigotry and dogmatic adherence to ancient beliefs have become the central and fundamental source of animosity among men, the obstacle to human progress, the cause of warfare and strife, the destroyer of peace, composure and welfare in the world.

Book II, Ch. VII, pp. 124-126.
Physics

Preface to The Practice of Prelates (1531).
Context: Take heed, therefore, wicked prelates, blind leaders of the blind; indurate and obstinate hypocrites, take heed …. Ye will be the chiefest in Christ's flock, and yet will not keep one jot of the right way of his doctrine …ye keep thereof almost naught at all, but whatsoever soundeth to make of your bellies, to maintain your honour, whether in the Scripture, or in your own traditions, or in the pope's law, that ye compel the lay-people to observe; violently threatening them with your excommunications and curses, that they shall be damned, body and soul, if they keep them not. And if that help you not, then ye murder them mercilessly with the sword of the temporal powers, whom ye have made so blind that they be ready to slay whom ye command, and will not hear his cause examined, nor give him room to answer for himself.

This I Believe (1951)
Context: Like Confucius of old, I am absorbed in the wonder of earth, and the life upon it, and I cannot think of heaven and the angels. I have enough for this life. If there is no other life, than this one has been enough to make it worth being born, myself a human being. With so profound a faith in the human heart and its power to grow toward the light, I find here reason and cause enough for hope and confidence in the future of mankind.

Source: Utopia (1516), Ch. 7 : Of Their Slaves, and of Their Marriages
Context: They have no lawyers among them, for they consider them as a sort of people whose profession it is to disguise matters and to wrest the laws, and, therefore, they think it is much better that every man should plead his own cause, and trust it to the judge, as in other places the client trusts it to a counsellor; by this means they both cut off many delays and find out truth more certainly; for after the parties have laid open the merits of the cause, without those artifices which lawyers are apt to suggest, the judge examines the whole matter, and supports the simplicity of such well-meaning persons, whom otherwise crafty men would be sure to run down; and thus they avoid those evils which appear very remarkably among all those nations that labour under a vast load of laws. Every one of them is skilled in their law; for, as it is a very short study, so the plainest meaning of which words are capable is always the sense of their laws; and they argue thus: all laws are promulgated for this end, that every man may know his duty; and, therefore, the plainest and most obvious sense of the words is that which ought to be put upon them, since a more refined exposition cannot be easily comprehended, and would only serve to make the laws become useless to the greater part of mankind, and especially to those who need most the direction of them; for it is all one not to make a law at all or to couch it in such terms that, without a quick apprehension and much study, a man cannot find out the true meaning of it, since the generality of mankind are both so dull, and so much employed in their several trades, that they have neither the leisure nor the capacity requisite for such an inquiry.

(From a 1963 letter to his wife Gweneth, written while attending a gravity conference in Communist-era Warsaw.)
"Letters, Photos, and Drawings," p. 90-91
What Do You Care What Other People Think? (1988)
Context: The real question of government versus private enterprise is argued on too philosophical and abstract a basis. Theoretically, planning may be good. But nobody has ever figured out the cause of government stupidity — and until they do (and find the cure), all ideal plans will fall into quicksand.

George Boole (1851), "The Claims of Science, especially as founded in its relation to Human Nature". Published in Boole, GeorgeStudies in Logic and Probability. 2002. p. 201-202
1850s
Context: The scepticism of the ancient world left no department of human belief unassailed. It took its chief stand upon the conflicting nature of the impressions of the senses, but threw the dark shade of uncertainty over the most settled convictions of the mind; over men's belief in an external world, over their consciousness of their own existence. But this form of doubt was not destined to endure. Science, in removing the contradictions of sense, and establishing the consistent uniformity of natural law, took away the main pillars of its support. The spirit, however, and the mental habits of which it was the roduct, still survive; but not among the votaries of science. For I cannot but regard it as the same spirit which, with whatever profession of zeal, and for whatever ends of supposed piety or obedience, strives to subvertthe natural evidences of morals, - the existence of a Supreme Intelligent Cause. There is a scepticism which repudiates all belief; there is also a scepticism which seeks to escape from itself by a total abnegation of the understanding, and which, in the pride of its new-found security, would recklessly destroy every internal ground of humant trust and hope... Now to this, as to a former development of the sceptical spirit, Science stands in implied but real antagonism.

Summation for the Prosecution, July 26, 1946
Quotes from the Nuremberg Trials (1945-1946)

Source: New Theories of Everything (2007), Ch. 1, p. 7

Source: Tertium Organum (1912; 1922), Ch. XXI
Context: The logical formula: A is both A and Not-A, corresponds to the mathematical formula: A magnitude can be greater or less than itself.
The absurdity of both these propositions shows that they cannot refer to our world. Of course absurdity, as such, is indeed not an index of the attributes of noumena, but the attributes of noumena will certainly be expressed in what are absurdities to us. To hope to find in the world of causes anything logical from our standpoint is just as useless as to think that the world of things can exist in accordance with the laws of a world of shadows or stereometry according to the laws of planimetry.
To master the fundamental principles of higher logic means to master the fundamentals of the understanding of a space of higher dimensions, or of the world of the wondrous.
In order to approach to a clear understanding of the relations of the multi-dimensional world, we must free ourselves from all the "idols" of our world, as Bacon calls them, i. e., from all obstacles to correct receptivity and reasoning. Then we shall have taken the most important step toward an inner affinity with the world of the wondrous.

Introduction
New Era Community (1926)
Context: We are dissipating superstition, ignorance and fear. We are forging courage, will and knowledge.
Every striving toward enlightenment is welcome. Every prejudice, caused by ignorance, is exposed.
Thou who dost toil, are not alive in thy consciousness the roots of cooperation and community?
If this flame has already illumined thy brain, adopt the signs of the Teaching of Our mountains.
Thou who dost labor, do not become wearied puzzling over certain expressions. Every line is the highest measure of simplicity.
Greeting to workers and seekers!

Ch I: The Victorian Compromise and Its Enemies (p. 17)
The Victorian Age in Literature (1913)
Context: The mind moves by instincts, associations and premonitions and not by fixed dates or completed processes. Action and reaction will occur simultaneously: or the cause actually be found after the effect. Errors will be resisted before they have been properly promulgated: notions will be first defined long after they are dead.

Footprints of a Dream : The Story of the Church for the Fellowship of All Peoples (1959), p. 7
Context: The movement of the Spirit of God in the hearts of men and women often calls them to act against the spirit of their times or causes them to anticipate a spirit which is yet in the making. In a moment of dedication they are given wisdom and courage to dare a deed that challenges and to kindle a hope that inspires.

