Quotes about concern
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Socrates photo
Malcolm X photo

“Last but not least, I must say this concerning the great controversy over rifles and shotguns. The only thing that I’ve ever said is that in areas where the government has proven itself either unwilling or unable to defend the lives and the property of Negroes, it’s time for Negroes to defend themselves. Article number two of the constitutional amendments provides you and me the right to own a rifle or a shotgun. It is constitutionally legal to own a shotgun or a rifle. This doesn’t mean you’re going to get a rifle and form battalions and go out looking for white folks, although you’d be within your rights—I mean, you’d be justified; but that would be illegal and we don’t do anything illegal. If the white man doesn’t want the black man buying rifles and shotguns, then let the government do its job. […] If he’s not going to do his job in running the government and providing you and me with the protection that our taxes are supposed to be for, since he spends all those billions for his defense budget, he certainly can’t begrudge you and me spending $12 or $15 for a single-shot, or double-action. I hope you understand. Don’t go out shooting people, but any time—brothers and sisters, and especially the men in this audience; some of you wearing Congressional Medals of Honor, with shoulders this wide, chests this big, muscles that big—any time you and I sit around and read where they bomb a church and murder in cold blood, not some grownups, but four little girls while they were praying to the same God the white man taught them to pray to, and you and I see the government go down and can’t find who did it.”

Malcolm X (1925–1965) American human rights activist

The Ballot or the Bullet (1964), Speech in Cleveland, Ohio (April 3, 1964)

Henri Fayol photo
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Henri Fayol photo
Emil M. Cioran photo
Benjamin Disraeli photo

“The very phrase "foreign affairs" makes an Englishman convinced that I am about to treat of subjects with which he has no concern.”

Benjamin Disraeli (1804–1881) British Conservative politician, writer, aristocrat and Prime Minister

Source: Speech to the Conservatives of Manchester (3 April 1872), quoted in William Flavelle Monypenny and George Earle Buckle, The Life of Benjamin Disraeli, Earl of Beaconsfield. Volume II. 1860–1881 (London: John Murray, 1929), p. 531.

Yeshayahu Leibowitz photo
Jordan Peterson photo

“One of the things you want to do with a conception like compassion is that you want to start thinking about it like a psychologist, or like a scientist, because compassion is actually definable. The easiest way to approach it is to think about it in Big-5 terms, because it maps onto Agreeableness, which you can break down into Compassion and Politeness. The liberal types, especially the Social Justice types, are way higher in Compassion. It's actually their fundamental characteristic. You might think, 'well, compassion is a virtue.' Yes, it's a virtue, but any uni-dimensional virtue immediately becomes a vice, because real virtue is the intermingling of a number of virtues and their integration into a functional identity that can be expressed socially. Compassion can be great if you happen to be the entity towards which it is directed. But compassion tends to divide the world into crying children and predatory snakes. So if you're a crying child, hey great. But if you happen to be identified as one of the predatory snakes, you better look the hell out. Compassion is what the mother grizzly bear feels for her cubs while she eats you because you got in the way. We don't want to be thinking for a second that compassion isn't a virtue that can lead to violence, because it certainly can. The other problem with compassion - this is why we have conscientiousness - there's five canonical personality dimensions. Agreeableness is good if you are functioning in a kin system. You want to distribute resources equally for example among your children, because you want all of them to have the same chance, and even roughly the same outcome. That is, a good one. But the problem is that you can't extend that moral network to larger groups. As far as I can tell, you need conscientiousness, which is a much colder virtue. It's also a virtue that is much more concerned with larger structures over the longer period of time. And you can think about conscientiousness as a form of compassion too. It's like: 'straighten the hell out, and work hard and your life will go well. I don't care how you feel about that right now.' Someone who's cold, that is, low in agreeableness and high in conscientiousness, will tell you every time. 'Don't come whining to me. I don't care about your hurt feelings. Do your goddamn job or you're going to be out on the street.' One might think, 'Oh that person is being really hard on me.' Not necessarily. They might have your long term best interest in mind. You're fortunate if you come across someone who is disagreeable. Not tyrannically disagreeable, but moderately disagreeable and high in conscientiousness because they will whip you into shape. And that's really helpful. You'll admire people like that. You won't be able to help it. You'll feel like, 'Oh wow, this person has actually given me good information, even though you will feel like a slug after they have taken you apart.' That's the compassion issue. You can't just transform that into a political stance. I think part of what we're seeing is actually the rise of a form of female totalitarianism, because we have no idea what totalitarianism would be like if women ran it, because that's never happened before in the history of the planet. And so, we've introduced women into the political sphere radically over the past fifty years. We have no idea what the consequence of that is going to be. But we do know from our research, which is preliminary, that agreeableness really predicts political correctness, but female gender predicts over and above the personality trait, and that's something we found very rarely in our research. Usually the sex differences are wiped out by the personality differences, but not in this particular case. On top of that, women are getting married later, and they're having children much later, and they're having fewer of them, and so you also have to wonder what their feminine orientation is doing with itself in the interim, roughly speaking. A lot of it is being expressed as political opinion. Fair enough. That's fine. But it's not fine when it starts to shut down discussion.”

