Quotes about collection

page 13

Source: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 433

as cited in The Unspeakable confessions of Salvador Dali, Parinaud, ed. W. H. Allen, London 1976, p. 17
Quotes of Salvador Dali, 1971 - 1980, Comment on deviant Dali, les aveux inavouables de Salvador Dali

The Deception: Nietzsche's Optimism (p.47-8)
Straw Dogs: Thoughts on Humans and Other Animals (2002)

A Sport and a Pastime (1967)

Change the World Without Taking Power (2002)

Source: Isis Unveiled (1877), Volume II, Chapter VI

Speech at Stanford University 2 March 2011 http://ecorner.stanford.edu/authorMaterialInfo.html?mid=2669

Source: The Voyage of the Beagle (1839), chapter XVII: "Galapagos Archipelago" (second edition, 1845), pages 393-394 http://darwin-online.org.uk/content/frameset?pageseq=406&itemID=F14&viewtype=image

1990
Page 67, note 8
See: Musical set theory
The Listening Composer

A Letter to Sir John Scott https://books.google.com/books?id=L8NbAAAAcAAJ&pg=PA24&dq=%22Truth+can+never%22 (21 July 1798), page 24. Cf. Aeneid 4.174–177.

Introduction
A Treatise of Human Nature (1739-40)

Sultãn Ahmad Shãh I of Gujrat (AD 1411-1443)Sompur (Gujrat)
Tãrîkh-i-Firishta

Source: https://www.youtube.com/watch?v=Ifi5KkXig3s "Biblical Series IV: Adam and Eve: Self-Consciousness, Evil, and Death"

The Stationary Ark (1976)

Speech at Tufts University http://www.tufts.edu/home/feature/?p=commencement2007&p4=4
2007

Another silence ensued. "They are taking pictures of taking pictures," he said.”
White Noise (1984)

Flying Sikh': Indian sprinter Milkha Singh biopic set for release, 12 July 2013, 13 December 2013, BBC http://www.bbc.co.uk/news/world-asia-india-23241269,

Interview with Men's Health Magazine. http://www.menshealth.com/cda/article.do?site=MensHealth&channel=style&category=style.files&conitem=2cfa694820a64110VgnVCM20000012281eac____ (September 2007)

Japan, the Beautiful and Myself (1969)

Third Lecture, Critical Discussion of the Foundations of Probability, p. 74
Probability, Statistics And Truth - Second Revised English Edition - (1957)

Ancient Israel’s Faith and History: An Introduction the Bible in Context (2001)

The Diary of Samuel Marchbanks (1947)

Five Essays on Liberty (2002), Political Ideas in the Twentieth Century (1950)

Vorkosigan Saga, A Civil Campaign (1999)
Context: You don't pay back your parents. You can't. The debt you owe them gets collected by your children, who hand it down in turn. It's a sort of entailment. Or if you don't have children of the body, it's left as a debt to your common humanity. Or to your God, if you possess or are possessed by one.

Stephen Hero (1944)
Context: This triviality made him think of collecting many such moments together in a book of epiphanies. By an epiphany he meant a sudden spiritual manifestation, whether in the vulgarity of speech or of gesture or in a memorable phase of the mind itself. He believed that it was for the man of letters to record these epiphanies with extreme care, seeing that they themselves are the most delicate and evanescent of moments. He told Cranly that the clock of the Ballast Office was capable of an epiphany. Cranly questioned the inscrutable dial of the Ballast Office with his no less inscrutable countenance:
—Yes, said Stephen. I will pass it time after time, allude to it, refer to it, catch a glimpse of it. It is only an item in the catalogue of Dublin's street furniture. Then all at once I see it and I know at once what it is: epiphany.

As quoted by Sir Thomas Little Heath, The Thirteen Books of Euclid's Elements (1908) Vol.1 https://books.google.com/books?id=UhgPAAAAIAAJ Introduction and Books I, II p.1, citing Proclus ed. Friedlein, p. 68, 6-20.

Source: 1860s, Evidence as to Man's Place in Nature (1863), Ch.1, p. 36
Context: Once in a generation, a Wallace may be found physically, mentally, and morally qualified to wander unscathed through the tropical wilds of America and of Asia; to form magnificent collections as he wanders; and withal to think out sagaciously the conclusions suggested by his collections: but, to the ordinary explorer or collector, the dense forests of equatorial Asia and Africa, which constitute the favourite habitation of the Orang, the Chimpanzee, and the Gorilla, present difficulties of no ordinary magnitude: and the man who risks his life by even a short visit to the malarious shores of those regions may well be excused if he shrinks from facing the dangers of the interior; if he contents himself with stimulating the industry of the better seasoned natives, and collecting and collating the more or less mythical reports and traditions with which they are too ready to supply him. In such a manner most of the earlier accounts of the habits of the man-like Apes originated...

