Quotes about challenge

page 14

Public power (1990) Volume 48. American Public Power Association. p. 9
1990s

Books, Absolute Magic - A Model for Powerful Close-Up Performance (2003) second edition

Lutuli's Acceptance Speech http://www.nobelprize.org/nobel_prizes/peace/laureates/1960/lutuli-acceptance.html of the Nobel Peace Prize (December 10, 1961).
Nobel Prize acceptance speech (1961)

Cynthia Eagle Russett. Sexual Science: The Victorian Construction of Womanhood. Harvard University Press, 2009. Abstract

Address to the United Nations (26 September 2012)
Crisis in Syria

Source: 1980s, Laws of Media: The New Science (with Eric McLuhan) (1988), p. 43

How I Became a Keynesian (2009)

From Suetonius, The Twelve Caesars, ch. 28

Source: My Share Of The Task (2013), p. 95-96

" To The Stone-Cutters http://www.tnellen.com/cybereng/poetry/stone.html" in Tamar and Other Poems (1924)

Pt. 2
Travels With Charley: In Search of America (1962)

Toward a New Christianity (1967), p. 7

2000s, 2008, Concession speech (2008)

Source: "Space Lifeguard : An Interview with Gene Kranz" at Space.com (11 April 2000)
Context: In many ways we have the young people, we have the talent, we have the imagination, we have the technology. But I don't believe we have the leadership and the willingness to accept risk, to achieve great goals. I believe we need a long-term national commitment to explore the universe. And I believe this is an essential investment in the future of our nation — and our beautiful, but environmentally challenged planet.

Introduction, p. xiii
Bernard Shaw: A Reassessment (1969)
Context: When we are lulled into somnolence by lack of challenge every molehill tends to become a mountain, every minor inconvenience an intolerable imposition. For a self-chosen reality tends to become a prison. The factors that protect and insulate civilized man can easily end by suffocating him unless he possesses a high degree of self-discipline, the 'highly developed vital sense' that Shaw speaks of. And since clever and sensitive people are inclined to lack self-discipline, a high degree of culture usually involves a high degree of pessimism. This is what has happened to Western civilisation over the past two centuries. It explains why so many distinguished artists, writers and musicians have taken such a negative view of the human situation.

1961, Inaugural Address
Context: To those old allies whose cultural and spiritual origins we share, we pledge the loyalty of faithful friends. United, there is little we cannot do in a host of cooperative ventures. Divided, there is little we can do — for we dare not meet a powerful challenge at odds and split asunder.

Source: Confessions of a Philosopher (1997), p. 157
Context: As Voltaire once remarked, "It is the privilege of the real genius, especially one who opens up a new path, to make great mistakes with impunity." The Copernican revolution brought about by Kant was, I think, the most important single turning point in the history of philosophy. For that reason there has been, ever since, a watershed in understanding between those who have taken his work on board and those who have not. For a good many of the problems he uncovered, the solutions he put forward have not stood the test of time, but his uncovering of the problems remains the most illuminating thing a philosopher has ever done. Because of the fundamental character of these problems, and because Kant did not solve them, confronting them has been the most important challenge to philosophy ever since.

3001: The Final Odyssey (1997)
1990s
Context: Finally, I would like to assure my many Buddhist, Christian, Hindu, Jewish, and Muslim friends that I am sincerely happy that the religion which Chance has given you has contributed to your peace of mind (and often, as Western medical science now reluctantly admits, to your physical well-being). Perhaps it is better to be un-sane and happy, than sane and un-happy. But it is the best of all to be sane and happy. Whether our descendants can achieve that goal will be the greatest challenge of the future. Indeed, it may well decide whether we have any future.

Toward an Activist Spirituality (2003)
Context: Much of our magic and our community work is about creating spaces of refuge from a harsh and often hostile world, safe places where people can heal and regenerate, renew our energies and learn new skills. In that work, we try to release guilt, rage, and frustration, and generally turn them into positive emotions.
Safety and refuge and healing are important aspects of spiritual community. But they are not the whole of spirituality. Feeling good is not the measure by which we should judge our spiritual work. Ritual is more than self-soothing activity.
Spirituality is also about challenge and disturbance, about pushing our edges and giving us the support we need to take great risks. The Goddess is not just a light, happy maiden or a nurturing mother. She is death as well as birth, dark as well as light, rage as well as compassion — and if we shy away from her fiercer embrace we undercut both her own power and our own growth.

Source: Twenty Years at Hull-House (1910), Ch. 16
Context: I have come to believe … that the stage may do more than teach, that much of our current moral instruction will not endure the test of being cast into a lifelike mold, and when presented in dramatic form will reveal itself as platitudinous and effete. That which may have sounded like righteous teaching when it was remote and wordy, will be challenged afresh when it is obliged to simulate life itself.