Jordan Peterson (1962) Canadian clinical psychologist, cultural critic, and professor of psychology

Concepts

Dugald Stewart photo
Albert Schweitzer photo
Thomas the Apostle photo

“The person old in days will not hesitate to ask a little child of seven days concerning the place of life.”

Thomas the Apostle Apostle of Jesus Christ

4
Gospel of Thomas (c. 50? — c. 140?)

Jean Jacques Rousseau photo
Ernest Belfort Bax photo
Roger Williams (theologian) photo
Shiing-Shen Chern photo

“In 1917 Levi-Civita discovered his celebrated parallelism which is an infinitesimal transportation of tangent vectors preserving the scalar product and is the first example of a connection. The salient fact about the Levi-Civita parallelism is the result that it is the parallelism, and not the Riemannian metric, which accounts for most of the properties concerning curvature.”

Shiing-Shen Chern (1911–2004) mathematician (1911–2004), born in China and later acquiring U.S. citizenship; made fundamental contributio…

[Differential Manifolds (Classroom Notes) Math 352A, Spring 1952, Department of Mathematics, University of Chicago, http://mathunion.org/ICM/ICM1950.2/Main/icm1950.2.0397.0411.ocr.pdf]

Yoshida Shoin photo
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Hidetaka Miyazaki photo
Joseph E. Stiglitz photo
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A.C. Bhaktivedanta Swami Prabhupada photo
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Plato photo

“And when the father who begat it perceived the created image of the eternal gods, that it had motion and life, he rejoiced and was well pleased; and he bethought him to make it yet more nearly like its pattern. Now whereas that is a living being eternally existent, even so he essayed to make this All the like to the best of his power. Now so it was that the nature of the ideal was eternal. But to bestow this attribute altogether upon a created thing was impossible; so he bethought him to make a moving image of eternity, and while he was ordering the universe he made of eternity that abides in unity an eternal image moving according to number, even that which we have named time. For whereas days and nights and months and years were not before the universe was created, he then devised the generation of them along with the fashioning of the universe. Now all these are portions of time, and was and shall be are forms of time that have come to be, although we wrongly ascribe them unawares to the eternal essence. For we say that it was and is and shall be, but in verity is alone belongs to it: and was and shall be it is meet should be applied only to Becoming which moves in time; for these are motions. But that which is ever changeless without motion must not become elder or younger in time, neither must it have become so in past nor be so in the future; nor has it to do with any attributes that Becoming attaches to the moving objects of sense: these have come into being as forms of time, which is the image of eternity and revolves according to number. Moreover we say that the become is the become, and the becoming is the becoming, and that which shall become is that which shall become, and not-being is not-being. In all this we speak incorrectly. But concerning these things the present were perchance not the right season to inquire particularly.”

Plato book Timaeus

38b, as quoted by R. D. Archer-Hind, The Timaeus of Plato (1888)
Timaeus

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Friedrich Nietzsche photo
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A.C. Bhaktivedanta Swami Prabhupada photo
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James Madison photo
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William Wilberforce photo