What Is Anarchism? (1929), Ch. 26: "Preparation" http://libcom.org/library/what-is-anarchism-alexander-berkman-26
Context: If your object is to secure liberty, you must learn to do without authority and compulsion. If you intend to live in peace and harmony with your fellow-men, you and they should cultivate brotherhood and respect for each other. If you want to work together with them for your mutual benefit, you must practice cooperation. The social revolution means much more than the reorganization of conditions only: it means the establishment of new human values and social relationships, a changed attitude of man to man, as of one free and independent to his equal; it means a different spirit in individual and collective life, and that spirit cannot be born overnight. It is a spirit to be cultivated, to be nurtured and reared, as the most delicate flower it is, for indeed it is the flower of a new and beautiful existence.

Review of Democracy in Europe (1878)
Context: The manifest, the avowed difficulty is that democracy, no less than monarchy or aristocracy, sacrifices everything to maintain itself, and strives, with an energy and a plausibility that kings and nobles cannot attain, to override representation, to annul all the forces of resistance and deviation, and to secure, by Plebiscite, Referendum, or Caucus, free play for the will of the majority. The true democratic principle, that none shall have power over the people, is taken to mean that none shall be able to restrain or to elude its power. The true democratic principle, that the people shall not be made to do what it does not like, is taken to mean that it shall never be required to tolerate what it does not like. The true democratic principle, that every man‘s free will shall be as unfettered as possible, is taken to mean that the free will of the collective people shall be fettered in nothing. Religious toleration, judicial independence, dread of centralisation, jealousy of State interference, become obstacles to freedom instead of safeguards, when the centralised force of the State is wielded by the hands of the people. Democracy claims to be not only supreme, without authority above, but absolute, without independence below; to be its own master, not a trustee. The old sovereigns of the world are exchanged for a new one, who may be flattered and deceived, but whom it is impossible to corrupt or to resist, and to whom must be rendered the things that are Caesar's and also the things that are God’s. The enemy to be overcome is no longer the absolutism of the State, but the liberty of the subject. Nothing is more significant than the relish with which Ferrari, the most powerful democratic writer since Rousseau, enumerates the merits of tyrants, and prefers devils to saints in the interest of the community.
For the old notions of civil liberty and of social order did not benefit the masses of the people. Wealth increased, without relieving their wants. The progress of knowledge left them in abject ignorance. Religion flourished, but failed to reach them. Society, whose laws were made by the upper class alone, announced that the best thing for the poor is not to be born, and the next best to die in childhood, and suffered them to live in misery and crime and pain. As surely as the long reign of the rich has been employed in promoting the accumulation of wealth, the advent of the poor to power will be followed by schemes for diffusing it. Seeing how little was done by the wisdom of former times for education and public health, for insurance, association, and savings, for the protection of labour against the law of self-interest, and how much has been accomplished in this generation, there is reason in the fixed belief that a great change was needed, and that democracy has not striven in vain. Liberty, for the mass, is not happiness; and institutions are not an end but a means. The thing they seek is a force sufficient to sweep away scruples and the obstacle of rival interests, and, in some degree, to better their condition. They mean that the strong hand that heretofore has formed great States, protected religions, and defended the independence of nations, shall help them by preserving life, and endowing it for them with some, at least, of the things men live for. That is the notorious danger of modern democracy. That is also its purpose and its strength. And against this threatening power the weapons that struck down other despots do not avail. The greatest happiness principle positively confirms it. The principle of equality, besides being as easily applied to property as to power, opposes the existence of persons or groups of persons exempt from the common law, and independent of the common will; and the principle, that authority is a matter of contract, may hold good against kings, but not against the sovereign people, because a contract implies two parties.

New Theories of Everything (2007)

The Spirit of Revolt (1880)
Context: One courageous act has sufficed to upset in a few days the entire governmental machinery, to make the colossus tremble; another revolt has stirred a whole province into turmoil, and the army, till now always so imposing, has retreated before a handful of peasants armed with sticks and stones. The people observe that the monster is not so terrible as they thought they begin dimly to perceive that a few energetic efforts will be sufficient to throw it down. Hope is born in their hearts, and let us remember that if exasperation often drives men to revolt, it is always hope, the hope of victory, which makes revolutions.
The government resists; it is savage in its repressions. But, though formerly persecution killed the energy of the oppressed, now, in periods of excitement, it produces the opposite result. It provokes new acts of revolt, individual and collective, it drives the rebels to heroism; and in rapid succession these acts spread, become general, develop. The revolutionary party is strengthened by elements which up to this time were hostile or indifferent to it.

2015, Speech: Declaration as Vice Presidential Candidate

Context: If you find the light of Scripture clearer than the light of reason (which also is given us by divine wisdom), you are doubtless right in your own conscience in making your reason yield. For my part, since I plainly confess that I do not understand the Scriptures, though I have spent many years upon them, and since I know that when once I have a firm proof I cannot by any course of thought come to doubt of it, I rest wholly upon that which my understanding commends to me, without any suspicion that I am deceived therein, or that the Scriptures, even though I do not search them, can speak against it. For one truth cannot conflict with another, as I have already clearly shown in my Appendix to the "Principles of Descartes"... But if in any case I did find error in that which I have collected from my natural understanding, I should count it good fortune, since I enjoy life, and endeavour to pass it not in weeping and sighing, but in peace, joy, and cheerfulness, and from time to time climb thereby a step higher. I know, meanwhile (which is the highest pleasure of all), that all things happen by the power and unchangeable decree of the most perfect Being.

