Stanley G. Payne, Falange: A History of Spanish Fascism (1961), p. 31.
Interviewed in the documentary series The Civil War, 1990
2015, State of the Union Address (January 2015)
The Ballot or the Bullet (1964), Speech in Cleveland, Ohio (April 3, 1964)
Wesleyan Graduation Ceremony, Middletown, Connecticut (25 May 2008) http://www.politico.com/pdf/PPM42_remarks_of_obama.pdf
2008
The Crisis No. I.
1770s, The American Crisis (1776–1783)
On collecting money - "I Told Jonathan He Would Lose - TB Joshua" http://www.premiumtimesng.com/news/top-news/180634-i-told-jonathan-he-would-lose-tb-joshua.html Premium Times, Nigeria (April 5 2015)
“Pointing to a pile of dust, that had collected, I foolishly begged to have as many anniversaries of my birth, as were represented by the dust. But I forgot to ask that the years should be accompanied by youth.”
Ego pulveris hausti
ostendens cumulum, quot haberet corpora pulvis,
tot mihi natales contingere vana rogavi;
excidit, ut peterem iuvenes quoque protinus annos.
Book XIV, lines 136–139; translation by A. S. Kline
Metamorphoses (Transformations)
Jace to Alec, pg. 313
The Mortal Instruments, City of Ashes (2008)
War is a racket (1935)
Source: Common Sense, Vol. 4, No. 11 (November, 1935), p. 8. Quoted in 'I Might Have Given Al Capone a Few Hints' https://www.nytimes.com/1987/09/10/opinion/l-i-might-have-given-al-capone-a-few-hints-023587.html, The New York Times, September 10, 1987.
2014, Address to the United Nations (September 2014)
Part II “Phoenix” chapter 4 (p. 329).
Adulthood Rites (1988)
2014, Sixth State of the Union Address (January 2014)
Lectures on Russian Literature (1982)
Other
Preface (1910) to The Bible of Amiens by John Ruskin, translated by Proust (1904); from Marcel Proust: On Reading Ruskin, trans. Jean Autret and Philip J. Wolfe (Yale University Press, 1987, ISBN 0-300-04503-4, p. 57
Source: https://www.youtube.com/watch?v=hdrLQ7DpiWs "Biblical Series II: Genesis 1: Chaos & Order"
2012, Re-election Speech (November 2012)
1910s, The Progressives, Past and Present (1910)
Elinor Ostrom (1996) Governing the Commons: The Evolution of Institutions for Collective Action p. 25-26
Letter to Wolfgang Capito (9 July 1537)
1860s, Speech in Independence Hall (1861)
Letter to Virgil Finlay (25 September 1936), in Selected Letters V, 1934-1937 edited by August Derleth and Donald Wandrei, p. 310
Non-Fiction, Letters
Deadeye Dick (1982)
2011, Remarks at a Dedication Ceremony for the Martin Luther King, Jr., National Memorial (October 2011)
Variations of this piece have been misattributed to Andy Rooney, George Carlin, and Woody Allen. The original source is a variation on a piece by Sean Morey. ( "snopes.com: Andy Rooney on Everything", Snopes.com, 2012-09-09 http://www.snopes.com/politics/soapbox/rooney3.asp, )
Misattributed
2016, Howard University commencement address (May 2016)
Context: I’d like to offer some suggestions for how young leaders like you can fulfill your destiny and shape our collective future — bend it in the direction of justice and equality and freedom.
First of all — and this should not be a problem for this group — be confident in your heritage. … Be confident in your blackness. One of the great changes that’s occurred in our country since I was your age is the realization there's no one way to be black. Take it from somebody who’s seen both sides of debate about whether I'm black enough. … In the past couple months, I’ve had lunch with the Queen of England and hosted Kendrick Lamar in the Oval Office. There’s no straitjacket, there's no constraints, there's no litmus test for authenticity.