V, 11, 10.
Historiarum Alexandri Magni Macedonis Libri Qui Supersunt, Book V

Bat out of Hell (1977), Paradise by the Dashboard Light
Context: So now I'm praying for the end of time
To hurry up and arrive
Cause if I gotta spend another minute with you
I don't think that I can really survive.
I'll never break my promise or forget my vow
But God only knows what I can do right now.
I'm praying for the end of time
It's all that I can do
Praying for the end of time, so I can end my time with you!

"William McDonough: Godfather of Green", WNYC Studio 360 (18 March 2008).
Context: I can't imagine something being beautiful at this point in history if it's destroying the planet or causing children to get sick. How can anything be beautiful if it's not ecologically intelligent at this point?

2010s, 2018, Farewell statement (2018)
Context: I have tried to serve our country honorably. I have made mistakes, but I hope my love for America will be weighed favorably against them.
I have often observed that I am the luckiest person on Earth. I feel that way even now as I prepare for the end of my life. I have loved my life, all of it. I have had experiences, adventures and friendships enough for ten satisfying lives, and I am so thankful. Like most people, I have regrets. But I would not trade a day of my life, in good or bad times, for the best day of anyone else’s.
I owe that satisfaction to the love of my family. No man ever had a more loving wife or children he was prouder of than I am of mine. And I owe it to America. To be connected to America’s causes — liberty, equal justice, respect for the dignity of all people — brings happiness more sublime than life’s fleeting pleasures. Our identities and sense of worth are not circumscribed but enlarged by serving good causes bigger than ourselves.
"Fellow Americans" — that association has meant more to me than any other. I lived and died a proud American. We are citizens of the world’s greatest republic, a nation of ideals, not blood and soil. We are blessed and are a blessing to humanity when we uphold and advance those ideals at home and in the world. We have helped liberate more people from tyranny and poverty than ever before in history. We have acquired great wealth and power in the process.

The Art of Magic (1891)
Context: No one regards the magician today as other than an ordinary man gifted with no extraordinary powers. The spectators come, not to be impressed with awe, but fully aware that his causes and effects are natural. They come rather as a guessing committee, to spy out the methods with which he mystifies. Hundreds of eyes are upon him. Men with more knowledge of the sciences than he come to trip and expose him, and to baffle their scrutiny is the study of his life. Long years of training and exercise alone will not make a magician. … There must be some natural aptitude for the art; it must be born in a man, and can never be acquired by rule. He must be alert both in body and in mind; cool and calculating to the movement of a muscle under all circumstances; a close student of men and human nature. To these qualifications he must add the rather incongruous quality of a mind turning on contradictions. With a scientific cause he must produce a seemingly opposite effect to that warranted by order and system.
I know of no life requiring such a series of opposite qualities as the magician's. And after the exercise of all these qualities I have named, resulting in the production of the most startling and novel results, the magician has not the satisfaction, like other men, of the enjoyment of his own product. He must be prepared to see it copied by others, or after a short time discovered by the public.

1950s, Conquering Self-centeredness (1957)
Context: I think one of the best ways to face this problem of self-centeredness is to discover some cause and some purpose, some loyalty outside of yourself and give yourself to that something. The best way to handle it is not to suppress the ego but to extend the ego into objectively meaningful channels. And so many people are unhappy because they aren’t doing anything. They’re self-centered because they aren’t doing anything. They haven’t given themselves to anything and they just move around in their little circles. One of the ways to rise above this self-centeredness is to move away from self and objectify yourself in something outside of yourself. Find some great cause and some great purpose, some loyalty to which you can give yourself and become so absorbed in that something that you give your life to it. Men and women have done this throughout all of the generations. And they have found that necessary ego satisfaction that life presents and that one desires through projecting self in something outside of self. As I said, you don’t solve the problem by trying to trample over the ego altogether. That doesn’t solve the problem. For you will always have the ego and the ego has certain desires, certain desires for significance. The three great psychoanalysts of this age, of this century, pointed out that there are certain basic desires that human beings have and that they long for and that they seek at any cost. And so for Freud the basic desire was to be loved. Jung would say that the basic desire is to be secure. But then Adler comes along and says the basic desire of human nature is to feel important and a sense of significance. And I think of all of those, probably- certainly all are significant but the one that Adler mentions is probably even more significant than any: that all human beings have a desire to belong and to feel significant and important. And the way to solve this problem is not to drown out the ego but to find your sense of importance in something outside of the self. And you are then able to live because you have given your life to something outside and something that is meaningful, objectified. You rise above this self-absorption to something outside. This is the way to go through life with a balance, with the proper perspective because you’ve given yourself to something greater than self. Sometimes it’s friends, sometimes it’s family, sometimes it’s a great cause, it’s a great loyalty, but give yourself to that something and life becomes meaningful.

Part II Section XIII
A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful (1757)
Context: A great profusion of things, which are splendid or valuable in themselves, is magnificent. The starry heaven, though it occurs so very frequently to our view, never fails to excite an idea of grandeur. This cannot be owing to the stars themselves, separately considered. The number is certainly the cause. The apparent disorder augments the grandeur, for the appearance of care is highly contrary to our idea of magnificence. Besides, the stars lie in such apparent confusion, as makes it impossible on ordinary occasions to reckon them. This gives them the advantage of a sort of infinity.

1970s, Fear and Loathing: On the Campaign Trail '72 (1973)
Context: We've come to a point where every four years this national fever rises up — this hunger for the Saviour, the White Knight, the Man on Horseback — and whoever wins becomes so immensely powerful, like Nixon is now, that when you vote for President today you're talking about giving a man dictatorial power for four years. I think it might be better to have the President sort of like the King of England — or the Queen — and have the real business of the presidency conducted by... a City Manager-type, a Prime Minister, somebody who's directly answerable to Congress, rather than a person who moves all his friends into the White House and does whatever he wants for four years. The whole framework of the presidency is getting out of hand. It's come to the point where you almost can't run unless you can cause people to salivate and whip each other with big sticks. You almost have to be a rock star to get the kind of fever you need to survive in American politics.

"The California Question" (10 June 1850), as quoted in The Selected Works of Thaddeus Stevens http://books.google.com/books?id=A0Fs655TKfsC&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false.
1850s
Context: There can be no fanatics in the cause of genuine liberty. Fanaticism is excessive zeal. There may be, and have been fanatics in false religion – in the bloody religions of the heathen. There are fanatics in superstition. But there can be no fanatic, however warm their zeal, in the true religion, even although you sell your goods and bestow your money on the poor, and go on and follow your Master. There may, and every hour shows around me, fanatics in the cause of false liberty – that infamous liberty which justifies human bondage, that liberty whose ‘corner-stone is slavery.’ But there can be no fanaticism however high the enthusiasm, in the cause of rational, universal liberty – the liberty of the Declaration of Independence.