Letter to William van Blyenbergh (1665) as quoted by Sir Frederick Pollock, Spinoza: His Life and Philosophy https://books.google.com/books?id=82R9rMALJfQC (1880) pp. 50-51.

The Future of Civilization (1938)
Context: Collective effort can produce collective security and that if such effort is not made, it is because the will and the courage to make it are not there. It is therefore still more important than it ever was to realize that the real choice before us in this matter is: are we going to permit uncontrolled nationalism to dominate civilized Europe, or are we going to say that the European countries (I don't deal with the whole world, but it applies to that, too) are really part of one community with a common interest in international peace?

The Conquest of Bread (1907), p. 14 http://dwardmac.pitzer.edu/anarchist_archives/kropotkin/conquest/toc.html
Variant: All things for all men, since all men have need of them, since all men worked to produce them in the measure of their strength, and since it is not possible to evaluate everyone's part in the production of the world's wealth... All is for all!
This variant was probably produced by a combination of accidental as well as deliberate omission, rather than a separate translation.
Context: The means of production being the collective work of humanity, the product should be the collective property of the race. Individual appropriation is neither just nor serviceable. All belongs to all. All things are for all men, since all men have need of them, since all men have worked in the measure of their strength to produce them, and since it is not possible to evaluate every one's part in the production of the world's wealth.
All things are for all. Here is an immense stock of tools and implements; here are all those iron slaves which we call machines, which saw and plane, spin and weave for us, unmaking and remaking, working up raw matter to produce the marvels of our time. But nobody has the right to seize a single one of these machines and say, "This is mine; if you want to use it you must pay me a tax on each of your products," any more than the feudal lord of medieval times had the right to say to the peasant, "This hill, this meadow belong to me, and you must pay me a tax on every sheaf of corn you reap, on every rick you build."
All is for all! If the man and the woman bear their fair share of work, they have a right to their fair share of all that is produced by all, and that share is enough to secure them well-being. No more of such vague formulas as "The Right to work," or "To each the whole result of his labour." What we proclaim is The Right to Well-Being: Well-Being for All!

1980s, All It Takes is Guts: A Minority View (1987)
Context: How does something immoral, when done privately, become moral when it is done collectively? Furthermore, does legality establish morality? Slavery was legal; apartheid is legal; Stalinist, Nazi, and Maoist purges were legal. Clearly, the fact of legality does not justify these crimes. Legality, alone, cannot be the talisman of moral people.

Beast and Man: The Roots of Human Nature (1979). 173.
Context: We must face unconsidered possibilities and ask ourselves alarming questions–for instance, must we perhaps let the self-destroyer go if he really wants to? Trying to answer this by collecting information about our own neurones would be no more use than doing it, like the Roman augur, by inspecting the entrails of a goat.

Native Son (1940)

He doesn’t want a society where he is separate as Negro, but one where he is just another man.
Constance Webb, "Notes preliminary to a full study of the work of Richard Wright" (privately published, 1946)

New Mindset on Consciousness (1987)
Context: Science traditionally takes the reductionist approach, saying that the collective properties of molecules, or the fundamental units of whatever system you're talking about, are enough to account for all of the system's activity. But this standard approach leaves out one very important additional factor, and that's the spacing and timing of activity — its pattern or form. The components of any system are linked up in different ways, and these possible relationships, especially at the higher levels, are not completely covered by the physical laws for the elementary interactions between atoms and molecules. At some point, the higher properties of the whole begin to take over and govern the fate of its constituents.
A simple way to illustrate this idea is to imagine a molecule in an airplane flying from L. A. to New York. The molecule may be jostled somewhat or held in position by its neighbors, but these lower-level actions are trivial compared to its movement as the plane flies across the continent. If you plot the movement of the molecule through time and space, those features governed by the higher properties of the plane as a whole make those controlled at the level of the molecule insignificant by comparison. The higher properties control the lower, not by direct intervention, but by supervention.

Book II : On the soul; In: Aristotle (1808). Works, Vol. 4. p. 62 (412a-424b)
De Anima

1920s, Authority and Religious Liberty (1924)
Context: The Constitution and laws of our country are adopted and enacted through the direct action of the people, or through their duly chosen representatives. They reflect the enlightened conscience of our country. They ought always to speak with the true and conscientious voice of the people. Such voice has from time immemorial had the authority of divine sanction. In their great fundamentals they do not change. As new light arrives they may be altered in their details, but they represent the best that we know at any given time. To support the Constitution, to observe the laws, is to be true to our own higher nature. That is the path, and the only path, towards liberty. To resist them and violate them is to become enemies to ourselves and instruments of our own destruction. That is the path towards servitude. Obedience is not for the protection of someone else, but for the protection of ourselves. It needs to be remembered that it has to be secured not through the action of others, but through our own actions. Liberty is not collective, it is personal. All liberty is individual liberty.

"Elizabeth Hand on Mortal Love at HarperCollins (2004) http://www.harpercollins.com/author/authorExtra.aspx?authorID=4143&isbn13=9780060755348&displayType=bookinterview
Context: I find that many modern fantasies explain things away far too easily, which makes a lot of it overly familiar (to me, anyway). Real myths are often strange and startlingly unfamiliar, and don't always give up their meanings easily; you have to tease them out, and for me, that's one of the pleasures of reading older collections of lore.