Foreword http://www.bartleby.com/55/100.html
1910s, Theodore Roosevelt — An Autobiography (1913)
Context: Facing the immense complexity of modern social and industrial conditions, there is need to use freely and unhesitatingly the collective power of all of us; and yet no exercise of collective power will ever avail if the average individual does not keep his or her sense of personal duty, initiative, and responsibility. There is need to develop all the virtues that have the state for their sphere of action; but these virtues are as dust in a windy street unless back of them lie the strong and tender virtues of a family life based on the love of the one man for the one woman and on their joyous and fearless acceptance of their common obligation to the children that are theirs. There must be the keenest sense of duty, and with it must go the joy of living; there must be shame at the thought of shirking the hard work of the world, and at the same time delight in the many-sided beauty of life.
2014, Review of Signals Intelligence Speech (June 2014)
Context: There was a recognition by all who participated in these reviews that the challenges to our privacy do not come from government alone. Corporations of all shapes and sizes track what you buy, store and analyze our data, and use it for commercial purposes; that’s how those targeted ads pop up on your computer and your smartphone periodically. But all of us understand that the standards for government surveillance must be higher. Given the unique power of the state, it is not enough for leaders to say: Trust us, we won’t abuse the data we collect. For history has too many examples when that trust has been breached. Our system of government is built on the premise that our liberty cannot depend on the good intentions of those in power; it depends on the law to constrain those in power.
“Collect impressions. Don’t be in a hurry to write them down.”
Debussy in a letter to his pupil Raoul Bardac (1906)
Context: Collect impressions. Don’t be in a hurry to write them down. Because that’s something music can do better than painting: it can centralise variations of colour and light within a single picture — a truth generally ignored, obvious as it is.
Source: Moral Man and Immoral Society (1932), pp. 8-9
Context: The inevitable hypocrisy, which is associated with the all the collective activities of the human race, springs chiefly from this source: that individuals have a moral code which makes the actions of collective man an outrage to their conscience. They therefore invent romantic and moral interpretations of the real facts, preferring to obscure rather than reveal the true character of their collective behavior. Sometimes they are as anxious to offer moral justifications for the brutalities from which they suffer as for those which they commit. The fact that the hypocrisy of man's group behavior... expresses itself not only in terms of self-justification but in terms of moral justification of human behavior in general, symbolizes one of the tragedies of the human spirit: its inability to conform its collective life to its individual ideals. As individuals, men believe they ought to love and serve each other and establish justice between each other. As racial, economic and national groups they take for themselves, whatever their power can command.
Fiction, The Call of Cthulhu (1926)
Context: The dream-narratives and cuttings collected by the professor were, of course, strong corroboration; but the rationalism of my mind and the extravagance of the whole subject led me to adopt what I thought the most sensible conclusions. So, after thoroughly studying the manuscript again and correlating the theosophical and anthropological notes with the cult narrative of Legrasse, I made a trip to Providence to see the sculptor and give him the rebuke I thought proper for so boldly imposing upon a learned and aged man.
Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 98
No. 85
The Federalist Papers (1787–1788)
Context: I should esteem it the extreme of imprudence to prolong the precarious state of our national affairs, and to expose the Union to the jeopardy of successive experiments, in the chimerical pursuit of a perfect plan. I never expect to see a perfect work from imperfect man. The result of the deliberations of all collective bodies must necessarily be a compound, as well of the errors and prejudices, as of the good sense and wisdom, of the individuals of whom they are composed.