Love is not a feeling ~ The Article (1995)
Context: In other words, to be enlightened of the acquired burden every spiritual belief and notion has to be abandoned, every reference to what any spiritual teacher or master has ever said must be set aside. What does that leave? Your own experience. Not your historical or memorable experience, for that's the problem. Your own experience is your self-knowledge of life. Let's establish once and for all what this means now. Forget everything I've said in this article except this question: Do I want to suffer or not suffer NOW? That's the only truth for you. There's no tradition, no past, no discussion in it. It's all you need. Keep it with you and at the next temptation to suffer it will prevent you suffering. But only if you've learned in your own experience what causes you to suffer. If you haven't learned that, you're still attached to suffering and will unwittingly embrace it. In that case you have to read on, take more time and ask yourself more questions.

Clifford & Pearson, Ch IV, Position, &sect;19 On the Bending of Space
The Common Sense of the Exact Sciences (1885)
Context: We may... be treating merely as physical variations effects which are really due to changes in the curvature of our space; whether, in fact, some or all of those causes which we term physical may not be due to the geometrical construction of our space. There are three kinds of variation in the curvature of our space which we ought to consider as within the range of possibility.
(i) Our space is perhaps really possessed of a curvature varying from point to point, which we fail to appreciate because we are acquainted with only a small portion of space, or because we disguise its small variations under changes in our physical condition which we do not connect with our change of position. The mind that could recognise this varying curvature might be assumed to know the absolute position of a point. For such a mind the postulate of the relativity of position would cease to have a meaning. It does not seem so hard to conceive such a state of mind as the late Professor Clerk-Maxwell would have had us believe. It would be one capable of distinguishing those so-called physical changes which are really geometrical or due to a change of position in space.
(ii) Our space may be really same (of equal curvature), but its degree of curvature may change as a whole with the time. In this way our geometry based on the sameness of space would still hold good for all parts of space, but the change of curvature might produce in space a succession of apparent physical changes.
(iii) We may conceive our space to have everywhere a nearly uniform curvature, but that slight variations of the curvature may occur from point to point, and themselves vary with the time. These variations of the curvature with the time may produce effects which we not unnaturally attribute to physical causes independent of the geometry of our space. We might even go so far as to assign to this variation of the curvature of space 'what really happens in that phenomenon which we term the motion of matter.' <!--pp. 224-225

House of Representative Subcommittee on Energy and Environment Hearing on " Renewable Energy: Complementary Policies for Climate Legislation https://web.archive.org/web/20090325151942/http://energycommerce.house.gov/Press_111/20090226/transcript_20090226_ee.pdf", , quoted in
Context: Wind is God's way of balancing heat. Wind is the way you shift heat from areas where it's hotter to areas where it's cooler. That's what wind is. Wouldn't it be ironic if in the interest of global warming we mandated massive switches to energy, which is a finite resource, which slows the winds down, which causes the temperature to go up? Now, I'm not saying that's going to happen, Mr. Chairman, but that is definitely something on the massive scale. I mean, it does make some sense. You stop something, you can't transfer that heat, and the heat goes up. It's just something to think about.

The Principles of Success in Literature (1865)
Context: Literature is at once the cause and the effect of social progress. It deepens our natural sensibilities, and strengthens by exercise our intellectual capacities. It stores up the accumulated experience of the race, connecting Past and Present into a conscious unity; and with this store it feeds successive generations, to be fed in turn by them. As its importance emerges into more general recognition, it necessarily draws after it a larger crowd of servitors, filling noble minds with a noble ambition.

Conclusion
1880s, Personal Memoirs of General U. S. Grant (1885)
Context: The cause of the great War of the Rebellion against the United States will have to be attributed to slavery. For some years before the war began it was a trite saying among some politicians that 'A state half slave and half free cannot exist.' All must become slave or all free, or the state will go down. I took no part myself in any such view of the case at the time, but since the war is over, reviewing the whole question, I have come to the conclusion that the saying is quite true.

Disturbing the Universe (1979)
Context: A good cause can become bad if we fight for it with means that are indiscriminately murderous. A bad cause can become good if enough people fight for it in a spirit of comradeship and self-sacrifice. In the end it is how you fight, as much as why you fight, that makes your cause good or bad. <!-- Pt. 1, Ch. 4

PENN Address (2004)
Context: We used to wake up in the morning and the mist would be lifting we'd see thousands and thousands of people who'd been walking all night to our food station were we were working. One man — I was standing outside talking to the translator — had this beautiful boy and he was saying to me in Amharic, I think it was, I said I can't understand what he's saying, and this nurse who spoke English and Amharic said to me, he's saying will you take his son. He's saying please take his son, he would be a great son for you. I was looking puzzled and he said, "You must take my son because if you don't take my son, my son will surely die. If you take him he will go back to Ireland and get an education." Probably like the ones we're talking about today. I had to say no, that was the rules there and I walked away from that man, I've never really walked away from it. But I think about that boy and that man and that's when I started this journey that's brought me here into this stadium.
Because at that moment I became the worst scourge on God's green earth, a rock star with a cause. Christ! Except it isn't the cause. Seven thousand Africans dying every day of preventable, treatable disease like AIDS? That's not a cause, that's an emergency.

Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: No thinking man in this day can fail to recognise that one cannot properly evaluate an historical period without considering economic conditions. But much more one-sided is the view which maintains that all history is merely the result of economic conditions, under whose influence all other life phenomena have received form and imprint.
There are thousands of events in history which cannot be explained by purely economic reasons, or by them alone. It is quite possible to bring everything within the terms of a definite scheme, but the result is usually not worth the effort. There is scarcely an historical event to whose shaping economic causes have not contributed, but economic forces are not the only motive powers which have set everything else in motion. All social phenomena are the result of a series of various causes, in most cases so inwardly related that it is quite impossible clearly to separate one from the other. We are always dealing with the interplay of various causes which, as a rule, can be clearly recognised but cannot be calculated according to scientific methods.

All we know of science or of religion comes from philosophy. It lies behind and above all other knowledge we have or use.
My Philosophy (1965) http://www.foundingchurchdc.org/dc/ref/philo/index.htm.

The First Revelation, Chapter 5
Context: It needeth us to have knowing of the littleness of creatures and to hold as nought all-thing that is made, for to love and have God that is unmade. For this is the cause why we be not all in ease of heart and soul: that we seek here rest in those things that are so little, wherein is no rest, and know not our God that is All-mighty, All-wise, All-good. For He is the Very Rest. God willeth to be known, and it pleaseth Him that we rest in Him; for all that is beneath Him sufficeth not us. And this is the cause why that no soul is rested till it is made nought as to all things that are made. When it is willingly made nought, for love, to have Him that is all, then is it able to receive spiritual rest.