Cleanthes to Demea, Part IX<!-- p.166-->
Dialogues Concerning Natural Religion (1779)
Context: In such a chain, too, or succession of objects, each part is caused by that which preceded it, and causes that which succeeds it. Where then is the difficulty? But the WHOLE, you say, wants a cause. I answer, that the uniting of these parts into a whole, like the uniting of several distinct countries into one kingdom, or several distinct members into one body, is performed merely by an arbitrary act of the mind, and has no influence on the nature of things. Did I show you the particular causes of each individual in a collection of twenty particles of matter, I should think it very unreasonable, should you afterwards ask me, what was the cause of the whole twenty. This is sufficiently explained in explaining the cause of the parts.

Source: The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements Vol. 1 (1788), Ch. IV. On the Origin of Geometry, and its Inventors.

Source: The Sacred Depths of Nature (1998), p. 49
Context: The biochemistry and biophysics are the notes required for life; they conspire, collectively, to generate the real unit of life, the organism. The intermediate level, the chords and tempos, has to do with how the biochemistry and biophysics are organized, arranged, played out in space and time to produce a creature who grows and divides and is.

A Pluralistic Universe (1909), Lecture VII
1900s
Context: Pluralism lets things really exist in the each-form or distributively. Monism thinks that the all-form or collective-unit form is the only form that is rational. The all-form allows of no taking up and dropping of connexions, for in the all the parts are essentially and eternally co-implicated. In the each-form, on the contrary, a thing may be connected by intermediary things, with a thing with which it has no immediate or essential connexion. It is thus at all times in many possible connexions which are not necessarily actualized at the moment. They depend on which actual path of intermediation it may functionally strike into: the word "or" names a genuine reality. Thus, as I speak here, I may look ahead or to the right or to the left, and in either case the intervening space and air and ether enable me to see the faces of a different portion of this audience. My being here is independent of any one set of these faces.
If the each-form be the eternal form of reality no less than it is the form of temporal appearance, we still have a coherent world, and not an incarnate incoherence, as is charged by so many absolutists.

Source: Discipline and Punish (1977), Chapter One, The body of the condemned, pp. 24
Context: We must first rid ourselves of the illusion that penality is above all (if not exclusively) a means of reducing crime and that, in this role, according to the social forms, the political systems or beliefs, it may be severe or lenient, tend towards expiation of obtaining redress, towards the pursuit of individuals or the attribution of collective responsibility. We must analyse rather the ‘concrete systems of punishment’, study them as social phenomena that cannot be accounted for by the juridical structure of society alone, nor by its fundamental ethical choices; we must situate them in their field of operation, in which the punishment of crime is not the sole element; we must show that punitive measures are not simply ‘negative’ mechanisms that make it possible to repress, to prevent, to exclude, to eliminate; but that they are linked to a whole series of positive and useful effects which it is their task to support (and, in this sense, although legal punishment is carried out in order to punish offences, one might say that the definition of offences and their prosecution are carried out in turn in order to maintain the punitive mechanisms and their functions).

Four Screenplays of Ingmar Bergman (1960).
Context: People ask what are my intentions with my films — my aims. It is a difficult and dangerous question, and I usually give an evasive answer: I try to tell the truth about the human condition, the truth as I see it. This answer seems to satisfy everyone, but it is not quite correct. I prefer to describe what I would like my aim to be. There is an old story of how the cathedral of Chartres was struck by lightning and burned to the ground. Then thousands of people came from all points of the compass, like a giant procession of ants, and together they began to rebuild the cathedral on its old site. They worked until the building was completed — master builders, artists, labourers, clowns, noblemen, priests, burghers. But they all remained anonymous, and no one knows to this day who built the cathedral of Chartres.
Regardless of my own beliefs and my own doubts, which are unimportant in this connection, it is my opinion that art lost its basic creative drive the moment it was separated from worship. It severed an umbilical cord and now lives its own sterile life, generating and degenerating itself. In former days the artist remained unknown and his work was to the glory of God. He lived and died without being more or less important than other artisans; 'eternal values,' 'immortality' and 'masterpiece' were terms not applicable in his case. The ability to create was a gift. In such a world flourished invulnerable assurance and natural humility. Today the individual has become the highest form and the greatest bane of artistic creation.
The smallest wound or pain of the ego is examined under a microscope as if it were of eternal importance. The artist considers his isolation, his subjectivity, his individualism almost holy. Thus we finally gather in one large pen, where we stand and bleat about our loneliness without listening to each other and without realizing that we are smothering each other to death. The individualists stare into each other's eyes and yet deny the existence of each other.
We walk in circles, so limited by our own anxieties that we can no longer distinguish between true and false, between the gangster's whim and the purest ideal. Thus if I am asked what I would like the general purpose of my films to be, I would reply that I want to be one of the artists in the cathedral on the great plain. I want to make a dragon's head, an angel, a devil — or perhaps a saint — out of stone. It does not matter which; it is the sense of satisfaction that counts.
Regardless of whether I believe or not, whether I am a Christian or not, I would play my part in the collective building of the cathedral.