Source: Way Station (1963), Ch. 18
Context: Hank Fisher would tell how he'd tried to break into the house and couldn't and there'd be others who would try to break into the house and there'd be hell to pay.
Enoch sweated, thinking of it.
All the years of keeping out of people's way, all the years of being unobtrusive would be for nothing then. This strange house upon a lonely ridge would become a mystery for the world, and a challenge and a target for all the crackpots of the world.

1990s, Nobel Prize acceptance speech (1993)
Context: Together, we join two distinguished South Africans, the late Chief Albert Lutuli and His Grace Archbishop Desmond Tutu, to whose seminal contributions to the peaceful struggle against the evil system of apartheid you paid well-deserved tribute by awarding them the Nobel Peace Prize. It will not be presumptuous of us if we also add, among our predecessors, the name of another outstanding Nobel Peace Prize winner, the late Rev Martin Luther King Jr. He, too, grappled with and died in the effort to make a contribution to the just solution of the same great issues of the day which we have had to face as South Africans. We speak here of the challenge of the dichotomies of war and peace, violence and non-violence, racism and human dignity, oppression and repression and liberty and human rights, poverty and freedom from want.

Source: Unlimited Power (1986), p. 413
Context: I challenge you to make your life a masterpiece. I challenge you to join the ranks of those people who live what they teach, who walk their talk. They are the models of excellence the rest of the world marvels about. Join this unique team of people known as the few who do versus the many who wish — result-oriented people who produce their life exactly as they desire it.

1963, Limited Nuclear Test Ban Treaty speech
Context: I do not say that a world without aggression or threats of war would be an easy world. It will bring new problems, new challenges from the Communists, new dangers of relaxing our vigilance or of mistaking their intent. But those dangers pale in comparison to those of the spiraling arms race and a collision course towards war. Since the beginning of history, war has been mankind’s constant companion. It has been the rule, not the exception. Even a nation as young and as peace-loving as our own has fought through eight wars.

1961, Address to ANPA
Context: I want to talk about our common responsibilities in the face of a common danger. The events of recent weeks may have helped to illuminate that challenge for some; but the dimensions of its threat have loomed large on the horizon for many years. Whatever our hopes may be for the future — for reducing this threat or living with it — there is no escaping either the gravity or the totality of its challenge to our survival and to our security — a challenge that confronts us in unaccustomed ways in every sphere of human activity.
This deadly challenge imposes upon our society two requirements of direct concern both to the press and to the President — two requirements that may seem almost contradictory in tone, but which must be reconciled and fulfilled if we are to meet this national peril. I refer, first, to the need for a far greater public information; and, second, to the need for far greater official secrecy.

A Conversation with Ward Cunningham (2003), The Simplest Thing that Could Possibly Work
Context: I actually enjoy complexity that's empowering. If it challenges me, the complexity is very pleasant. But sometimes I must deal with complexity that's disempowering. The effort I invest to understand that complexity is tedious work. It doesn't add anything to my abilities.

This is not sports coaching where a coach would simply tell others what to do, but is a work-based form of coaching, sometimes called executive coaching.
Source: Your Job-Hunt Ltd – Advice from an Award-Winning Asian Headhunter (2003), Successful Recruitment in a Week (2012) https://books.google.ae/books?id=p24GkAsgjGEC&printsec=frontcover&dq=nigel+cumberland&hl=en&sa=X&ved=0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIGjAA#v=onepage&q=nigel%20cumberland&f=false, Managing Teams in a Week (2013) https://books.google.ae/books?id=qZjO9_ov74EC&printsec=frontcover&dq=nigel+cumberland&hl=en&sa=X&ved=0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIIDAB#v=onepage&q=nigel%20cumberland&f=false, Secrets of Success at Work – 50 techniques to excel (2014) https://books.google.ae/books?id=4S7vAgAAQBAJ&printsec=frontcover&dq=nigel+cumberland&hl=en&sa=X&ved=0ahUKEwjF75Xw0IHNAhULLcAKHazACBMQ6AEIJjAC#v=onepage&q=nigel%20cumberland&f=false, p.47

On Freedom (1958)
Context: The true Enlightenment thinker, the true rationalist, never wants to talk anyone into anything. No, he does not even want to convince; all the time he is aware that he may be wrong. Above all, he values the intellectual independence of others too highly to want to convince them in important matters. He would much rather invite contradiction, preferably in the form of rational and disciplined criticism. He seeks not to convince but to arouse — to challenge others to form free opinions.

Source: The Subversion of Christianity (1984), p. 133
Context: Revelation … unavoidably challenges the institution and established power, no matter what form this may take. But the adulteration by political power has changed all this. Christianity has become a religion of conformity, of integration into the social body. It has come to be regarded as useful for social cohesion (the exact opposite of what it is in its source and truth). Alternatively, it has become a flight from political or concrete reality, a flight into the spiritual world, into the cultivation of the inner life, into mysticism, and hence an evasion of the present world.