“If then we would indeed be “filled with wisdom and spiritual understanding;” if we would “walk worthy of the Lord unto all well pleasing, being fruitful in every good work, and increasing in the knowledge of God;” here let us fix our eyes! “Laying aside every weight, and the sin that does so easily beset us; let us run with patience the race that is set before us, Looking unto Jesus, the Author and Finisher of our faith, who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
Here best we may learn the infinite importance of Christianity. How little it can deserve to be treated in that slight and superficial way, in which it is in these days regarded by the bulk of nominal Christians, who are apt to think it may be enough, and almost equally pleasing to God, to be religious in any way, and upon any system. What exquisite folly it must be to risk the soul on such a venture, in direct contradiction to the dictates of reason, and the express declaration of the word of God! “How shall we escape, if we neglect so great salvation?”
LOOKING UNTO JESUS!
Here we shall best learn the duty and reasonableness of an absolute and unconditional surrender of soul and body to the will and service of God.—“We are not our own; for we are bought with a price,” and must “therefore” make it our grand concern to “glorify God with our bodies and our spirits, which are God’s.” Should we be base enough, even if we could do it with safety, to make any reserves in our returns of service to that gracious Saviour, who “gave up himself for us?” If we have formerly talked of compounding by the performance of some commands for the breach of others; can we now bear the mention of a composition of duties, or of retaining to ourselves the right of practising little sins! The very suggestion of such an idea fills us with indignation and shame, if our hearts be not dead to every sense of gratitude.
LOOKING UNTO JESUS!
Here we find displayed, in the most lively colours, the guilt of sin, and how hateful it must be to the perfect holiness of that Being, “who is of purer eyes than to behold iniquity.” When we see that, rather than sin should go unpunished, “God spared not his own Son,” but “was pleased[99], to bruise him and put him to grief” for our sakes; how vainly must impenitent sinners flatter themselves with the hope of escaping the vengeance of Heaven, and buoy themselves up with I know not what desperate dreams of the Divine benignity!
Here too we may anticipate the dreadful sufferings of that state, “where shall be weeping and gnashing of teeth;” when rather than that we should undergo them, “the Son of God” himself, who “thought it no robbery to be equal with God,” consented to take upon him our degraded nature with all its weaknesses and infirmities; to be “a man of sorrows,” “to hide not his face from shame and spitting,” “to be wounded for our transgressions, and bruised for our iniquities,” and at length to endure the sharpness of death, “even the death of the Cross,” that he might “deliver us from the wrath to come,” and open the kingdom of Heaven to all believers.
LOOKING UNTO JESUS!
Here best we may learn to grow in the love of God! The certainty of his pity and love towards repenting sinners, thus irrefragably demonstrated, chases away the sense of tormenting fear, and best lays the ground in us of a reciprocal affection. And while we steadily contemplate this wonderful transaction, and consider in its several relations the amazing truth, that “God spared not his own Son, but delivered him up for us all;” if our minds be not utterly dead to every impulse of sensibility, the emotions of admiration, of preference, of hope, and trust, and joy, cannot but spring up within us, chastened with reverential fear, and softened and quickened by overflowing gratitude. Here we shall become animated by an abiding disposition to endeavour to please our great Benefactor; and by a humble persuasion, that the weakest endeavours of this nature will not be despised by a Being, who has already proved himself so kindly affected towards us. Here we cannot fail to imbibe an earnest desire of possessing his favour, and a conviction, founded on his own declarations thus unquestionably confirmed, that the desire shall not be disappointed. Whenever we are conscious that we have offended this gracious Being, a single thought of the great work of Redemption will be enough to fill us with compunction. We shall feel a deep concern, grief mingled with indignant shame, for having conducted ourselves so unworthily towards one who to us has been infinite in kindness: we shall not rest till we have reason to hope that he is reconciled to us; and we shall watch over our hearts and conduct in future with a renewed jealousy, [Pg 243] lest we should again offend him. To those who are ever so little acquainted with the nature of the human mind, it were superfluous to remark, that the affections and tempers which have been enumerated, are the infallible marks and the constituent properties of Love. Let him then who would abound and grow in this Christian principle, be much conversant with the great doctrines of the Gospel.
It is obvious, that the attentive and frequent consideration of these great doctrines, must have a still more direct tendency to produce and cherish in our minds the principle of the love of Christ.”

William Wilberforce (1759–1833) English politician

Source: Real Christianity (1797), p. 240-243.

Bertrand Russell photo

“Politics is concerned with herds rather than with individuals, and the passions which are important in politics are, therefore, those in which the various members of a given herd can feel alike.”

Bertrand Russell (1872–1970) logician, one of the first analytic philosophers and political activist

Source: 1950s, What Desires Are Politically Important? (1950)

Barack Obama photo

“But we are here today because we know we cannot be complacent. For history travels not only forwards; history can travel backwards, history can travel sideways. And securing the gains this country has made requires the vigilance of its citizens. Our rights, our freedoms -- they are not given. They must be won. They must be nurtured through struggle and discipline, and persistence and faith. And one concern I have sometimes during these moments, the celebration of the signing of the Civil Rights Act, the March on Washington -- from a distance, sometimes these commemorations seem inevitable, they seem easy. All the pain and difficulty and struggle and doubt -- all that is rubbed away. And we look at ourselves and we say, oh, things are just too different now; we couldn’t possibly do what was done then -- these giants, what they accomplished. And yet, they were men and women, too. It wasn’t easy then. It wasn’t certain then. Still, the story of America is a story of progress. However slow, however incomplete, however harshly challenged at each point on our journey, however flawed our leaders, however many times we have to take a quarter of a loaf or half a loaf -- the story of America is a story of progress. And that’s true because of men like President Lyndon Baines Johnson.”