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 28
Context: Religion isn't invented by man. Men are invented by religion. Men invent responses to Quality, and among these responses is an understanding of what they themselves are. You know something and then the Quality stimulus hits and then you try to define the Quality stimulus, but to define it all you've got to work with is what you know. So your definition is made up of what you know. It's an analogue to what you already know. It has to be. It can't be anything else. And the mythos grows this way. By analogies to what is known before. The mythos is a building of analogues upon analogues upon analogues. These fill the collective consciousness of all communicating mankind. Every last bit of it. The Quality is the track that directs the train. What is outside the train, to either side—that is the terra incognita of the insane. He knew that to understand Quality he would have to leave the mythos. That's why he felt that slippage. He knew something was about to happen.

Prometheus
Poems (1851), Prometheus
Context: Hard I strove
To put away my immortality,
Till my collected spirits swell'd my heart
Almost to bursting; but the strife is past.
It is a fearful thing to be a god,
And, like a god, endure a mortal's pain;
To be a show for earth and wondering heaven
To gaze and shudder at! But I will live,
That Jove may know there is a deathless soul
Who ne'er will be his subject. Yes, 'tis past.
The stedfast Fates confess my absolute will,—
Their own co-equal.

Notes on the Banner of Peace (24 May 1939)
Context: I was asked to collect information where the symbols of our Banner of Peace could be found. It turned out that the symbol of the Holy Trinity has been scattered all over the world. This has been explained in various ways. Some say it means the past, present and future, bound by the ring of eternity. Others find it more palatable to explain it as religion, knowledge and art in the ring of Culture. Obviously there were various explanations already in the ancient times, but the symbol, the sign itself had become fixed all over the world. … You can find it on the ancient icon in Bar depicting St. Nicholas. The same is on the centuries-old image of St. Sergius. It is on the image of Holy Trinity. It is on the coat of arms of Samarkand. It is on ancient Ethiopian and Coptic antiquities. It is on Mongolian rocks. It is on Tibetan rings. The steed of happiness on the Himalayan Mountains passes bears the same flaming sign. It is on all the brooches of Lahuli, Ladakhi and Himalayan Mountains. It is on Buddhist banners. Going back to the Neolithic depths we can find the same sign in the ornaments decorating their pottery. … And that is why the symbol was chose for all uniting Banner as the symbol that has passed through centuries, more exactly — millennia. The symbol was not a mere decorating ornament all over, it bore a very special meaning. Collecting all its images together, we might prove that it is the most extensively spread and ancient one among all the symbols of mankind. No one can claim that it belongs but to one religion or is based on the only one folk-lore. It would be very beneficial to glance at the evolution of human consciousness in its variegated forms.

answers the ingenuous soul, with visions of the envy of surrounding flunkies dawning on him; and in very many cases decides that he will contract himself into beaverism, and with such a horse-draught of gold, emblem of a never-imagined success in beaver heroism, strike the surrounding flunkies yellow. This is our common course; this is in some sort open to every creature, what we call the beaver career; perhaps more open in England, taking in America too, than it ever was in any country before. And, truly, good consequences follow out of it: who can be blind to them? Half of a most excellent and opulent result is realized to us in this way; baleful only when it sets up (as too often now) for being the whole result.
1850s, Latter-Day Pamphlets (1850), Stump Orator (May 1, 1850)

343 U.S. 324-325
Judicial opinions, Zorach v. Clauson (1952)

Property (1935)
Context: When we pray, "Thy Kingdom come, Thy will be done on earth," we are praying for the abolition of individualism and the coming of the higher individuality through collective action as members of God's Home on earth. "If the Son shall make you free, you will be free indeed.... For whoever wishes to save his life will lose it, and whoever, for My sake and for the sake of the Good News, will lose his life shall save it." "Make me a captive, Lord, then shall I be free!" Truly, freedom can be preserved only by throwing it away! And individuality can reach its highest level only through the collectivism of the beloved community!

Source: Science and Hypothesis (1901), Ch. IX: Hypotheses in Physics, Tr. George Bruce Halsted (1913)
Context: The Scientist must set in order. Science is built up with facts, as a house is with stones. But a collection of facts is no more a science than a heap of stones is a house.

Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 62.
Context: Oh, wonderful teacher! Oh, favored disciples! Oh, famous school — that built no marble halls, and collected no grand library, but turned all life into opportunity; made houses and streets and seaside and mountain-tops, places of discipline and recitation and delight! Oh, blest example — shining this day on the pages of history — our example, our dream, our desire!

Aphorism 95
Novum Organum (1620), Book I
Context: Those who have handled sciences have been either men of experiment or men of dogmas. The men of experiment are like the ant, they only collect and use; the reasoners resemble spiders, who make cobwebs out of their own substance. But the bee takes a middle course: it gathers its material from the flowers of the garden and of the field, but transforms and digests it by a power of its own. Not unlike this is the true business of philosophy; for it neither relies solely or chiefly on the powers of the mind, nor does it take the matter which it gathers from natural history and mechanical experiments and lay it up in the memory whole, as it finds it, but lays it up in the understanding altered and digested. Therefore from a closer and purer league between these two faculties, the experimental and the rational (such as has never yet been made), much may be hoped.