Death (1912)
Context: It is childish to talk of happiness and unhappiness where infinity is in question. The idea which we entertain of happiness and unhappiness is something so special, so human, so fragile that it does not exceed our stature and falls to dust as soon as we go beyond its little sphere. It proceeds entirely from a few accidents of our nerves, which are made to appreciate very slight happenings, but which could as easily have felt everything the reverse way and taken pleasure in that which is now pain. We believe that we see nothing hanging over us but catastrophes, deaths, torments and disasters; we shiver at the mere thought of the great interplanetary spaces, with their cold and formidable and gloomy solitudes; and we imagine that the revolving worlds are as unhappy as ourselves because they freeze, or clash together, or are consumed in unutterable flames. We infer from this that the genius of the universe is an outrageous tyrant, seized with a monstrous madness, and that it delights only in the torture of itself and all that it contains. To millions of stars, each many thousand times larger than our sun, to nebulee whose nature and dimensions no figure, no word in our languages is able to express, we attribute our momentary sensibility, the little ephemeral and chance working of our nerves; and we are convinced that life there must be impossible or appalling, because we should feel too hot or too cold. It were much wiser to say to ourselves that it would need but a trifle, a few papilla more or less to our skin, the slightest modification of our eyes and ears, to turn the temperature, the silence and the darkness of space into a delicious spring-time, an unequalled music, a divine light. It were much more reasonable to persuade ourselves that the catastrophes which we think that we behold are life itself, the joy and one or other of those immense festivals of mind and matter in which death, thrusting aside at last our two enemies, time and space, will soon permit us to take part. Each world dissolving, extinguished, crumbling, burnt or colliding with another world and pulverized means the commencement of a magnificent experiment, the dawn of a marvelous hope and perhaps an unexpected happiness drawn direct from the inexhaustible unknown. What though they freeze or flame, collect or disperse, pursue or flee one another: mind and matter, no longer united by the same pitiful hazard that joined them in us, must rejoice at all that happens; for all is but birth and re-birth, a departure into an unknown filled with wonderful promises and maybe an anticipation of some unutterable event …
And, should they stand still one day, become fixed and remain motionless, it will not be that they have encountered calamity, nullity or death; but they will have entered into a thing so fair, so great, so happy and bathed in such certainties that they will for ever prefer it to all the prodigious chances of an infinity which nothing can impoverish.
Credo (1965)
Context: I believe that one can and must hope for a sane society that furthers man’s capacity to love his fellow men, to work and create, to develop his reason and his objectivity of a sense of himself that is based on the experience of his productive energy.
I believe that one can and must hope for the collective regaining of a mental health that is characterized by the capacity to love and to create...
X, 12
Meditations (c. 121–180 AD), Book X
Context: What need is there of suspicious fear, since it is in thy power to inquire what ought to be done? And if thy seest clear, go by this way content, without turning back: but if thy dost not see clear, stop and take the best advisers. But if any other things oppose thee, go on according to thy powers with due consideration, keeping to that which appears to be just. For it is best to reach this object, and if thou dost fail, let thy failure be in attempting this. He who follows reason in all things is both tranquil and active at the same time, and also cheerful and collected.
"On Dialogue"
Context: Dialogue is really aimed at going into the whole thought process and changing the way the thought process occurs collectively. We haven't really paid much attention to thought as a process. we have engaged in thoughts, but we have only paid attention to the content, not to the process. Why does thought require attention? Every thinking requires attention, really. If we ran machines withinout paying attention to them, they would break down. Our thought, too, is a process, and it requires attention, otherwise its going to go wrong.
Variant translations:
A natural society, in the midst of which every man is born and outside of which he could never become a rational and free being, becomes humanized only in the measure that all men comprising it become, individually and collectively, free to an ever greater extent.
Note 1. To be personally free means for every man living in a social milieu not to surrender his thought or will to any authority but his own reason and his own understanding of justice; in a word, not to recognize any other truth but the one which he himself has arrived at, and not to submit to any other law but the one accepted by his own conscience. Such is the indispensable condition for the observance of human dignity, the incontestable right of man, the sign of his humanity.
To be free collectively means to live among free people and to be free by virtue of their freedom. As we have already pointed out, man cannot become a rational being, possessing a rational will, (and consequently he could not achieve individual freedom) apart from society and without its aid. Thus the freedom of everyone is the result of universal solidarity. But if we recognize this solidarity as the basis and condition of every individual freedom, it becomes evident that a man living among slaves, even in the capacity of their master, will necessarily become the slave of that state of slavery, and that only by emancipating himself from such slavery will he become free himself.
Thus, too, the freedom of all is essential to my freedom. And it follows that it would be fallacious to maintain that the freedom of all constitutes a limit for and a limitation upon my freedom, for that would be tantamount to the denial of such freedom. On the contrary, universal freedom represents the necessary affirmation and boundless expansion of individual freedom.
