Quotes about closing

page 5

Go Rin No Sho (1645), The Water Book
Context: The gaze should be large and broad. This is the twofold gaze "Perception and Sight". Perception is strong and sight weak.
In strategy it is important to see distant things as if they were close and to take a distanced view of close things. It is important in strategy to know the enemy's sword and not to be distracted by insignificant movements of his sword. You must study this. The gaze is the same for single combat and for large-scale combat.

Reconciliation http://poetry.poetryx.com/poems/1568/
The Green Helmet and Other Poems (1910)
Context: Some may have blamed you that you took away
The verses that could move them on the day
When, the ears being deafened, the sight of the eyes blind
With lightning, you went from me, and I could find
Nothing to make a song about but kings,
Helmets, and swords, and half-forgotten things
That were like memories of you--but now
We'll out, for the world lives as long ago;
And while we're in our laughing, weeping fit,
Hurl helmets, crowns, and swords into the pit.
But, dear, cling close to me; since you were gone,
My barren thoughts have chilled me to the bone.

1850s, Speech on the Dred Scott Decision (1857)
Context: In those days, as I understand, masters could, at their own pleasure, emancipate their slaves; but since then, such legal restraints have been made upon emancipation, as to amount almost to prohibition. In those days, Legislatures held the unquestioned power to abolish slavery in their respective States; but now it is becoming quite fashionable for State Constitutions to withhold that power from the Legislatures. In those days, by common consent, the spread of the black man's bondage to new countries was prohibited; but now, Congress decides that it will not continue the prohibition, and the Supreme Court decides that it could not if it would. In those days, our Declaration of Independence was held sacred by all, and thought to include all; but now, to aid in making the bondage of the negro universal and eternal, it is assailed, and sneered at, and construed, and hawked at, and torn, till, if its framers could rise from their graves, they could not at all recognize it. All the powers of earth seem rapidly combining against him. Mammon is after him; ambition follows, and philosophy follows, and the Theology of the day is fast joining the cry. They have him in his prison house; they have searched his person, and left no prying instrument with him. One after another they have closed the heavy iron doors upon him, and now they have him, as it were, bolted in with a lock of a hundred keys, which can never be unlocked without the concurrence of every key; the keys in the hands of a hundred different men, and they scattered to a hundred different and distant places; and they stand musing as to what invention, in all the dominions of mind and matter, can be produced to make the impossibility of his escape more complete than it is. It is grossly incorrect to say or assume, that the public estimate of the negro is more favorable now than it was at the origin of the government.

Preface to ' (1859).
Context: In the social production of their life, men enter into definite relations that are indispensable and independent of their will; these relations of production correspond to a definite stage of development of their material forces of production. The sum total of these relations of production constitutes the economic structure of society — the real foundation, on which rises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life determines the social, political and intellectual life process in general. It is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness. [Es ist nicht das Bewußtsein der Menschen, das ihr Sein, sondern umgekehrt ihr gesellschaftliches Sein, das ihr Bewusstsein bestimmt. ] At a certain stage of their development, the material productive forces in society come in conflict with the existing relations of production, or — what is but a legal expression for the same thing — with the property relations within which they have been at work before. From forms of development of the productive forces these relations turn into fetters. Then begins an epoch of social revolution. With the change of the economic foundation the entire immense superstructure is more or less rapidly transformed. In considering such transformations a distinction should always be made between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, aesthetic or philosophic — in short, ideological forms in which men become conscious of this conflict and fight it out. Just as our opinion of an individual is not based on what he thinks of himself, so we can not judge of such a period of transformation by its own consciousness; on the contrary, this consciousness must be explained rather from the contradictions of material life, from the existing conflict between the social productive forces and the relations of production. No social order ever disappears before all the productive forces for which there is room in it have been developed; and new, higher relations of production never appear before the material conditions of their existence have matured in the womb of the old society itself. Therefore, mankind always sets itself only such tasks as it can solve; since, looking at the matter more closely, we will always find that the task itself arises only when the material conditions necessary for its solution already exist or are at least in the process of formation. In broad outlines we can designate the Asiatic, the ancient, the feudal, and the modern bourgeois modes of production as so many progressive epochs in the economic formation of society. The bourgeois relations of production are the last antagonistic form of the social process of production — antagonistic not in the sense of individual antagonism, but of one arising from the social conditions of life of the individuals; at the same time the productive forces developing in the womb of bourgeois society create the material conditions for the solution of that antagonism. This social formation constitutes, therefore, the closing chapter of the prehistoric stage of human society.