Pages 72-73
The Revolution Will Be Digitised: Dispatches From the Information War, 1st Edition
Context: When a politician claims for example that 'crime is down' since he implemented a certain policy, it is the professional investigative journalist who knows the raw data on which this statement is based (criminal incident reports) and who asks for verification. He or she can then go to other sources to question the veracity of the data. The reason I specialise in the intricate details of bureaucracy isn't because I have a passion for paper-pushers, but rather because I need to know all the types of information collected, by whom and where they are stored so I can get my hands on them. A statement isn't a fact. Even when the person making the statement is an authority he or she still needs to provide evidence or proof that what they say is the truth and a professional journalist should be asking for this proof and supplying it for public scrutiny. All this accumulating of statements, data and information which then has to be verified takes time. But this is the only thing a journalist does that marks him out as a professional. It's the only reason anyone would choose a well-known newspaper's website over an unknown blog. The newspaper as a brand has built up, over time, a reputation for challenging the powerful and giving people meaningful, true information. The press is not like any other business and what it sells shouldn't just be rehashed press releases or celebrity gossip, but the civic information necessary for people to understand their society and participate in it. It is a check on political and financial power, or at least it should be.

Black Boy (1945)

"Why I Like Business" in Manitowoc Herald-Times (21 July 1927), p. 3 http://www.newspapers.com/newspage/8420770/
Context: I like business because it is competitive. Business keeps books. The books are the score cards. Profit is the measure of accomplishment, not the ideal measure, but the most practical that can be devised.
I like business because it compels earnestness. Amateurs and dilettantes are shoved out. Once in you must fight for survival or be carried to the sidelines.
I like business because it requires courage. Cowards do not get to first base.
I like business because It demands faith. Faith in human nature, faith in one's self, faith in one's customers, faith in one's employees.
I like business because it is the essence of life. Dreams are good, poetical fancies are good, but bread must be baked today, trains must move today, bills must be collected today, payrolls met today. Business feeds, clothes and houses man.
I like business because it rewards deeds and not words.
I like business because it does not neglect today's task while it is thinking about tomorrow.
I like business because it undertakes to please, not to reform.
I like business because it is orderly.
I like business because it is bold in enterprise.
I like business because it is honestly selfish, thereby avoiding the hypocrisy and sentimentality of the unselfish attitude.
I like business because it is promptly penalized for its mistakes, shiftlessness and inefficiency.
I like business because its philosophy works.
I like business because each day is a fresh, adventure.

The History of Freedom in Christianity (1877)
Context: In the height of their power the Romans became aware of a race of men that had not abdicated freedom in the hands of a monarch; and the ablest writer of the empire pointed to them with a vague and bitter feeling that, to the institutions of these barbarians, not yet crushed by despotism, the future of the world belonged. Their kings, when they had kings, did not preside [at] their councils; they were sometimes elective; they were sometimes deposed; and they were bound by oath to act in obedience to the general wish. They enjoyed real authority only in war. This primitive Republicanism, which admits monarchy as an occasional incident, but holds fast to the collective supremacy of all free men, of the constituent authority over all constituted authorities, is the remote germ of parliamentary government.

Speaking on right-to-work laws in 1961, as quoted in Now Is the Time. Dr. Martin Luther King Jr. on Labor in the South: The Case for a Coalition (January 1986)
1960s
Context: In our glorious fight for civil rights, we must guard against being fooled by false slogans, such as 'right to work.' It is a law to rob us of our civil rights and job rights. It is supported by Southern segregationists who are trying to keep us from achieving our civil rights and our right of equal job opportunity. Its purpose is to destroy labor unions and the freedom of collective bargaining by which unions have improved wages and working conditions of everyone…Wherever these laws have been passed, wages are lower, job opportunities are fewer and there are no civil rights. We do not intend to let them do this to us. We demand this fraud be stopped. Our weapon is our vote.

Nemesis
Context: Petronius once told me that pathological murderers tend to start their killing sprees while they are children. Find a man who takes prostitutes off the streets as a personal vocation, and he'll probably have a set of neat jars with his childhood collection of dissected rats.

Introduction
Capitalism and Freedom (1962)
Context: To the free man, the country is the collection of individuals who compose it, not something over and above them. He is proud of a common heritage and loyal to common traditions. But he regards government as a means, an instrumentality, neither a grantor of favors and gifts, nor a master or god to be blindly worshipped and served.