This passage was translated as Part III : The System of Anarchism , Ch. 13: Summation, Section VI, in The Political Philosophy of Bakunin : Scientific Anarchism (1953), compiled and edited by G. P. Maximoff
Man does not become man, nor does he achieve awareness or realization of his humanity, other than in society and in the collective movement of the whole society; he only shakes off the yoke of internal nature through collective or social labor... and without his material emancipation there can be no intellectual or moral emancipation for anyone... man in isolation can have no awareness of his liberty. Being free for man means being acknowledged, considered and treated as such by another man, and by all the men around him. Liberty is therefore a feature not of isolation but of interaction, not of exclusion but rather of connection... I myself am human and free only to the extent that I acknowledge the humanity and liberty of all my fellows... I am properly free when all the men and women about me are equally free. Far from being a limitation or a denial of my liberty, the liberty of another is its necessary condition and confirmation.
Man, Society, and Freedom (1871)
Context: The materialistic, realistic, and collectivist conception of freedom, as opposed to the idealistic, is this: Man becomes conscious of himself and his humanity only in society and only by the collective action of the whole society. He frees himself from the yoke of external nature only by collective and social labor, which alone can transform the earth into an abode favorable to the development of humanity. Without such material emancipation the intellectual and moral emancipation of the individual is impossible. He can emancipate himself from the yoke of his own nature, i. e. subordinate his instincts and the movements of his body to the conscious direction of his mind, the development of which is fostered only by education and training. But education and training are preeminently and exclusively social … hence the isolated individual cannot possibly become conscious of his freedom.
To be free … means to be acknowledged and treated as such by all his fellowmen. The liberty of every individual is only the reflection of his own humanity, or his human right through the conscience of all free men, his brothers and his equals.
I can feel free only in the presence of and in relationship with other men. In the presence of an inferior species of animal I am neither free nor a man, because this animal is incapable of conceiving and consequently recognizing my humanity. I am not myself free or human until or unless I recognize the freedom and humanity of all my fellowmen.
Only in respecting their human character do I respect my own....
I am truly free only when all human beings, men and women, are equally free. The freedom of other men, far from negating or limiting my freedom, is, on the contrary, its necessary premise and confirmation.
Source: Psychological Types, or, The Psychology of Individuation (1921), Ch. 5, p. 271
Context: The great problems of life — sexuality, of course, among others — are always related to the primordial images of the collective unconscious. These images are really balancing or compensating factors which correspond with the problems life presents in actuality. This is not to be marvelled at, since these images are deposits representing the accumulated experience of thousands of years of struggle for adaptation and existence.
“But the government collection and storage of such bulk data also creates a potential for abuse.”
2014, Review of Signals Intelligence Speech (June 2014)
Context: [T]he combination of increased digital information and powerful supercomputers offers intelligence agencies the possibility of sifting through massive amounts of bulk data to identify patterns or pursue leads that may thwart impending threats. It’s a powerful tool. But the government collection and storage of such bulk data also creates a potential for abuse.
Source: The Archetypes and the Collective Unconscious (1934), p. 42-43
Context: Whereas the personal unconscious consists for the most part of "complexes", the content of the collective unconscious is made up essentially of "archetypes". The concept of the archetype, which is an indispensable correlate of the idea of the collective unconscious, indicates the existence of definite forms in the psyche which seem to be present always and everywhere. Mythological research calls them 'motifs'; in the psychology of primitives they correspond to Levy-Bruhl's concept of "representations collectives," and in the field of comparative religion they have been defined by Hubert and Mauss as 'categories of the imagination'... My thesis, then, is as follows: In addition to our immediate consciousness, which is of a thoroughly personal nature and which we believe to be the only empirical psyche (even if we tack on the personal unconscious as an appendix), there exists a second psychic system of a collective, universal, and impersonal nature which is identical in all individuals.
1860s, Speeches to Ohio Regiments (1864), Speech to the One Hundred Sixty-fourth Ohio Regiment
Context: I say this in order to impress upon you, if you are not already so impressed, that no small matter should divert us from our great purpose. There may be some irregularities in the practical application of our system. It is fair that each man shall pay taxes in exact proportion to the value of his property; but if we should wait before collecting a tax to adjust the taxes upon each man in exact proportion with every other man, we should never collect any tax at all. There may be mistakes made sometimes; things may be done wrong while the officers of the Government do all they can to prevent mistakes. But I beg of you, as citizens of this great Republic, not to let your minds to carried off from the great work we have before us. This struggle is too large for you to be diverted from it by any small matter.