Source: Christ's Object Lessons (1900), Ch. 1, p. 22
Context: Christ had truths to present which the people were unprepared to accept or even to understand. For this reason also He taught them in parables. By connecting His teaching with the scenes of life, experience, or nature, He secured their attention and impressed their hearts. Afterward, as they looked upon the objects that illustrated His lessons, they recalled the words of the divine Teacher. To minds that were open to the Holy Spirit, the significance of the Saviour's teaching unfolded more and more. Mysteries grew clear, and that which had been hard to grasp became evident.
Jesus sought an avenue to every heart. By using a variety of illustrations, He not only presented truth in its different phases, but appealed to the different hearers. Their interest was aroused by figures drawn from the surroundings of their daily life. None who listened to the Saviour could feel that they were neglected or forgotten. The humblest, the most sinful, heard in His teaching a voice that spoke to them in sympathy and tenderness.
And He had another reason for teaching in parables. Among the multitudes that gathered about Him, there were priests and rabbis, scribes and elders, Herodians and rulers, world-loving, bigoted, ambitious men, who desired above all things to find some accusation against Him. Their spies followed His steps day after day, to catch from His lips something that would cause His condemnation, and forever silence the One who seemed to draw the world after Him. The Saviour understood the character of these men, and He presented truth in such a way that they could find nothing by which to bring His case before the Sanhedrim. In parables He rebuked the hypocrisy and wicked works of those who occupied high positions, and in figurative language clothed truth of so cutting a character that had it been spoken in direct denunciation, they would not have listened to His words, and would speedily have put an end to His ministry. But while He evaded the spies, He made truth so clear that error was manifested, and the honest in heart were profited by His lessons.

Peace, line 762-773 (our emphasis on 764)
Aristophanes was bald.
Peace (421 BC)
Context: Chorus [speaking for Aristophanes]: Yet I have not been seen frequenting the wrestling school intoxicated with success and trying to seduce young boys; but I took all my theatrical gear and returned straight home. I pained folk but little and caused them much amusement; my conscience rebuked me for nothing. Hence both grown men and youths should be on my side and I likewise invite the bald to give me their votes; for, if I triumph, everyone will say, both at table and at festivals, “Carry this to the bald man, give these cakes to the bald one, do not grudge the poet whose talent shines as bright as his own bare skull the share he deserves.”
(tr. O'Neill 1938, Perseus http://www.perseus.tufts.edu/hopper/text.jsp?doc=Aristoph.+Peace+762)

Age and Guile Beat Youth, Innocence, and a Bad Haircut (1996)

Touch Down 2 Cause Hell

Great English Short Stories (1957), selected and introduced by Isherwood, p. 267 <!-- [Laurel TM 674623] -->
Context: Horror is always aware of its cause; terror never is. That is precisely what makes terror terrifying.

Book I, line 313 (tr. Stallings)
Variant translation: Continual dropping wears away a stone.
Compare: "The soft droppes of rain pierce the hard marble; many strokes overthrow the tallest oaks", John Lyly, Euphues, 1579 (Arber's reprint), p. 81
De Rerum Natura (On the Nature of Things)

Dark Horse, written by Katy Perry, Jordan Houston, Lukasz Gottwald, Sarah Hudson, Max Martin, and Henry Walter
Song lyrics, Prism (2013)
Context: So you wanna play with magic?
Boy, you should know what you're falling for.
Baby do you dare to do this?
Cause I’m coming at you like a dark horse.

Letter to a Quaker (1798)
Context: I believe in one God, the first and great cause of all goodness. I also believe in Jesus Christ the redeemer of the world. I also believe in the Holy gost the comforter— here perhaps we may Differ a little as I believe Jesus Christ was from eternity and a part of the godhead — was Detached by the Father to Do a certain piece of service whioh was to take on Human Nature, which Human Nature was to suffer Death for the redemption of Mankind and when that service was compleatly fulfilled that he returned to and was consolidated with the Godhead. I further believe that all that are saved must be saved through the merits of Christ. I believe the Holy gost to be a part of the Divinity of the Father & son coequal with both is left here to comfort all that Hunger & thirst after righteousness a spark of which inhabit the breast of mankind as a monitor. These are apart of my ideas on the subject of religion.

Strange Horizons interview (2008)
Context: Every villain or villainous activity I have ever written about is a person or an activity that has actually lived or taken place. I invent nothing. When I wrote in Raising the Stones about the slavery practiced by one race and their reasons for it, those reasons were taken verbatim from arguments written in defense of Negro slavery by southern slave owners. Watch bullies at school. See how they delight in causing pain. See how little is done to change them. Imagine them grown, elected, put into power. They do grow, they are elected, they are put into power.

The Sixteenth Revelation, Chapter 83
Context: Our faith is a light by nature coming of our endless Day, that is our Father, God. In which light our Mother, Christ, and our good Lord, the Holy Ghost, leadeth us in this passing life. This light is measured discreetly, needfully standing to us in the night. The light is cause of our life; the night is cause of our pain and of all our woe: in which we earn meed and thanks of God. For we, with mercy and grace, steadfastly know and believe our light, going therein wisely and mightily.

1920s, The Progress of a People (1924)
Context: The propaganda of prejudice and hatred which sought to keep the colored men from supporting the national cause completely failed. The black man showed himself the same kind of citizen, moved by the same kind of patriotism, as the white man. They were tempted, but not one betrayed his country. Among well-nigh 400,000 colored men who were taken into the military service, about one-half had overseas experience. They came home with many decorations and their conduct repeatedly won high commendation from both American and European commanders.

not the press, which refused to cover the story — just coincidentally, their parent companies all happened to be lobbying for the bill; not the politicians, who were pretty much unanimously in favor of it; and not the companies, who had all but given up trying to stop it and decided it was inevitable. It was really stopped by the people, the people themselves. They killed the bill dead, so dead that when members of Congress propose something now that even touches the Internet, they have to give a long speech beforehand about how it is definitely not like SOPA; so dead that when you ask congressional staffers about it, they groan and shake their heads like it’s all a bad dream they’re trying really hard to forget; so dead that it’s kind of hard to believe this story, hard to remember how close it all came to actually passing, hard to remember how this could have gone any other way. But it wasn’t a dream or a nightmare; it was all very real.
And it will happen again. Sure, it will have yet another name, and maybe a different excuse, and probably do its damage in a different way. But make no mistake: The enemies of the freedom to connect have not disappeared. The fire in those politicians’ eyes hasn’t been put out. There are a lot of people, a lot of powerful people, who want to clamp down on the Internet. And to be honest, there aren’t a whole lot who have a vested interest in protecting it from all of that. Even some of the biggest companies, some of the biggest Internet companies, to put it frankly, would benefit from a world in which their little competitors could get censored. We can’t let that happen.
Freedom to Connect speech (2012)