Notes on the Banner of Peace (24 May 1939)
Context: I was asked to collect information where the symbols of our Banner of Peace could be found. It turned out that the symbol of the Holy Trinity has been scattered all over the world. This has been explained in various ways. Some say it means the past, present and future, bound by the ring of eternity. Others find it more palatable to explain it as religion, knowledge and art in the ring of Culture. Obviously there were various explanations already in the ancient times, but the symbol, the sign itself had become fixed all over the world. … You can find it on the ancient icon in Bar depicting St. Nicholas. The same is on the centuries-old image of St. Sergius. It is on the image of Holy Trinity. It is on the coat of arms of Samarkand. It is on ancient Ethiopian and Coptic antiquities. It is on Mongolian rocks. It is on Tibetan rings. The steed of happiness on the Himalayan Mountains passes bears the same flaming sign. It is on all the brooches of Lahuli, Ladakhi and Himalayan Mountains. It is on Buddhist banners. Going back to the Neolithic depths we can find the same sign in the ornaments decorating their pottery. … And that is why the symbol was chose for all uniting Banner as the symbol that has passed through centuries, more exactly — millennia. The symbol was not a mere decorating ornament all over, it bore a very special meaning. Collecting all its images together, we might prove that it is the most extensively spread and ancient one among all the symbols of mankind. No one can claim that it belongs but to one religion or is based on the only one folk-lore. It would be very beneficial to glance at the evolution of human consciousness in its variegated forms.

Writing and Being (1991)
Context: Like the prisoners incarcerated with the jaguar in Borges' story, 'The God's Script', who was trying to read, in a ray of light which fell only once a day, the meaning of being from the marking on the creature's pelt, we spend our lives attempting to interpret through the word the readings we take in the societies, the world of which we are part. It is in this sense, this inextricable, ineffable participation, that writing is always and at once an exploration of self and of the world; of individual and collective being.

Celtic Women in Music interview (1999)
Context: Until the early nineties, I was under the impression that the Celts were this mad collection of anarchists from Ireland, Scotland and Wales. When I saw an exhibition in Venice, I discovered they were a vast collection of tribes originating from Middle and Eastern Europe as far back as 500 BC, and that over the centuries they migrated and integrated with people all over the world. So I've used this cultural history as a creative muse. With The Book Of Secrets in particular, I was interested in beginning with their earlier and more Eastern history

The Tragic Sense of Life (1913), I : The Man of Flesh and Bone
Context: It appears to me to be indisputable that he who I am to-day derives, by a continuous series of states of consciousness, from him who was in my body twenty years ago. Memory is the basis of individual personality, just as tradition is the basis of the collective personality of a people. We live in memory, and our spiritual life is at bottom simply the effort of our memory to persist, to transform itself into hope, the effort of our past to transform itself into our future.

On Poesy or Art (1818)
Context: Now Art, used collectively for painting, sculpture, architecture and music, is the mediatress between, and reconciler of, nature and man. It is, therefore, the power of humanizing nature, of infusing the thoughts and passions of man into everything which is the object of his contemplation.

"C.P. Cavafy", p. 341
Forewords and Afterwords (1973)
Context: In most poetic expressions of patriotism, it is impossible to distinguish what is one of the greatest human virtues from the worst human vice, collective egotism.
The virtue of patriotism has been extolled most loudly and publicly by nations that are in the process of conquering others, by the Roman, for example, in the first century B. C., the French in the 1790s, the English in the nineteenth century, and the Germans in the first half of the twentieth. To such people, love of one's country involves denying the right of others, of the Gauls, the Italians, the Indians, the Poles, to love theirs.

Nobel lecture (2005)
Context: As long as some of us choose to rely on nuclear weapons, we continue to risk that these same weapons will become increasingly attractive to others.
I have no doubt that, if we hope to escape self-destruction, then nuclear weapons should have no place in our collective conscience, and no role in our security.
To that end, we must ensure — absolutely — that no more countries acquire these deadly weapons.
We must see to it that nuclear-weapon states take concrete steps towards nuclear disarmament.
And we must put in place a security system that does not rely on nuclear deterrence.

Cahiers du Cinema (1960)
Context: The moment always comes when, having collected one's ideas, certain images, an intuition of a certain kind of development — whether psychological or material — one must pass on to the actual realization. In the cinema, as in the other arts, this is the most delicate moment — the moment when the poet or writer makes his first mark on the page, the painter on his canvas, when the director arranges his characters in their setting, makes them speak and move, establishes, through the compositions of his various images, a reciprocal relationship between persons and things, between rhythm of the dialogue and that of the whole sequence, makes the movement of the camera fit in with the psychological situation. But the most crucial moment of all comes when the director gathers from all the people and from everything around him every possible suggestion, in order that his work may acquire a more spontaneous cast, may become more personal and, we might even say — in the broadest sense — more autobiographical.

A Week on the Concord and Merrimack Rivers http://www.gutenberg.org/dirs/etext03/7cncd10.txt (1849), Sunday
Context: It would be worthy of the age to print together the collected Scriptures or Sacred Writings of the several nations, the Chinese, the Hindus, the Persians, the Hebrews, and others, as the Scripture of mankind. The New Testament is still, perhaps, too much on the lips and in the hearts of men to be called a Scripture in this sense. Such a juxtaposition and comparison might help to liberalize the faith of men. This is a work which Time will surely edit, reserved to crown the labors of the printing-press. This would be the Bible, or Book of Books, which let the missionaries carry to the uttermost parts of the earth.

Source: Simone Weil : An Anthology (1986), The Great Beast (1947), p. 121
Context: The collective is the object of all idolatry, this it is which chains us to the earth. In the case of avarice: gold is of the social order. In the case of ambition: power is of the social order. Science and art are full of the social element also. And love? Love is more or less of an exception: that is why we can go to God through love, not through avarice and ambition.