As quoted in "KA-POW! Spider-Man: Turn Off the Dark" http://www.vogue.com/magazine/article/ka-pow-spider-man-turn-off-the-dark/ by Adam Green at Vogue.com
Context: Spider-Man is a genuine American myth with a dark, primal power … but it’s also got this great superhero, and — hey! — he can fly through the theater at 40 miles an hour. It’s got villains, it’s got skyscrapers, it’s colorful, it’s Manhattan. I knew it would be a challenge, but I saw the inherent theatricality in it, and I couldn’t resist.

Speech on the opening day of Disneyland (17 July 1955) https://www.youtube.com/watch?v=Bf2TMwtCUr4
Context: To all who come to this happy place: Welcome. Disneyland is your land. Here age relives fond memories of the past, and here youth may savor the challenge and promise of the future. Disneyland is dedicated to the ideals, the dreams, and the hard facts that have created America; with the hope that it will be a source of joy and inspiration to all the world.

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

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

The Universe of Experience: A Worldview Beyond Science and Religion (1974)
Context: The basic challenge to mankind is not population, poverty, war, technology, pollution, religious or racial intolerance, or blind nationalism, but an underlying nihilism promoting violence and frustrating sane policies on these issues.... the only hope lies in the emergence of a potentially worldwide consensus of heart, mind, and will, appealing to all sane men and women everywhere... The time has come for the west to speak to the world in universal terms.... the consensus, if it comes, is likely to surprise by its suddenness, timeliness, and universality.

The Future of Ideas (2001)
Context: A time is marked not so much by ideas that are argued about as by ideas that are taken for granted. The character of an era hangs upon what needs no defense. Power runs with ideas that only the crazy would draw into doubt. The "taken for granted" is the test of sanity; "what everyone knows" is the line between us and them.
This means that sometimes a society gets stuck. Sometimes these unquestioned ideas interfere, as the cost of questioning becomes too great. In these times, the hardest task for social or political activists is to find a way to get people to wonder again about what we all believe is true. The challenge is to sow doubt.

Post-Presidency, Nobel lecture (2002)
Context: Ladies and gentlemen: Twelve years ago, President Mikhail Gorbachev received your recognition for his preeminent role in ending the Cold War that had lasted fifty years. But instead of entering a millennium of peace, the world is now, in many ways, a more dangerous place. The greater ease of travel and communication has not been matched by equal understanding and mutual respect. There is a plethora of civil wars, unrestrained by rules of the Geneva Convention, within which an overwhelming portion of the casualties are unarmed civilians who have no ability to defend themselves. And recent appalling acts of terrorism have reminded us that no nations, even superpowers, are invulnerable. It is clear that global challenges must be met with an emphasis on peace, in harmony with others, with strong alliances and international consensus.

"Fear", pp. 47, Harper Row 1966
Native Son (1940)

"Anton Ego" in Ratatouille (2007)
Context: In many ways, the work of a critic is easy. We risk very little, yet enjoy a position over those who offer up their work and their selves to our judgment. We thrive on negative criticism, which is fun to write and to read. But the bitter truth we critics must face, is that in the grand scheme of things, the average piece of junk is probably more meaningful than our criticism designating it so. But there are times when a critic truly risks something, and that is in the discovery and defense of the new. The world is often unkind to new talents, new creations. The new needs friends. Last night, I experienced something new; an extraordinary meal from a singularly unexpected source. To say that both the meal and its maker have challenged my preconceptions about fine cooking, is a gross understatement. They have rocked me to my core. In the past, I have made no secret of my disdain for Chef Gusteau's famous motto, "Anyone can cook". But I realize — only now do I truly understand what he meant. Not everyone can become a great artist, but a great artist can come from anywhere. It is difficult to imagine more humble origins than those of the genius now cooking at Gusteau's, who is, in this critic's opinion, nothing less than the finest chef in France. I will be returning to Gusteau's soon, hungry for more.

Toward an Activist Spirituality (2003)
Context: On some deep cosmic level, we are all one, and within us we each contain the potential for good and for destruction, for compassion and hate, for generosity and greed. But even if I acknowledge the full range of impulses within myself, that doesn't erase the differences between a person acting from compassion and love, and another choosing to act from hate and greed. Moreover, it doesn't erase my responsibility to challenge a system which furthers hate and greed. If I don't resist such a system, I am complicit in what it does. I join the perpetrators in oppressing the victims.