My Day (1935–1962)
Context: What is going on in the Un-American Activities Committee worries me primarily because little people have become frightened and we find ourselves living in the atmosphere of a police state, where people close doors before they state what they think or look over their shoulders apprehensively before they express an opinion.
I have been one of those who have carried the fight for complete freedom of information in the United Nations. And while accepting the fact that some of our press, our radio commentators, our prominent citizens and our movies may at times be blamed legitimately for things they have said and done, still I feel that the fundamental right of freedom of thought and expression is essential. If you curtail what the other fellow says and does, you curtail what you yourself may say and do.
In our country we must trust the people to hear and see both the good and the bad and to choose the good. The Un-American Activities Committee seems to me to be better for a police state than for the USA. (29 October 1947)

Part III, Ch. 3
To the Lighthouse (1927)
Context: "Like a work of art," she repeated, looking from her canvas to the drawing-room steps and back again. She must rest for a moment. And, resting, looking from one to the other vaguely, the old question which transversed the sky of the soul perpetually, the vast, the general question which was apt to particularise itself at such moments as these, when she released faculties that had been on the strain, stood over her, paused over her, darkened over her. What is the meaning of life? That was all — a simple question; one that tended to close in on one with years. The great revelation had never come. The great revelation perhaps never did come. Instead there were little daily miracles, illuminations, matches struck unexpectedly in the dark; here was one. This, that, and the other; herself and Charles Tansley and the breaking wave; Mrs. Ramsay bringing them together; Mrs. Ramsay saying, "Life stand still here"; Mrs. Ramsay making of the moment something permanent (as in another sphere Lily herself tried to make of the moment something permanent) — this was of the nature of a revelation. In the midst of chaos there was shape; this eternal passing and flowing (she looked at the cloud going and the leaves shaking) was struck into stability. Life stand still here, Mrs. Ramsay said. "Mrs. Ramsay! Mrs. Ramsay!" she repeated. She owed it all to her.

Psychomagic: The Transformative Power of Shamanic Psychotherapy (2010)
Context: Beauty is the maximum limit we can access through language. We cannot reach the truth, but we can get close to it through beauty.

Variant translation: Close your bodily eye, that you may see your picture first with the eye of the spirit. Then bring to light what you have seen in the darkness, that its effect may work back, from without to within.
Quoted in The Romantic Imagination: Literature and Art in England and Germany (1996) by Fredrick Berwick and Jürgn Klein, and in "Culture: Caspar D. Friedrich and the Wasteland" by Gjermund E. Jansen in Bits of News (3 March 2005) http://www.bitsofnews.com/content/view/154/42/
undated
Context: Close your bodily eye, so that you may see your picture first with the spiritual eye. Then bring to the light of day that which you have seen in the darkness so that it may react upon others from the outside inwards. A picture must not be invented but felt. Observe the form exactly, both the smallest and the large and do not separate the small from the large, but rather the trivial from the important.

Remarks after the Solvay Conference (1927)
Context: I feel very much like Dirac: the idea of a personal God is foreign to me. But we ought to remember that religion uses language in quite a different way from science. The language of religion is more closely related to the language of poetry than to the language of science. True, we are inclined to think that science deals with information about objective facts, and poetry with subjective feelings. Hence we conclude that if religion does indeed deal with objective truths, it ought to adopt the same criteria of truth as science. But I myself find the division of the world into an objective and a subjective side much too arbitrary. The fact that religions through the ages have spoken in images, parables, and paradoxes means simply that there are no other ways of grasping the reality to which they refer. But that does not mean that it is not a genuine reality. And splitting this reality into an objective and a subjective side won't get us very far.

Barks and Purrs
Context: Toby-Dog: It seems to me that of the two of us it's you they make the most of, and yet you do all the grumbling.
Kiki-The-Demure: A dog's logic, that! The more one gives the more I demand.
Toby-Dog: That's wrong. It's indiscreet.
Kiki-The-Demure: Not at all. I have a right to everything.
Toby-Dog: To everything? And I?
Kiki-The-Demure: I don't imagine you lack anything, do you?
Toby-Dog: Ah, I don't know. Sometimes in my very happiest moments, I feel like crying. My eyes grow dim, my heart seems to choke me. I would like to be sure, in such times of anguish, that everybody loves me; that there is nowhere in the world a sad dog behind a closed door, that no evil will ever come...
Kiki-The-Demure: And then what dreadful thing happens?
Toby-Dog: You know very well! Inevitably, at that moment She appears, carrying a bottle with horrible yellow stuff floating in it — Castor Oil!

1860s, First Inaugural Address (1861)

1900s, "In God we Trust" letter (1907)
Context: My own feeling in the matter is due to my very firm conviction that to put such a motto on coins, or to use it in any kindred manner, not only does not good but does positive harm, and is in effect irreverence which comes dangerously close to sacrilege. A beautiful and solemn sentence such as the one in question should be treated and uttered only with that fine reverence which necessarily implies a certain exaltation of spirit. Any use which tends to cheapen it, and, above all, any use which tends to secure its being treated in a spirit of levity, is free from every standpoint profoundly to be regretted. It is a motto which it is indeed well to have inscribed on our great national monuments, in our temples of justice, in our legislative halls, and in buildings such as those at West Point and Annapolis - in short, wherever it will tend to arouse and inspire a lofty emotion in those who look thereon. But it seems to be eminently unwise to cheapen such a motto by use on coins, just as it would be to cheapen it by use on postage stamps, or in advertisements.