What Would You Substitute for the Bible as a Moral Guide? (1900)
Context: You ask me what I would “substitute for the Bible as a moral guide.” I know that many people regard the Bible as the only moral guide and believe that in that book only can be found the true and perfect standard of morality. There are many good precepts, many wise sayings and many good regulations and laws in the Bible, and these are mingled with bad precepts, with foolish sayings, with absurd rules and cruel laws.
But we must remember that the Bible is a collection of many books written centuries apart, and that it in part represents the growth and tells in part the history of a people. We must also remember that the writers treat of many subjects. Many of these writers have nothing to say about right or wrong, about vice or virtue.

Between Hell and Reason (1945)
Context: The world is what it is, which is to say, nothing much. This is what everyone learned yesterday, thanks to the formidable concert of opinion coming from radios, newspapers, and information agencies. Indeed we are told, in the midst of hundreds of enthusiastic commentaries, that any average city can be wiped out by a bomb the size of a football. American, English, and French newspapers are filled with eloquent essays on the future, the past, the inventors, the cost, the peaceful incentives, the military advantages, and even the life-of-its-own character of the atom bomb.
We can sum it up in one sentence: Our technical civilization has just reached its greatest level of savagery. We will have to choose, in the more or less near future, between collective suicide and the intelligent use of our scientific conquests.
Meanwhile we think there is something indecent in celebrating a discovery whose use has caused the most formidable rage of destruction ever known to man. What will it bring to a world already given over to all the convulsions of violence, incapable of any control, indifferent to justice and the simple happiness of men — a world where science devotes itself to organized murder? No one but the most unrelenting idealists would dare to wonder.

Recalling his thoughts of July 1914 on the prospect of war with Germany.
Twenty-five Years (1925)
Context: A great European war under modern conditions would be a catastrophe for which previous wars afforded no precedent. In old days nations could collect only portions of their men and resources at a time and dribble them out by degrees. Under modern conditions whole nations could be mobilized at once and their whole life-blood and resources poured out in a torrent. Instead of a few hundreds of thousands of men meeting each other in war, millions would now meet, and modern weapons would multiply manifold the power of destruction. The financial strain and the expenditure of wealth would be incredible. I thought this must be obvious to everyone else, as it seemed obvious to me; and that, if once it became apparent that we were on the edge, all the Great Powers would call a halt and recoil from the abyss.

Speech to Conservative Rally in Cardiff (16 April 1979) http://www.margaretthatcher.org/document/104011
Leader of the Opposition
Context: As Conservatives we believe that recovery can only come through the work of individuals. We mustn't forever take refuge behind collective decisions. Each of us must assume our own responsibilities. What we get and what we become depends essentially on our own efforts. For what is the real driving force in society? It's the desire for the individual to do the best for himself and his family. People don't go out to work for the Chancellor of the Exchequer. They go out to work for their family, for their children, to help look after their parents... That's the way society is improved, by millions of people resolving that they'll give their children a better life than they've had themselves. And there's just no substitute for this elemental human instinct, and the worst possible thing a Government can do is to try to smother it completely with a sort of collective alternative. They won't work, they can't work. They crush and destroy something precious and vital in the nation and in the individual spirit.

The Origin of the Universe (1997)

Source: The Political Doctrine of Fascism (1925), p. 114

Source: The Political Doctrine of Fascism (1925), pp. 108-109

[A model with no firewall, arXiv preprint arXiv:1506.04342, 2015, https://arxiv.org/abs/1506.04342]

Source: The Third Reich: A New History (2000), p. 256

Speech to the 1900 Club at Grosvenor House, London (10 June 1936) on the Italo-Abyssinian War, quoted in The Times (11 June 1936), p. 10
Chancellor of the Exchequer

p. 1 https://archive.org/details/cu31924029302191/page/n13
History of New Testament Criticism (1910)

p. 26 https://babel.hathitrust.org/cgi/pt?id=uc1.$b325850;view=1up;seq=32
Six Essays on Johnson (1910)

The Life, Letters and Labours of Francis Galton (1914)

Introductory
The Grammar of Science (1900)

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)

First Report, p. 34
U.S. Navy at War, 1941-1945: Official Reports to the Secretary of the Navy (1946)

Chapter 2 http://www.fodian.net/world/0475_02.html
Vimalakirti Sutra, Robert Thurman's translation, 1991

The World of Fatwas (Or The Shariah In Action)

"Report on the Draft Amended Constitution", (December 18, 1959)
1950's

On land holding the ghosts of trauma in “Mouths Full of Earth: An Interview with Kapka Kassabova” https://www.theparisreview.org/blog/2017/09/12/mouths-full-of-earth-an-interview-with-kapka-kassabova/ in The Paris Review (2017 Sep 12)

On writers overestimating the difference that their writings make in “An interview with Viet Thanh Nguyen” https://www.asymptotejournal.com/interview/an-interview-with-viet-thanh-nguyen/ in Asymptote Magazine

Source: Initiation Into Hermetics (1956), p. 65.