A Principled Leader (2004)
Context: After 9-11, I told our senior management team that this was a tremendous leadership challenge that each of us was facing and I wanted them to be courageous. I wanted them to be decisive, to not shirk away from taking tough actions. I also told them to be compassionate. If the organization believed that they were not compassionate, particularly in these times, they would lose their privilege to lead. I wouldn’t be the one to take away their leadership – the organization – the people — would. Compassion can be offered without sacrificing a sense of urgency or a strong will to win. That’s one of the values I believe in very strongly, and I talk about it in the organization. I want to win the right way. I’m very competitive. I’ve got a strong will to win, but I want to win the right way. That’s my focus.<!-- ** p. 17

Address to the United Nations (1963)
Context: When we talk of the equality of man, we find, also, a challenge and an opportunity; a challenge to breathe new life into the ideals enshrined in the Charter, an opportunity to bring men closer to freedom and true equality. and thus, closer to a love of peace.
The goal of the equality of man which we seek is the antithesis of the exploitation of one people by another with which the pages of history and in particular those written of the African and Asian continents, speak at such length.
Exploitation, thus viewed, has many faces. But whatever guise it assumes, this evil is to be shunned where it does not exist and crushed where it does.

1960, The New Frontier
Context: For the harsh facts of the matter are that we stand on this frontier at a turning-point in history. We must prove all over again whether this nation — or any nation so conceived — can long endure — whether our society — with its freedom of choice, its breadth of opportunity, its range of alternatives — can compete with the single-minded advance of the Communist system. Can a nation organized and governed such as ours endure? That is the real question. Have we the nerve and the will? Can we carry through in an age where we will witness not only new breakthroughs in weapons of destruction — but also a race for mastery of the sky and the rain, the ocean and the tides, the far side of space and the inside of men's minds? Are we up to the task — are we equal to the challenge? Are we willing to match the Russian sacrifice of the present for the future — or must we sacrifice our future in order to enjoy the present? That is the question of the New Frontier. That is the choice our nation must make — a choice that lies not merely between two men or two parties, but between the public interest and private comfort — between national greatness and national decline — between the fresh air of progress and the stale, dank atmosphere of "normalcy" — between determined dedication and creeping mediocrity. All mankind waits upon our decision. A whole world looks to see what we will do. We cannot fail their trust, we cannot fail to try.

Truman Library address (2006)
Context: My friends, our challenge today is not to save Western civilization — or Eastern, for that matter. All civilization is at stake, and we can save it only if all peoples join together in the task.
You Americans did so much, in the last century, to build an effective multilateral system, with the United Nations at its heart. Do you need it less today, and does it need you less, than 60 years ago?
Surely not. More than ever today, Americans, like the rest of humanity, need a functioning global system through which the world’s peoples can face global challenges together. And in order to function more effectively, the system still cries out for far-sighted American leadership, in the Truman tradition.
I hope and pray that the American leaders of today, and tomorrow, will provide it.

The Personality of Jesus (1932)
Context: By his own experience of God and his estimate of man, by his emphasis upon and practice of brotherhood, by his repudiation of hatred and violence, while attacking with audacity deeply entrenched inequities, and by his vicarious suffering on the cross, Jesus awakens, challenges and inspires us to take up the cross and follow in his sacrificially redemptive steps. Thus we are saved and thus society must be redeemed.

"Remaining Awake Through a Great Revolution" (31 March 1968)
1960s
Context: On some positions, Cowardice asks the question, "Is it safe?" Expediency asks the question, "Is it politic?" And Vanity comes along and asks the question, "Is it popular?" But Conscience asks the question "Is it right?" And there comes a time when one must take a position that is neither safe, nor politic, nor popular, but he must do it because Conscience tells him it is right. I believe today that there is a need for all people of good will to come together with a massive act of conscience and say in the words of the old Negro spiritual, "We ain't goin' study war no more." This is the challenge facing modern man.

Seton Hall Address (2002)
Context: It is customary at occasions such as this for some old person to pass on his accumulated pearls of wisdom and life story to the young.
But this is not a customary year. It is a year marked by distinctive tragedy and challenge, by events that no one at last year’s commencement ceremony could have possibly anticipated. The attacks on the World Trade Center and the Pentagon took the lives of so many — Seton Hall graduates among them — and have affected us so deeply that it is impossible to speak here today without acknowledging the witness to tragedy which this University and its students have borne.
These events delivered a four-fold shock to us and our country. The shock of our country, under attack. The shock that others would hate so much that they would kill themselves to hurt us. The shock of death to the youthful and innocent. The shock that the murderers would claim to have acted in the name of God.

1930s, Address at the Dedication of the Memorial on the Gettysburg Battlefield (1938)
Context: Lincoln spoke in solace for all who fought upon this field; and the years have laid their balm upon their wounds. Men who wore the blue and men who wore the gray are here together, a fragment spared by time. They are brought here by the memories of old divided loyalties, but they meet here in united loyalty to a united cause which the unfolding years have made it easier to see. All of them we honor, not asking under which flag they fought then — thankful that they stand together under one flag now. Lincoln was commander-in-chief in this old battle; he wanted above all things to be commander-in-chief of the new peace. He understood that battle there must be; that when a challenge to constituted government is thrown down, the people must in self-defense take it up; that the fight must be fought through to a decision so clear that it is accepted as being beyond recall.