Kubla Khan (1797 or 1798)
Context: A damsel with a dulcimer
In a vision once I saw:
It was an Abyssinian maid,
And on her dulcimer she played,
Singing of Mount Abora.
Could I revive within me
Her symphony and song,
To such a deep delight 'twould win me,
That with music loud and long,
I would build that dome in air,
That sunny dome! those caves of ice!
And all who heard should see them there,
And all should cry, Beware! Beware!
His flashing eyes, his floating hair!
Weave a circle round him thrice,
And close your eyes with holy dread,
For he on honey-dew hath fed,
And drunk the milk of Paradise.

Source: Player Piano (1952), Chapter 9 (p. 86)
Context: "You think I'm insane?" said Finnerty. Apparently he wanted more of a reaction than Paul had given him.
"You're still in touch. I guess that's the test."
"Barely — barely."
"A psychiatrist could help. There's a good man in Albany."
Finnerty shook his head. "He'd pull me back into the center, and I want to stay as close to the edge as I can without going over. Out on the edge you see all kinds of things you can't see from the center." He nodded, "Big, undreamed-of things — the people on the edge see them first."

Stanley Lombardo translations, Frag. 20

1860s, Thanksgiving Proclamation (1863)
Context: The year that is drawing towards its close, has been filled with the blessings of fruitful fields and healthful skies. To these bounties, which are so constantly enjoyed that we are prone to forget the source from which they come, others have been added, which are of so extraordinary a nature, that they cannot fail to penetrate and soften even the heart which is habitually insensible to the ever watchful providence of Almighty God.

Source: Ulysses (1842), l. 46-53
Context: Souls that have toil'd, and wrought, and thought with me —
That ever with a frolic welcome took
The thunder and the sunshine, and opposed
Free hearts, free foreheads — you and I are old;
Old age hath yet his honor and his toil.
Death closes all; but something ere the end,
Some work of noble note, may yet be done,
Not unbecoming men that strove with gods.

The Inferno (1917), Ch. XVI
Context: The woman from the depths of her rags, a waif, a martyr — smiled. She must have a divine heart to be so tired and yet smile. She loved the sky, the light, which the unformed little being would love some day. She loved the chilly dawn, the sultry noontime, the dreamy evening. The child would grow up, a saviour, to give life to everything again. Starting at the dark bottom he would ascend the ladder and begin life over again, life, the only paradise there is, the bouquet of nature. He would make beauty beautiful. He would make eternity over again with his voice and his song. And clasping the new-born infant close, she looked at all the sunlight she had given the world. Her arms quivered like wings. She dreamed in words of fondling. She fascinated all the passersby that looked at her. And the setting sun bathed her neck and head in a rosy reflection. She was like a great rose that opens its heart to the whole world.

2011, Remarks on Egyptian protests (January 2011)
Context: I also call upon the Egyptian government to reverse the actions that they’ve taken to interfere with access to the Internet, to cell phone service and to social networks that do so much to connect people in the 21st century.
At the same time, those protesting in the streets have a responsibility to express themselves peacefully.  Violence and destruction will not lead to the reforms that they seek.
Now, going forward, this moment of volatility has to be turned into a moment of promise.  The United States has a close partnership with Egypt and we've cooperated on many issues, including working together to advance a more peaceful region. But we've also been clear that there must be reform — political, social, and economic reforms that meet the aspirations of the Egyptian people.

Remarks by the President in State of the Union Address (January 20, 2015) http://www.whitehouse.gov/the-press-office/2015/01/20/remarks-president-state-union-address-january-20-2015
2015

Japan, The Ambiguous, and Myself (1994)
Context: Under that title Kawabata talked about a unique kind of mysticism which is found not only in Japanese thought but also more widely Oriental thought. By 'unique' I mean here a tendency towards Zen Buddhism. Even as a twentieth-century writer Kawabata depicts his state of mind in terms of the poems written by medieval Zen monks. Most of these poems are concerned with the linguistic impossibility of telling truth. According to such poems words are confined within their closed shells. The readers can not expect that words will ever come out of these poems and get through to us. One can never understand or feel sympathetic towards these Zen poems except by giving oneself up and willingly penetrating into the closed shells of those words.