This incident was the source of a statement commonly attributed to Goldman that occurs in several variants:
If I can't dance, it's not my revolution!
If I can't dance, I don't want your revolution!
If I can't dance, I don't want to be part of your revolution.
A revolution without dancing is not a revolution worth having.
If there won't be dancing at the revolution, I'm not coming.
Living My Life (1931)
Context: At the dances I was one of the most untiring and gayest. One evening a cousin of Sasha, a young boy, took me aside. With a grave face, as if he were about to announce the death of a dear comrade, he whispered to me that it did not behoove an agitator to dance. Certainly not with such reckless abandon, anyway. It was undignified for one who was on the way to become a force in the anarchist movement. My frivolity would only hurt the Cause.
I grew furious at the impudent interference of the boy. I told him to mind his own business. I was tired of having the Cause constantly thrown into my face. I did not believe that a Cause which stood for a beautiful ideal, for anarchism, for release and freedom from convention and prejudice, should demand the denial of life and joy. I insisted that our Cause could not expect me to become a nun and that the movement would not be turned into a cloister. If it meant that, I did not want it. "I want freedom, the right to self-expression, everybody's right to beautiful, radiant things." Anarchism meant that to me, and I would live it in spite of the whole world — prisons, persecution, everything. Yes, even in spite of the condemnation of my own closest comrades I would live my beautiful ideal. (p. 56)

Œdipus Coloneus, 880.
Bartlett's Familiar Quotations, 10th ed. (1919)

Source: Tristes Tropiques (1955), Chapter 9 : Guanabara, p. 86
Context: Not only does a journey transport us over enormous distances, it also causes us to move a few degrees up or down in the social scale. It displaces us physically and also — for better or for worse — takes us out of our class context, so that the colour and flavour of certain places cannot be dissociated from the always unexpected social level on which we find ourselves in experiencing them.

1940s, To Every Briton (1940)
Context: I appeal for cessation of hostilities, not because you are too exhausted to fight, but because war is bad in essence. You want to kill Nazism. You will never kill it by its indifferent adoption. Your soldiers are doing the same work of destruction as the Germans. The only difference is that perhaps yours are not as thorough as the Germans. If that be so, yours will soon acquire the same thoroughness as theirs, if not much greater. On no other condition can you win the war. In other words, you will have to be more ruthless than the Nazis. No cause, however just, can warrant the indiscriminate slaughter that is going on minute by minute. I suggest that a cause that demands the inhumanities that are being perpetrated today cannot be called just.

Source: Who Is Man? (1965), Ch. 5<!-- Manipulation and appreciation, p. 82 -->
Context: Fellowship depends on appreciation while manipulation is the cause of alienation: objects and I apart, things stand dead, and I am alone. What is more decisive: a life of manipulation distorts the image of the world. Reality is equated with availability: What I can manipulate is, what I cannot manipulate is not. A life of manipulation is the death of transcendence.

Source: Ideas have Consequences (1948), p. 32.
Context: The disappearance of the heroic ideal is always accompanied by the growth of commercialism. There is a cause-and-effect relationship here, for the man of commerce is by the nature of things a relativist; his mind is constantly on the fluctuating values of the marketplace, and there is no surer way to fail than to dogmatize and moralize about things.

Eat the Rich (1999)

Book I : The Beginnings, Ch. VI : An Assembly In Paradise
Penguin Island (1908)
Context: When the baptism of the penguins was known in Paradise, it caused neither joy nor sorrow, but an extreme surprise. The Lord himself was embarrassed. He gathered an assembly of clerics and doctors, and asked them whether they regarded the baptism as valid.

Perspectiva communis, translated by, and appearing in the notebooks (C.A._543r) of Leonardo da Vinci, as quoted by Martin Kemp, Leonardo Da Vinci: The Marvellous Works of Nature and Man (2006) p. 112.
Context: Among all the studies of natural causes and reasons, light most delights the contemplators; among the great things of mathematics, the certainty of its demonstrations most illustriously elevates the minds of its investigators; perspective must therefore be preferred to all human discourses and disciplines, in the study in which radiant lines are expounded by means of demonstrations and in which the glory is found not only of mathematics, but also physics: it is adorned with the flowers of one and the other.

Act IV, scene 1.
Sardanapalus (1821)
Context: But take this with thee: if I was not form'd
To prize a love like thine, a mind like thine,
Nor dote even on thy beauty — as I've doted
On lesser charms, for no cause save that such
Devotion was a duty, and I hated
All that look'd like a chain for me or others
(This even rebellion must avouch); yet hear
These words, perhaps among my last — that none
E'er valued more thy virtues, though he knew not
To profit by them…

Interview, live at Coachella http://www.youtube.com/watch?v=8YMwcXBePqE
Context: I've never really been into flags of any kind, cause flags can bring people together, but they always bring people together against other people, and I don't really consider myself to be a patriot in the sense that I say, 'okay, this is my nation,' I consider myself to be a child of this whole planet.

Source: Simone Weil : An Anthology (1986), The Power of Words (1937), p. 224
Context: What a country calls its vital economic interests are not the things which enable its citizens to live, but the things which enable it to make war; petrol is much more likely than wheat to be a cause of international conflict. Thus when war is waged it is for the purpose of safeguarding or increasing one's capacity to make war. International politics are wholly involved in this vicious cycle. What is called national prestige consists in behaving always in such a way as to demoralize other nations by giving them the impression that, if it comes to war, one would certainly defeat them. What is called national security is an imaginary state of affairs in which one would retain the capacity to make war while depriving all other countries of it. It amounts to this, that a self-respecting nation is ready for anything, including war, except for a renunciation of its option to make war. But why is it so essential to be able to make war? No one knows, any more than the Trojans knew why it was necessary for them to keep Helen. That is why the good intentions of peace-loving statesman are so ineffectual. If the countries were divided by a real opposition of interests, it would be possible to arrive at a satisfactory compromise. But when economic and political interests have no meaning apart from war, how can they be peacefully reconciled?

The Kasîdah of Hâjî Abdû El-Yezdî (1870), Note I : Hâjî Abdû, The Man
Context: The "Schedule of Doctrines" of the most liberal Christian Church insists upon human depravity, and the "absolute need of the Holy Spirit's agency in man's regeneration and sanctification."
But what have we here? The "original calamity" was either caused by God or arose without leave of God, in either case degrading God to man. It is the old dilemma whose horns are the irreconcilable attributes of goodness and omniscience in the supposed Creator of sin and suffering. If the one quality be predicable, the other cannot be predicable of the same subject. Far better and wiser is the essayist's poetical explanation now apparently despised because it was the fashionable doctrine of the sage bard's day:—

Source: Paths to Otherwhere (1996), Ch. 18
Context: What the Buddhists teach is to free yourself from the three great evils in life: greed — which means all kinds of craving — hatred, and delusion. But delusion is really the cause of the other two. We crave that which we delude ourselves into thinking will bring happiness; we hate those whom we delude ourselves into thinking stand to stop us from getting it.