1790s, Farewell Address (1796)
Context: It is of infinite moment, that you should properly estimate the immense value of your national Union to your collective and individual happiness; that you should cherish a cordial, habitual, and immovable attachment to it; accustoming yourselves to think and speak of it as of the Palladium of your political safety and prosperity; watching for its preservation with jealous anxiety; discountenancing whatever may suggest even a suspicion, that it can in any event be abandoned; and indignantly frowning upon the first dawning of every attempt to alienate any portion of our country from the rest, or to enfeeble the sacred ties which now link together the various parts.
2013, Commencement Address at Ohio State University (May 2013)
Context: In the aftermath of darkest tragedy, we have seen the American spirit at its brightest. We’ve seen the petty divisions of color, class, and creed replaced by a united urge to help. We’ve seen courage and compassion, a sense of civic duty, and a recognition that we are not a collection of strangers; we are bound to one another by a set of ideals, and laws, and commitments, and a deep devotion to this country we love.
That’s what citizenship is. It’s the idea at the heart of our founding – that as Americans, we are blessed with God-given and inalienable rights, but with those rights come responsibilities – to ourselves, to one another, and to future generations.
But if we’re being honest, as you’ve studied and worked and served to become good citizens, the institutions that give structure to our society have, at times, betrayed your trust. In the run-up to the financial crisis, too many on Wall Street forgot that their obligations don’t end with their shareholders. In entertainment and in the media, ratings and shock value often trumped news and storytelling. And in Washington – well, this is a joyous occasion, so let me put this charitably: I think it’s fair to say our democracy isn’t working as well as we know it can. It could do better. And those of us fortunate enough to serve in these institutions owe it to you to do better, every single day.
2011, Address on interventions in Libya (March 2011)
Context: As Commander-in-Chief, I have no greater responsibility than keeping this country safe. And no decision weighs on me more than when to deploy our men and women in uniform. I’ve made it clear that I will never hesitate to use our military swiftly, decisively, and unilaterally when necessary to defend our people, our homeland, our allies and our core interests. That's why we’re going after al Qaeda wherever they seek a foothold. That is why we continue to fight in Afghanistan, even as we have ended our combat mission in Iraq and removed more than 100,000 troops from that country.
There will be times, though, when our safety is not directly threatened, but our interests and our values are. Sometimes, the course of history poses challenges that threaten our common humanity and our common security — responding to natural disasters, for example; or preventing genocide and keeping the peace; ensuring regional security, and maintaining the flow of commerce. These may not be America’s problems alone, but they are important to us. They’re problems worth solving. And in these circumstances, we know that the United States, as the world’s most powerful nation, will often be called upon to help.
In such cases, we should not be afraid to act — but the burden of action should not be America’s alone. As we have in Libya, our task is instead to mobilize the international community for collective action. Because contrary to the claims of some, American leadership is not simply a matter of going it alone and bearing all of the burden ourselves. Real leadership creates the conditions and coalitions for others to step up as well; to work with allies and partners so that they bear their share of the burden and pay their share of the costs; and to see that the principles of justice and human dignity are upheld by all.
A speech to the American Bar Association after the TWA Flight 847 hijacking. James Bovard, Terrorism and Tyranny, p. 23 http://books.google.de/books?id=VQoH4fy4m88C&pg=PA23&lpg=PA23&dq=We+are+especially+not+going+to+tolerate+these+attacks+from+outlaw+states+run+by+the+strangest+collection+of+misfits,+Looney+Tunes+and+squalid+criminals+since+the+advent+of+the+Third+Reich&source=bl&ots=tv3daFha5S&sig=M4GXSs9s1uDXNnykGGcr14jaE6g&hl=de&ei=pbe-TMf6OoTLswb18M3FDQ&sa=X&oi=book_result&ct=result&resnum=3&ved=0CCYQ6AEwAg#v=onepage&q=We%20are%20especially%20not%20going%20to%20tolerate%20these%20attacks%20from%20outlaw%20states%20run%20by%20the%20strangest%20collection%20of%20misfits%2C%20Looney%20Tunes%20and%20squalid%20criminals%20since%20the%20advent%20of%20the%20Third%20Reich&f=false
1980s, Second term of office (1985–1989)
Context: Americans … are not going to tolerate intimidation, terror and outright acts of war against this nation and its people. And we are especially not going to tolerate these attacks from outlaw states run by the strangest collection of misfits, Looney Tunes and squalid criminals since the advent of the Third Reich … There can be no place on earth where it is safe for these monsters to rest, or train or practice their cruel and deadly. We must act together – or unilateraly, if necessary – to ensue that these terrorists have no sanctuary, anywhere.