Source: Sexual Personae: Art and Decadence from Nefertiti to Emily Dickinson (1990), p. 40
Context: The book of Genesis is a male declaration of independence from the ancient mother-cults. Its challenge to nature, so sexist to modern ears, marks one of the crucial moments in western history. Mind can never be free of matter. Only by mind imagining itself free can culture advance. The mother-cults, by reconciling man to nature, entrapped him in matter. Everything great in western civilization has come from struggling against our origins. Genesis is rigid and unjust, but it gave man hope as a man. It remade the world by male dynasty, canceling the power of mothers.

"Rachel McAdams and Eric Bana Interview - The Time Traveller's Wife by Steve Weintraub at Collider (13 August 2009) http://www.collider.com/2009/08/13/rachel-mcadams-and-eric-bana-interview-the-time-travelers-wife/
Context: I’m still employed and that’s a good thing. I’ve gotten to do a wide variety of things and different roles. I’ve met different kinds of challenges on each and every film and I never get bored. So that’s been success to me, that I’ve been able to stay afloat and also get to do things that are fun. I don’t know where that puts me in the grand scheme of things but I’ve really enjoyed the journey and the course it’s taken so far.

1930s, Address at the dedication of the memorial on the Gettysburg battlefield (1938)

1930s, Address at San Diego Exposition (1935)
Context: Our national determination to keep free of foreign wars and foreign entanglements cannot prevent us from feeling deep concern when ideals and principles that we have cherished are challenged. In the United States we regard it as axiomatic that every person shall enjoy the free exercise of his religion according to the dictates of his conscience. Our flag for a century and a half has been the symbol of the principles of liberty of conscience, of religious freedom and of equality before the law; and these concepts are deeply ingrained in our national character.

Free Culture (2004)
Context: A simple idea blinds us, and under the cover of darkness, much happens that most of us would reject if any of us looked. So uncritically do we accept the idea of property in ideas that we don't even notice how monstrous it is to deny ideas to a people who are dying without them. So uncritically do we accept the idea of property in culture that we don't even question when the control of that property removes our ability, as a people, to develop our culture democratically. Blindness becomes our common sense. And the challenge for anyone who would reclaim the right to cultivate our culture is to find a way to make this common sense open its eyes.
So far, common sense sleeps. There is no revolt. Common sense does not yet see what there could be to revolt about.

1960s, I've Been to the Mountaintop (1968)
Context: Let us rise up tonight with a greater readiness. Let us stand with a greater determination. And let us move on in these powerful days, these days of challenge to make America what it ought to be. We have an opportunity to make America a better nation. And I want to thank God, once more, for allowing me to be here with you.

"No Religion is an Island", p. 264
Moral Grandeur and Spiritual Audacity: Essays (1997)
Context: Religion is critique of all satisfaction. Its end is joy, but its beginning is discontent, detesting boasts, smashing idols. It began in Ur Kasdim, in the seat of a magnificent civilization. Yet Abraham said, "No," breaking the idols, breaking away. And so every one of us must begin by saying no to all visible, definable entities pretending to be triumphant, ultimate. The ultimate is a challenge, not an assertion. Dogmas are allusions, not descriptions.

2000s, 2008, Address to the United Nations General Assembly (September 2008)

Free speech in an age of identity politics (2015)
Context: To accept that certain things cannot be said is to accept that certain forms of power cannot be challenged.... This is why free speech is essential not simply to the practice of democracy, but to the aspirations of those groups who may have been failed by the formal democratic processes; to those whose voices may have been silenced by racism, for instance. The real value of free speech, in other words, is not to those who possess power, but to those who want to challenge them. And the real value of censorship is to those who do not wish their authority to be challenged. The right to ‘subject each others’ fundamental beliefs to criticism’ is the bedrock of an open, diverse society. Once we give up such a right in the name of ‘tolerance’ or ‘respect’, we constrain our ability to challenge those in power, and therefore to challenge injustice.

"Crucifixion" http://web.cecs.pdx.edu/~trent/ochs/lyrics/crucifixion.html
Pleasures of the Harbor (1967)
Context: In the green fields a turnin', a baby is born
His cries crease the wind and mingle with the morn
An assault upon the order, the changing of the guard
Chosen for a challenge that is hopelessly hard
And the only single sound is the sighing of the stars
But to the silence and distance they are sworn.