"A Dissertation on the Doctrine of Ideas, &c."
The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements Vol. 1 (1788)

Spoken on his return to India from England as recorded in From Colombo to Almora (1904), Calcutta, p. 221
Context: No one ever landed on English soil with more hatred in his heart for a race than I did for the English, and, on this platform, are present English friends who can bear witness to the fact, but the more I lived among them, saw how the machine is working, the English national life, mixed with them, found where the heart-beat of the nation was, the more I loved them. There is none among you here present, my brothers, who loves the English people more than I do. You have to see what is going on there, and you have to mix with them. As the philosophy, our national philosophy of the Vedanta, has summarised all misfortune, all misery from that one cause, ignorance, herein also we must understand that the difficulties that arise between us and the English people are mostly due to that ignorance; we do not know them, they do not know us.

Source: Vestiges of the Natural History of Creation (1844), p. 26
Context: We advance from law to the cause of law, and ask, What is that? Whence have come all these beautiful regulations? Here science leaves us, but only to conclude, from other grounds, that there is a First Cause to which all others are secondary and ministrative, a primitive almighty will, of which these laws are merely the mandates. That great Being, who shall say where is his dwelling-place or what his history! Man pauses breathless at the contemplation of a subject so much above his finite faculties, and only can wonder and adore!

Why We Must Not Reelect President Bush (2004)
Context: War and occupation create innocent victims. We count the body bags of American soldiers; there have been more than 1000 in Iraq. The rest of the world also looks at the Iraqis who get killed daily. There have been 15 times more. Some were trying to kill our soldiers; far too many were totally innocent, including many women and children. Every innocent death helps the terrorists' cause by stirring anger against America and bringing them potential recruits.

Book I, ch. 24 (p. 28)
The Ladder of Perfection (1494)
Context: The purpose of prayer is not to inform our Lord what you desire, for He knows all your needs. It is to render you able and ready to receive the grace which our Lord will freely give you. This grace cannot be experienced until you have been refined and purified by the fire of desire in devout prayer. For although prayer is not the cause for which our Lord gives grace, it is nevertheless the means by which grace, freely given, comes to the soul.

Spiritual Freedom http://www.americanunitarian.org/spiritualfreedom.htm (1830)
Context: I call that mind free, which masters the senses, which protects itself against animal appetites, which contemns pleasure and pain in comparison to its own energy, which penetrates beneath the body and recognises its own reality and greatness, which passes life, not in asking what it shall eat or drink, but in hungering, thirsting, and seeking after righteousness.
I call that mind free, which escapes the bondage of matter, which, instead of stopping at the material universe and making it a prison wall, passes beyond it to its Author, and finds in the radiant signatures which everywhere bears of the Infinite Spirit, helps to its own spiritual enlightenment.
I call that mind free, which jealously guards its intellectual rights and powers, which calls no man master, which does not content itself with a passive or hereditary faith, which opens itself to light whencesoever it may come, which receives new truth as an angel from heaven.
I call that mind free, which sets no bounds to its love, which is not imprisoned in itself or in a sect, which recognises in all human beings the image of God and the rights of his children, which delights in virtue and sympathizes with suffering wherever they are seen, which conquers pride, anger, and sloth, and offers itself up a willing victim to the cause of mankind.

On her portrayal of Theseus in her books, in her "Author's Note", p. 333
The King Must Die (1958)
Context: Men who hover over their opponents have no cause to evolve a science of wrestling; and Theseus is conventionally shown in combat with hulking of monstrous enemies, living by his wits. The tradition that he emulated the feats of Herakles may well embalm some ancient sneer at the over-compensation of a small assertive man. Napoleon comes to mind.
If one examines the legend in this light, a well-defined personality emerges. It is that of a light-weight; brave and aggressive, physically tough and quick; highly sexed and rather promiscuous; touchily proud, but with a feeling for the underdog; resembling Alexander in his precocious competence, gift of leadership, and romantic sense of destiny.

Cross of Gold Speech (1896)
Context: This is not a contest between persons. The humblest citizen in all the land, when clad in the armor of a righteous cause, is stronger than all the hosts of error. I come to speak to you in defence of a cause as holy as the cause of liberty—the cause of humanity.

As quoted in NEA Journal : The Journal of the National Education Association‎ Vol. 41 (1952) p. 300
Context: One of the basic causes for all the trouble in the world today is that people talk too much and think too little. They act too impulsively without thinking. I am not advocating in the slightest that we become mutes with our voices stilled because of fear of criticism of what we might say. That is moral cowardice. And moral cowardice that keeps us from speaking our minds is as dangerous to this country as irresponsible talk. The right way is not always the popular and easy way. Standing for right when it is unpopular is a true test of moral character. The importance of individual thinking to the preservation of our democracy and our freedom cannot be overemphasized. The broader sense of the concept of your role in the defense of democracy is that of the citizen doing his most for the preservation of democracy and peace by independent thinking, making that thinking articulate by translating it into action at the ballot boxes, in the forums, and in everyday life, and being constructive and positive in that thinking and articulation. The most precious thing that democracy gives to us is freedom. You and I cannot escape the fact that the ultimate responsibility for freedom is personal. Our freedoms today are not so much in danger because people are consciously trying to take them away from us as they are in danger because we forget to use them. Freedom unexercised may be freedom forfeited. The preservation of freedom is in the hands of the people themselves — not of the government.

End of Ch. 10<!-- quoted in The Advancement of Science, and Its Burdens (1986) by p. 232 -->; the "Congregation of the Index" (the official inquisition censors) declared<!-- on 15 May 1620 --> that the last sentence of this statement was one of eleven passages which should be removed from the work, in this case because it was perceived as implying that God designed things in accord with the Copernican system, rather than that of Ptolemy.
De revolutionibus orbium coelestium (1543)
Context: The forward and backward arcs appear greater in Jupiter than in Saturn and smaller than in Mars, and on the other hand greater in Venus than in Mercury. This reversal in direction appears more frequently in Saturn than in Jupiter, and also more rarely in Mars and Venus than in Mercury. Moreover, when Saturn, Jupiter, and Mars rise at sunset, they are nearer to the earth than when they set in the evening or appear at a later hour. But Mars in particular, when it shines all night, seems to equal Jupiter in size, being distinguished only by its reddish color. Yet in the other configurations it is found barely among the stars of the second magnitude, being recognized by those who track it with assiduous observations. All these phenomena proceed from the same cause, which is the earth's motion.
Yet none of these phenomena appears in the fixed stars. This proves their immense height, which makes even the sphere of the annual motion, or its reflection, vanish from before our eyes. For, every visible object has some measure of distance beyond which it is no longer seen, as is demonstrated in optics. From Saturn, the highest of the planets, to the sphere of the fixed stars there is an additional gap of the largest size. This is shown by the twinkling lights of the stars. By this token in particular they are distinguished from the planets, for there had to be a very great difference between what moves and what does not move. So vast, without any question, is the divine handiwork of the most excellent Almighty.