1910s, The Progressives, Past and Present (1910)
Context: We must set the end in view as the goal; and then, instead of making a fetish of some particular kind of means, we should adopt whatever honorable means will best accomplish the end. In so far as unrestricted individual liberty brings the best results, we should encourage it. But when a point is reached where this complete lack of restriction on individual liberty fails to achieve the best results, then, on behalf of the whole people, we should exercise the collective power of the people, through the State Legislatures in matters of purely local concern, and through the National Legislature when the purpose is so big that only National action can achieve it.
Preface
What is Property? (1840)
“Stalin-Wells Talk: The Verbatim Report and A Discussion”, G.B. Shaw, J.M. Keynes et al., London, The New Statesman and Nation, (1934) p. 7
Stalin's speeches, writings and authorised interviews
2014, Review of Signals Intelligence Speech (June 2014)
For the American people can no more meet the demands of today’s world by acting alone than American soldiers could have met the forces of fascism or communism with muskets and militias. No single person can train all the math and science teachers we’ll need to equip our children for the future, or build the roads and networks and research labs that will bring new jobs and businesses to our shores. Now, more than ever, we must do these things together, as one nation and one people.
2013, Second Inaugural Address (January 2013)
On her viewpoint regarding the Black Lives Matter movement in “The Queen Speaks: An Interview with Erykah Badu” https://www.vice.com/en_us/article/rq4eqb/erykah-badu-interview-2015 in Vice (2015 Oct 27)
Glimpses of World History (1949)
"Communism. The Production of the Form of Intercourse Itself",
The Marx-Engels Reader
The German Ideology (1845/46)
Statement on the Coronavirus as Chancellor (20 March 2020)
Instagram post @rishisunakmp https://www.instagram.com/p/B990ItXHhXW/ (21 March 2020)
2020
1987
The Power of Now (1997)
Their applause, cued in by a light-signal, is transmitted directly on the popular radio programmes they are permitted to attend. They call themselves 'jitter-bugs', bugs which carry out reflex movements, performers of their own ecstasy. Merely to be carried away by anything at all, to have something of their own, compensates for their impoverished and barren existence. The gesture of adolescence, which raves for this or that on one day with the ever-present possibility of damning it as idiocy on the next, is now socialized.
Perennial fashion — Jazz, as quoted in The Sociology of Rock (1978) by Simon Frith, ISBN 0094602204
Variant: One cannot collect all the beautiful shells on the beach. One can only collect a few. One moon shell is more impressive than three. There is only one moon in the sky.
Source: Gift from the Sea (1955), p. 114
Source: The Gifts of Imperfection: Let Go of Who You Think You're Supposed to Be and Embrace Who You Are
Source: The Confessions of Aleister Crowley: An Autohagiography
“Atheism is a religion like not collecting stamps is a hobby.”
“During a warm winter rain… the basins of her collarbones collected water.”
Source: The Virgin Suicides
“We are not quite novels.
We are not quite short stories.
In the end, we are collected works.”
Source: The Storied Life of A.J. Fikry
Source: Kindred Spirits
Source: Shadow Souls
“Redundant comments are just places to collect lies and misinformation.”
Clean Code: A Handbook of Agile Software Craftsmanship
Source: He's Just Not That Into You: The No-Excuses Truth to Understanding Guys
“Do it for yourself. The universe will be around to collect its cut later.”
Vorkosigan Saga, Mirror Dance (1994)