Free speech in an age of identity politics (2015)
Context: To accept that certain things cannot be said is to accept that certain forms of power cannot be challenged.... This is why free speech is essential not simply to the practice of democracy, but to the aspirations of those groups who may have been failed by the formal democratic processes; to those whose voices may have been silenced by racism, for instance. The real value of free speech, in other words, is not to those who possess power, but to those who want to challenge them. And the real value of censorship is to those who do not wish their authority to be challenged. The right to ‘subject each others’ fundamental beliefs to criticism’ is the bedrock of an open, diverse society. Once we give up such a right in the name of ‘tolerance’ or ‘respect’, we constrain our ability to challenge those in power, and therefore to challenge injustice.

My Share Of The Task (2013)
Context: At the heart of the story is Afghanistan itself, a complex swirl of ethnic and political rivalries, cultural intransigence, strains of religious fervor, and bitter memories overlaid on a beautiful, but harshly poor, landscape. Without internal struggles or outside influence, Afghanistan would be a difficult place to govern, and a challenge to develop. And there have always been struggles and interference. But it's not just that. In her beauty and coarseness, in her complexity and tragedy Afghanistan possesses a mystical quality, a magnetism. Few places have such accumulated layers of culture, religion, history, and lore that instill both fear and awe. Yet those who seek to budge her trajectory are reminded that dreams often end up buried in the barren slopes of the Hindu Kush or in muddy fields alongside the Helmand River.

Why I am an atheist? (1930)
Context: Any man who stands for progress has to criticize, disbelieve and challenge every item of the old faith. Item by item he has to reason out every nook and corner of the prevailing faith. If after considerable reasoning one is led to believe in any theory or philosophy, his faith is welcomed. His reasoning can be mistaken, wrong, misled and sometimes fallacious. But he is liable to correction because reason is the guiding star of his life. But mere faith and blind faith is dangerous: it dulls the brain, and makes a man reactionary.

Source: The Culture of Contentment (1992), Ch. 13

Source: The Clash of Civilizations and the Remaking of World Order (1996), Ch. 12 : The West, Civilizations, and Civilization, § 2 : The West In The World, p. 310
Context: Cultural and civilizational diversity challenges the Western and particularly American belief in the universal relevance of Western culture. This belief is expressed both descriptively and normatively. Descriptively it holds that peoples in all societies want to adopt Western values, institutions, and practices. If they seem not to have that desire and to be committed to their own traditional cultures, they are victims of a “false consciousness” comparable to that which Marxists found among proletarians who supported capitalism. Normatively the Western universalist belief posits that people throughout the world should embrace Western values, institutions, and culture because they embody the highest, most enlightened, most liberal, most rational, most modern, and most civilized thinking of humankind.
In the emerging world of ethnic conflict and civilizational clash, Western belief in the universality of Western culture suffers three problems: it is false; it is immoral; and it is dangerous. … The belief that non-Western peoples should adopt Western values, institutions, and culture is immoral because of what would be necessary to bring it about. The almost-universal reach of European power in the late nineteenth century and the global dominance of the United States in the late twentieth century spread much of Western civilization across the world. European globalism, however, is no more. American hegemony is receding if only because it is no longer needed to protect the United States against a Cold War-style Soviet military threat. Culture, as we have argued, follows power. If non-Western societies are once again to be shaped by Western culture, it will happen only as a result of the expansion, deployment, and impact of Western power. Imperialism is the necessary logical consequence of universalism. In addition, as a maturing civilization, the West no longer has the economic or demographic dynamism required to impose its will on other societies and any effort to do so is also contrary to the Western values of self-determination and democracy. As Asian and Muslim civilizations begin more and more to assert the universal relevance of their cultures, Westerners will come to appreciate more and more the connection between universalism and imperialism.

Venus Invisible and Other Poems (1928), The Wings of Lead
Context: The gods released a vision on a world forespent and dull;
They sent it as a challenge by the sea hawk and the gull.It roused the Norman eagerness, the Albion cliffs turned red:
"You fly the wings of logic — can you fly the wings of lead?

Source: Letter to his daughter (1978), p. 15
Context: You cannot be big unless you are prepared to kiss the ground. You cannot defend the soil unless you know the smell of that soil. I know the smell of our soil. I know the rhythm of our rivers. I know the beat of our drums. The theories, the dogmas and the scripts stand outside the gates of history. The dominant factor is the aspiration of the people and the ability to seek total identification with it. Once the significance of the symphony is grasped, the lines fall into place, the dogmas and theories get legs to move in time to the majesty of that music. This does not mean that I am preaching pragmatism. There is a lot of expediency in pragmatism. I am trying to trace the roots of the problems, the genesis of the challenges, the cause of the struggle.

"Bigotry That Hurts Our Military" in The Washington Post (14 May 2007).
Context: I have had the rich satisfaction of knowing and working with many openly gay and lesbian Americans, and I have come to realize that "gay" is an artificial category when it comes to measuring a man or woman's on-the-job performance or commitment to shared goals. It says little about the person. Our differences and prejudices pale next to our historic challenge.