1960s, Inaugural address (1965)
Context: We aspire to nothing that belongs to others. We seek no dominion over our fellow man, but man's dominion over tyranny and misery. But more is required. Men want to be a part of a common enterprise—a cause greater than themselves. Each of us must find a way to advance the purpose of the Nation, thus finding new purpose for ourselves. Without this, we shall become a nation of strangers.

The Age for Love
Context: I bore with the ill-humor of my chief. What would he have said if he had known that I had in my pocket an interview and in my head an anecdote which were material for a most successful story? And he has never had either the interview or the story. Since then I have made my way in the line where he said I should fail. I have lost my innocent look and I earn my thirty thousand francs a year, and more. I have never had the same pleasure in the printing of the most profitable, the most brilliant article that I had in consigning to oblivion the sheets relating my visit to Nemours. I often think that I have not served the cause of letters as I wanted to, since, with all my laborious work I have never written a book. And yet when I recall the irresistible impulse of respect which prevented me from committing toward a dearly loved master a most profitable but infamous indiscretion, I say to myself, "If you have not served the cause of letters, you have not betrayed it." And this is the reason, now that Fauchery is no longer of this world, that it seems to me that the time has come for me to relate my first interview. There is none of which I am more proud.

Source: Bernard Shaw in Twilight (1943), IV
Context: He never invested his whole moral capital in a man, a book, or a cause, but treasured up wisdom wherever it could be picked up, always with scrupulous acknowledgment … His eclecticism saving him from the cycle of hope-disillusion-despair, his highest effectiveness was as a skirmisher in the daily battle for light and justice, as a critic of new doctrine and a refurbisher of old, as a voice of warning and encouragement. That his action has not been in vain, we can measure by how little Shaw's iconoclasm stirs our blood; we no longer remember what he destroyed that was blocking our view.

Article on Philosophy, Vol. 25, p. 667, as quoted in Main Currents of Western Thought : Readings in Western European Intellectual History from the Middle Ages to the Present (1978) by Franklin Le Van Baumer
Variant translation: Reason is to the philosopher what grace is to the Christian. Grace moves the Christian to act, reason moves the philosopher. Other men walk in darkness; the philosopher, who has the same passions, acts only after reflection; he walks through the night, but it is preceded by a torch. The philosopher forms his principles on an infinity of particular observations. … He does not confuse truth with plausibility; he takes for truth what is true, for forgery what is false, for doubtful what is doubtful, and probable what is probable. … The philosophical spirit is thus a spirit of observation and accuracy.
L'Encyclopédie (1751-1766)
Context: Reason is to the philosopher what grace is to the Christian.
Grace causes the Christian to act, reason the philosopher. Other men are carried away by their passions, their actions not being preceded by reflection: these are the men who walk in darkness. On the other hand, the philosopher, even in his passions, acts only after reflection; he walks in the dark, but by a torch.
The philosopher forms his principles from an infinity of particular observations. Most people adopt principles without thinking of the observations that have produced them, they believe the maxims exist, so to speak, by themselves. But the philosopher takes maxims from their source; he examines their origin; he knows their proper value, and he makes use of them only in so far as they suit him.
Truth is not for the philosopher a mistress who corrupts his imagination and whom he believes to be found everywhere; he contents himself with being able to unravel it where he can perceive it. He does not confound it with probability; he takes for true what is true, for false what is false, for doubtful what is doubtful, and probable what is only probable. He does more, and here you have a great perfection of the philosopher: when he has no reason by which to judge, he knows how to live in suspension of judgment...
The philosophical spirit is, then, a spirit of observation and exactness, which relates everything to true principles...

1950s, Loving Your Enemies (Christmas 1957)
Context: Another reason why we must love our enemies is that hate scars the soul and distorts the personality. Mindful that hate is an evil and dangerous force, we too often think of what it does to the person hated. This is understandable, for hate bring irreparable damage to its victims. We have seen its ugly consequences in the ignominious deaths brought to six million Jews by a hate-obsessed madman named Hitler, in the unspeakable violence inflicted upon Negroes by blood-thirsty mobs, in the dark horrors of war, and in the terrible indignities and injustices perpetrated against millions of God's children by unconscionable oppressors.
But there is another side which we must never overlook. Hate is just as injurious to the person who hates. Like an unchecked cancer, hate corrodes the personality and eats away its vital unity. Hate destroys a man's sense of values and his objectivity. It causes him to describe the beautiful as ugly and the ugly as beautiful, and to confuse the true with the false and the false with the true.

Dream Days (1898), The Reluctant Dragon
Context: "Our villagers are the biggest story-tellers in all the country round. It's a known fact. You're a stranger in these parts, or else you'd have heard it already. All they want is a fight. They're the most awful beggars for getting up fights — it's meat and drink to them. … I've no doubt they've been telling you what a hero you were, and how you were bound to win, in the cause of right and justice, and so on; but let me tell you, I came down the street just now, and they were betting six to four on the dragon freely!"
"Six to four on the dragon!" murmured St. George sadly, resting his cheek on his hand. "This is an evil world, and sometimes I begin to think that all the wickedness in it is not entirely bottled up inside the dragons..."

First Mansions, Ch. 1, as translated by E. Allison Peers (1961) p. 18
Interior Castle (1577)
Context: It is no small pity, and should cause us no little shame, that, through our own fault, we do not understand ourselves, or know who we are. Would it not be a sign of great ignorance, my daughters, if a person were asked who he was, and could not say, and had no idea who his father or mother was, or from what country he came? Though that is a great stupidity, our own is incomparably greater if we make no attempt to discover what we are, and only know that we are living in these bodies and have a vague idea, because we have heard it, and because our faith tells us so, that we possess souls. As to what good qualities there may be in our souls, or who dwells within them, or how precious they are — those are things which seldom consider and so we trouble little about carefully preserving the soul's beauty. All our interest is centred in the rough setting of the diamond and in the outer wall of the castle – that is to say in these bodies of ours.