Call me an idiot (2012), pages 41, the whole piece

On inverting the clichéd romantic plot between a White male and Asian female in “Iizuka's '36 Views'” https://asiasociety.org/iizukas-36-views in Asia Society

The Everything Store: Jeff Bezos and the Age of Amazon

The Mitrokhin Archive

The Mitrokhin Archive

The Crisis No. XIII
1770s, The American Crisis (1776–1783)

Nathuram Godse: Why I Assassinated Gandhi (1993)

My Twisted World (2014), 19-22, UC Santa Barbara, Permavirgin

Source: 1930s, Education and the Social Order (1932), p. 110

About the Aryan invasions. The Culture and Civilization of Ancient India in Historical Outline by D.D. Kosambi, Vikas Publishing House Pvt. Ltd, Delhi-Bombay-Bangalore-Kanpur, 1975 (first printed 1970). Quoted in Talageri, S. (2000). The Rigveda: A historical analysis. New Delhi: Aditya Prakashan.

Source: Presidents of India, 1950-2003, p. 130

In, p. 254.
Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures

2010s, Address to the United States Congress, Mercy Is 'What Pleases God Most

the human being's real quality, the delicate lights and shadows of human dreams, the sweet and complicated mystery of personalities, sensuous lovers deride them, both of them! They are two egoists, falling fiercely on each other. Together they sacrifice themselves, utterly in a flash of pleasure.
Light (1919), Ch. XXIII - Face To Face

I'm Me
Official Mix tapes, The Leak (2007)

Source: Interview with The London Paper about Inglourious Basterds http://www.thelondonpaper.com/going-out/whats-new/quentin-tarantino-the-big-interview

"Strawberry Fields Forever" (1967)
Lyrics

Reputedly from the original minutes of the Philadelphia committee of citizens sent to meet with President Jackson (February 1834), according to Andrew Jackson and the Bank of the United States (1928) by Stan V. Henkels as published by his son Stan V. Henkels Jr. - online PDF http://kenhirsch.net/money/AndrewJacksonAndTheBankHenkels.pdf. John Carney at Business Insider https://www.businessinsider.com/sorry-andrew-jackson-probably-never-said-that-den-of-theives-quote-2010-1 has disputed its authenticity alleging Henkels made unreliable claims about historical documents.
A different version of this quote is provided by Henkels in a 1912 copy of Publisher's Weekly https://books.google.com/books?id=IyYzAQAAMAAJ&newbks=1&newbks_redir=0&printsec=frontcover#v=onepage&q&f=false (p. 2039).
Disputed

The most surprising circumstance is that this letter, though written by an obscure person, was so happy in its effect as to put a stop to the persecution.
The History of the Quakers (1762)

SXSW Keynote (March 2014). https://youtube.com/watch?v=l0DQnTw_TJA

Umar ibn al-Khattab, Vol. 2, p. 389-390, also quoted in At-Tabqaat ul-Kabir, Vol. 3, p. 339
Last Advise

1980

Source: We'll go asleep, poems and ballads, "Untill she is to close", pg 64

24 September 2015 http://www.pravmir.com/west-should-learn-from-russia-to-accept-muslim-refugees-patriarch-kirill/ at a meeting with Palestinian leader Mahmoud Abbas at his residence in Peredelkino, Moscow Region.

Turkish Wikipedia
https://quotestats.com/topic/attila-hun-quotes/

Source: 1860s, On Democratic Government (1864)

Bound 2
Lyrics, Yeezus (2013)

1995

1984

1880s
Source: Ibid, January 1886 https://www.history.com/news/teddy-roosevelt-race-imperialism-national-parks

Katniss (p. 352)
Source: The Hunger Games trilogy, Mockingjay (2010)

Source: Healer

Source: The Wise Man's Fear

Source: Silence

Source: Pursuit of Honor

Source: East of Eden

Source: The Song of Achilles

Source: The Judges

Source: Kitchen Princess, Vol. 04

Source: Bad Moon Rising

Source: Code

Source: The Perpetual Calendar of Inspiration

Source: Just Listen

Source: Into the Wild

Source: Reckless

Source: Meditations of the Heart

" The Yellowstone National Park http://books.google.com/books?id=smQCAAAAIAAJ&pg=PA509", The Atlantic Monthly, volume LXXXI, number 486 (April 1898) pages 509-522 (at pages 515-516); modified slightly and reprinted in Our National Parks http://www.sierraclub.org/john_muir_exhibit/writings/our_national_parks/ (1901), chapter 2: The Yellowstone National Park
1900s, Our National Parks (1901)

Source: Naomi and Ely's No Kiss List

Source: NOS4A2

Source: Solipsist

Source: The Diviners

Source: The Hippopotamus Pool

Source: Masks of the Illuminati

Source: Rot & Ruin

Source: Naomi and Ely's No Kiss List

Source: To Understand Each Other

Source: My Name Is Memory

Source: Inkheart

Source: The Storyteller

Source: 'Salem's Lot