1960s, Special message to Congress on the right to vote (1965)
Context: In our system, the first right and most vital of all our fights is the right to vote. Jefferson described the elective franchise as "the ark of our safety." It is from the exercise of this right that the guarantee of all our other rights flows. Unless the right to vote be secure and undenied, all other rights are insecure and subject to denial for all our citizens. The challenge to this right is a challenge to America itself. We must meet this challenge as decisively as we would meet a challenge mounted against our land from enemies abroad.

On the teams created in the 1960s during the Space Race, in "Space Lifeguard : An Interview with Gene Kranz" at Space.com (11 April 2000) http://web.archive.org/web/20000818064509/http://www.space.com/peopleinterviews/apollo13_kranz_iview_000411.html
Context: We had risen to probably one of the greatest challenges in history, put a man on the moon in the decade. We'd created incredible technologies. But what was most important, we'd created the teams, what I call the human factor. People who were energized by a mission. And these teams were capable of moving right on and doing anything America asked them to do in space. And what we did is we watched these teams disappear. We watched the great contractors — the Grummans, the North Americans, the Lockheeds — disappear from the horizon. I think that's really sad that as Americans we have destroyed much of this infrastructure that we had in the days when we went to the moon.

1961, UN speech
Context: We meet in an hour of grief and challenge. Dag Hammarskjold is dead. But the United Nations lives. His tragedy is deep in our hearts, but the task for which he died is at the top of our agenda. A noble servant of peace is gone. But the quest for peace lies before us.
The problem is not the death of one man — the problem is the life of this organization. It will either grow to meet the challenges of our age, or it will be gone with the wind, without influence, without force, without respect. Were we to let it die, to enfeeble its vigor, to cripple its powers, we would condemn our future. For in the development of this organization rests the only true alternative to war — and war appeals no longer as a rational alternative. Unconditional war can no longer lead to unconditional victory. It can no longer serve to settle disputes. It can no longer concern the great powers alone. For a nuclear disaster, spread by wind and water and fear, could well engulf the great and the small, the rich and the poor, the committed and the uncommitted alike. Mankind must put an end to war — or war will put an end to mankind.
So let us here resolve that Dag Hammarskjold did not live, or die, in vain. Let us call a truce to terror. Let us invoke the blessings of peace. And as we build an international capacity to keep peace, let us join in dismantling the national capacity to wage war.

(3 January 2005)
Unfit for Mass Consumption (blog entries), 2005
Context: I want to build vast machines of light and darkness, intricate mechanisms within mechanisms, a progression of gears and cogs and pistons each working to its own end as well as that of the Greater Device. That's what I see in my head. But, too often, I sense that many readers want nothing more complex or challenging than wind-up toys. It's dispiriting.

1960s, Special message to Congress on the right to vote (1965)
Context: The issue presented by the present challenge to our Constitution and our conscience transcends legalism, although it does not transcend the law itself. We are challenged to demonstrate that there are no sanctuaries within our law for those who flaunt it. We are challenged, also, to demonstrate by our prompt, fitting and adequate response now that the hope of our system is not force, not arms, not the might of militia or marshals-but the law itself.

The Game: Penetrating the Secret Society of Pickup Artists (2005)
Context: In order to excel at anything, there are always hurdles, obstacles, or challenges one must get past. It's what bodybuilders call the pain period. Those who push themselves, and are willing to face pain, exhaustion, humiliation, rejection, or worse, are the ones who become champions. The rest are left on the sidelines.

Interview at The New Space Race (August 2007) http://library.thinkquest.org/07aug/00861/armstrongiscool.htm
Context: The exciting part for me, as a pilot, was the landing on the moon. That was the time that we had achieved the national goal of putting Americans on the moon. The landing approach was, by far, the most difficult and challenging part of the flight. Walking on the lunar surface was very interesting, but it was something we looked on as reasonably safe and predictable. So the feeling of elation accompanied the landing rather than the walking.

America (The Book): A Citizen's Guide to Democracy Inaction (2004)
Context: By far the most revolutionary aspect of this new position [of the presidency] would be who could hold it. The short answer: just about anyone. By placing no explicit race, gender, or religious requirements on the presidency, the Founders opened the door to a true meritocracy. Why no women, blacks, or non-Christians have answered the founders' challenge is a mystery, though most indications point to some inherent genetic flaw. (William Howard Taft came closest, having what most observers agreed were boobs.)