Table-Talk (1857)
Context: The Laws of Nature are just, but terrible. There is no weak mercy in them. Cause and consequence are inseparable and inevitable. The elements have no forbearance. The fire burns, the water drowns, the air consumes, the earth buries. And perhaps it would be well for our race if the punishment of crimes against the Laws of Man were as inevitable as the punishment of crimes against the Laws of Nature, — were Man as unerring in his judgments as Nature.

Notes Toward a Supreme Fiction (1942), It Must Change
Context: The bees came booming as if they had never gone,
As if hyacinths had never gone. We say
This changes and that changes. Thus the constant Violets, doves, girls, bees and hyacinths
Are inconstant objects of inconstant cause
In a universe of inconstancy. This meansNight-blue is an inconstant thing. The seraph
Is satyr in Saturn, according to his thoughts.

Source: Fares, Please! (1915), Everything Upside Down, p. 185
Context: Christmas turns everything upside down. This is the central truth of the incarnation — "Immanuel, God with us." The upside of heaven come down to earth. "The Word was made flesh, and dwelt among us, and we beheld his glory,... full of grace and truth." Men miss the entire meaning of Jesus when they see in him the highest upreach of man; he is God reaching down and making common cause with man's struggle. The meaning of Christmas puts down the mighty things in men's minds from their seats — place, riches, talents — and exalts the things of low degree — humility, simplicity, and trust.

Source: The Campaign (1704), Line 101.
Context: Great souls by instinct to each other turn,
Demand alliance, and in friendship burn;
A sudden friendship, while with stretched-out rays
They meet each other, mingling blaze with blaze.
Polished in courts, and hardened in the field,
Renowned for conquest, and in council skilled,
Their courage dwells not in a troubled flood
Of mounting spirits, and fermenting blood:
Lodged in the soul, with virtue overruled,
Inflamed by reason, and by reason cooled,
In hours of peace content to be unknown.
And only in the field of battle shown:
To souls like these, in mutual friendship joined,
Heaven dares intrust the cause of humankind.

The Spirit of Revolt (1880)
Context: In periods of frenzied haste toward wealth, of feverish speculation and of crisis, of the sudden downfall of great industries and the ephemeral expansion of other branches of production, of scandalous fortunes amassed in a few years and dissipated as quickly, it becomes evident that the economic institutions which control production and exchange are far from giving to society the prosperity which they are supposed to guarantee; they produce precisely the opposite result. … Human society is seen to be splitting more and more into two hostile camps, and at the same time to be subdividing into thousands of small groups waging merciless war against each other. Weary of these wars, weary of the miseries which they cause, society rushes to seek a new organization; it clamors loudly for a complete remodeling of the system of property ownership, of production, of exchange and all economic relations which spring from it.

Letter to Samuel "Sam" Chapman (June 1907)
Context: The South went to war on account of slavery. South Carolina went to war, as she said in her secession proclamation, because slavery would not be secure under Lincoln. South Carolina ought to know what was the cause for her seceding. The truth is the modern Virginians departed from the teachings of the Father's.

Source: Awaken the Giant Within (1992), p. 511
Context: Live life fully while you're here. Experience everything. Take care of yourself and your friends. Have fun, be crazy, be weird. Go out and screw up! You're going to anyway, so you might as well enjoy the process. Take the opportunity to learn from your mistakes: find the cause of your problem and eliminate it. Don't try to be perfect; just be an excellent example of being human.

1850s, Third Annual Message to Congress (1852)
Context: The whole country is full of enterprise. Our common schools are diffusing intelligence among the people and our industry is fast accumulating the comforts and luxuries of life. This is in part owing to our peculiar position, to our fertile soil and comparatively sparse population; but much of it is also owing to the popular institutions under which we live, to the freedom which every man feels to engage in any useful pursuit according to his taste or inclination, and to the entire confidence that his person and property will be protected by the laws. But whatever may be the cause of this unparalleled growth in population, intelligence, and wealth, one thing is clear — that the Government must keep pace with the progress of the people. It must participate in their spirit of enterprise, and while it exacts obedience to the laws and restrains all unauthorized invasions of the rights of neighboring states, it should foster and protect home industry and lend its powerful strength to the improvement of such means of intercommunication as are necessary to promote our internal commerce and strengthen the ties which bind us together as a people.
It is not strange, however much it may be regretted, that such an exuberance of enterprise should cause some individuals to mistake change for progress and the invasion of the rights of others for national prowess and glory. The former are constantly agitating for some change in the organic law, or urging new and untried theories of human rights. The latter are ever ready to engage in any wild crusade against a neighboring people, regardless of the justice of the enterprise and without looking at the fatal consequences to ourselves and to the cause of popular government. Such expeditions, however, are often stimulated by mercenary individuals, who expect to share the plunder or profit of the enterprise without exposing themselves to danger, and are led on by some irresponsible foreigner, who abuses the hospitality of our own Government by seducing the young and ignorant to join in his scheme of personal ambition or revenge under the false and delusive pretense of extending the area of freedom. These reprehensible aggressions but retard the true progress of our nation and tarnish its fair fame. They should therefore receive the indignant frowns of every good citizen who sincerely loves his country and takes a pride in its prosperity and honor.

Upon The Mother Of The Gods (c. 362-363)
Context: It is not Matter itself that is here meant, but the ultimate Cause of things incorporeal, which also existed before Matter. Moreover, it is asserted by Heraclitus: "Death unto souls is but a change to liquid." This Attis, therefore, the intelligible Power, the holder together of things material below the Moon, having intercourse with the pre-ordained Cause of Matter, holds intercourse therewith, not as a male with a female, but as though flowing into it, since he is the same with it.

Source: Letter to his daughter (1978), p. 69.
Context: in Western estimation it is preferable to be a communist leader of a communist state, than to be a non-communist leader of a non-communist state having friendly relations with communist states. The anomaly does not cease here. It is even more dangerous to be pro-West. One disagreement in defence of a national cause, and out goes that civilian leader by a coup d'etat. He gets replaced by a tin-pot military dictator who would not dare to disagree about anything, including the vital national interests of his country.

Hansard http://www.publications.parliament.uk/pa/cm200607/cmhansrd/cm070627/debtext/70627-0003.htm, Last official words as Prime Minister, said at Prime Minister's Questions on 27 June 2007.
2000s
Context: Some may belittle politics but we who are engaged in it know that it is where people stand tall. Although I know that it has many harsh contentions, it is still the arena that sets the heart beating a little faster. If it is, on occasions, the place of low skulduggery, it is more often the place for the pursuit of noble causes. I wish everyone, friend or foe, well. That is that. The end.

Misnad al-Imām al-Hādī, p. 302.
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