A review of Michael Stoeber's Theo-Monistic Mysticism: A Hindu-Christian Comparison (1994), in Journal of Hindu-Christian Studies Vol. 8 (1995)
Context: Theo-Monistic Mysticism is a thoughtful and challenging study which seeks a middle path between two influential interpretations of mystical experiences. The constructivist interpreters, represented here by John Hick, admit that mystical experiences are different but argue that the differences are explicable by reference to the socio-religious framework which the particular mystic brings to her experience. Stoeber is critical of this school for its inability to account for the transmission of new religious knowledge and insight through mystical experience, since the information which the mystic receives is entirely dependent on the prior conceptual framework. In addition, the constructivist thesis cannot adequately account for mystic heresy or for the similarities in mystical experiences where there are no shared socio-religious factors.
The essentialist school, represented by interpreters like Evelyn Underhill, W. T. Stace and Ninian Smart, see mystical experience as the same everywhere, but subject to a variety of socio-religious interpretations. Stoeber is critical o f the essentialist position for its disregard of vital differences between monistic experiences, which involve a loss of duality and exclude personal experience, and theistic experiences, which encounter the Real as dynamic and where "some sense of differentiating self-identity is maintained by the participants" (p.24). These important differences are illustrated by analysis of the writings of Meister Eckhart and Jan Van Ruusbroec.
The study of these two mystics leads Stoeber to propose a third experiential possibility which he calls theo-monistic mysticism. He calls it a theo-monistic experience "because although it involves an impersonal monistic realization, it issues in a perspective that also reflects an active, creative, and personal Real" (p.35). Theo-monistic mysticism avoids the extremes of the constructivist and essentialist schools by positing that mystical experiences differ and that these differences cannot be explained only by socio-religious factors. The theo-monistic experiences of mystics like Eckhart, Ruusbroec, Ramanuja, Aurobindo, and others can be explained only by positing a divine which is "both passive and active, non-dualistic and distinctive, impersonal and personal".
In this work, however, Stoeber does not argue only for the reality of the theo-monistic type experiences. Even more importantly, he proposes, in chapters 3 and 5, a theistic mystic typology which culminates in theo-monistic experiences but which authenticates the monistic experience and can account meaningfully for experiences of the paranormal, of nature and of the numinous. Monistic hierarchies, on the other hand, fail to fully authenticate theistic experiences and relegate them finally to the realm of the illusory.

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

Iran: Unleashing Her Potential Through Freedom, Democracy and Human Rights http://www.rezapahlavi.org/details_article.php?article=465&page=1, Milton S. Eisenhower Symposium, Johns Hopkins University, Oct. 12, 2010.
Speeches, 2010

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

The Righteous Mind (2012)

Book Sometimes you win Sometimes you Learn

Twitter 24 Sep 2018
2018

S.K. Chatterjee quoted in Aziz Ahmad, Studies In Islamic Culture in the Indian Environment, Oxford. 1964, pp. 252-55. https://archive.org/details/StudiesInIslamicCultureInTheIndianE

"Five Questions with Sujit Choudhry" http://www.iconnectblog.com/2017/02/five-questions-with-sujit-choudhry/, I-CONnect (February 24, 2017)

Singh, T. (2016). India's broken tryst. Noida, Uttar Pradesh, India : HarperCollins Publishers India, 2016.

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

Source: Sacred Causes: The Clash of Religion and Politics, From the Great War to the War on Terror (2006), p. xii

[James Lovelock: Challenge the dogma! (Web of Stories), YouTube, 6 August 2010, https://www.youtube.com/watch?v=gA8FbEHsgus]

On his writing preferences in “An Interview with Luis J. Rodriguez” https://www.epl.org/an-interview-with-luis-j-rodriguez-2/ (Evanston Public Library; 2011)

On making American theater more inclusive in “I Interview Playwrights Part 287: Anne Garcia-Romero” http://aszym.blogspot.com/2010/11/i-interview-playwrights-part-287-anne.html (Adam Szymkowicz, 2010)

Science and the Unseen World (1929)

On adapting a literary masterpiece for the big screen in “Interview: Benjamin Bratt” https://www.cinemablend.com/new/Interview-Benjamin-Bratt-6673.html in Cinema Blend

On the challenges facing a diaspora community in “The boundaries of how we think of the Global African Diaspora: AN INTERVIEW WITH Dr. Marta Moreno Vega” https://africasacountry.com/2018/04/the-boundaries-of-how-we-think-of-the-global-african-diaspora in Africa is a County (2018 Apr 5)

On how to cultivate Chinese theater in the United States in “DAVID HENRY HWANG ON THEATRE, TRUMP, AND ASIAN-AMERICAN IDENTITY” https://thetheatretimes.com/david-henry-hwang-on-theatre-trump-and-asian-american-identity/ in Theatre World (2019 Mar 15)

High Times interview (2002)

Real journalists act as agents of people, not power, Daily Star (Bangladesh) https://www.thedailystar.net/opinion/interviews/news/real-journalists-act-agents-people-not-power-1687921 (16 January 2019)

On who is considered a feminist hero in “A Conversation with Blair Imani” https://www.readitforward.com/author-interview/a-conversation-with-blair-imani/ in Read It Forward

Madhu Kishwar on Twitter on 13 Jan 2019 https://twitter.com/madhukishwar/status/1084396568290250753