Barack Obama (1961) 44th President of the United States of America

Remarks by the President at LBJ Presidential Library Civil Rights Summit at Lyndon B. Johnson Presidential Library in Austin, Texas on April 10, 2014. http://www.whitehouse.gov/the-press-office/2014/04/10/remarks-president-lbj-presidential-library-civil-rights-summit
2014

Pope Francis photo

“Among the vulnerable for whom the Church wishes to care with particular love and concern are unborn children, the most defenceless and innocent among us. Nowadays efforts are made to deny them their human dignity and to do with them whatever one pleases, taking their lives and passing laws preventing anyone from standing in the way of this. Frequently, as a way of ridiculing the Church’s effort to defend their lives, attempts are made to present her position as ideological, obscurantist and conservative. Yet this defence of unborn life is closely linked to the defence of each and every other human right. It involves the conviction that a human being is always sacred and inviolable, in any situation and at every stage of development. Human beings are ends in themselves and never a means of resolving other problems. Once this conviction disappears, so do solid and lasting foundations for the defence of human rights, which would always be subject to the passing whims of the powers that be. Reason alone is sufficient to recognize the inviolable value of each single human life, but if we also look at the issue from the standpoint of faith, “every violation of the personal dignity of the human being cries out in vengeance to God and is an offence against the creator of the individual.””

Pope Francis (1936) 266th Pope of the Catholic Church

Section 213
2010s, 2013, Evangelii Gaudium · The Joy of the Gospel

Bertrand Russell photo
Arthur Schopenhauer photo
Walter A. Shewhart photo
Al-Farabi photo

“Farabi followed Plato not merely as regards the manner in which he presented the philosophic teaching in his most important books. He held the view that Plato’s philosophy was the true philosophy. To reconcile his Platonism with his adherence to Aristotle, he could take three more or less different ways. First, he could try to show that the explicit teachings of both philosophers can be reconciled with each other. He devoted to this attempt his Concordance of the opinions of Plato and Aristotle. The argument of that work is partly based on the so-called Theology of Aristotle: by accepting this piece of neo-platonic origin as a genuine work of Aristotle, he could easily succeed in proving the substantial agreement of the explicit teachings of both philosophers concerning the crucial subjects. It is however very doubtful whether Farabi considered his Concordance as more than an exoteric treatise, and thus whether it would be wise of us to attach great importance to its explicit argument. Secondly, he could show that the esoteric teachings of both philosophers are identical. Thirdly, he could show that “the aim” of both philosophers is identical.”

Al-Farabi (872–951) Philosopher in 10th century Central Asia

Leo Strauss, Farabi's Plato http://contemporarythinkers.org/leo-strauss/essay/farabis-plato/, Louis Ginzberg Jubilee Volume, American Academy for Jewish Research, 1945. Reprinted, revised and abbreviated, in Persecution and the Art of Writing.

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Ibn Khaldun photo

“(Unlike Muslims), the other religious groups did not have a universal mission, and the holy war was not a religious duty to them, save only for purposes of defence… They are merely required to establish their religion among their own people. This is why the Israelites after Moses and Joshua remained unconcerned with royal authority for about four hundred years. Their only concern was to establish their religion… The Israelites dispossessed the Canaanites of the land that God had given them as their heritage in Jerusalem and the surrounding region, as it had been explained to them through Moses. The nations of the Philistines, the Canaanites, the Armenians, the Edomites, the Ammonites, and the Moabites fought against them. During that time political leadership was entrusted to the elders among them. The Israelites remained in that condition for about four hundred years. They did not have any royal power and were harassed by attacks from foreign nations. Therefore, they asked God through Samuel, one of their prophets, that he permit them to make someone king over them. Thus, Saul became their king. He defeated the foreign nations and killed Goliath, the ruler of Philistines. After Saul, w:David became king, and then Solomon. His kingdom flourished and extended to the borders of the land of the Hijaz and further to the borders of Yemen and to the borders of the land of the Byzantines. After Solomon, the tribes split into two dynasties. One of the dysnaties was that of the ten tribes in the region of Nablus, the capital of which is Samaria(Sabastiyah), and the other that of the children of Judah and Benjamin in Jerusalem. Their royal authority had had an uninterrupted duration of a thousand years.”

Muqaddimah, Translated by Franz Rosenthal, pp.183-184, Princeton University Press, 1981.
Muqaddimah (1377)

Claude Elwood Shannon photo
Emile Zola photo
Xun Zi photo

“One whose intentions and thoughts are cultivated will disregard wealth and nobility. One whose greatest concern is for the Way and righteousness will take lightly kings and dukes. It is simply that when one examines oneself on the inside, external goods carry little weight. A saying goes, "The gentleman makes things his servants. The petty man is servant to things."”

Xun Zi (-313–-238 BC) Ancient Chinese philosopher

Readings in Classical Chinese Philosophy (2001), p. 263
A similar phrase to the saying is found in the 3rd millennium BCE Sumerian text Instructions of Shuruppak by Šuruppak: "You should not serve things; things should serve you." http://etcsl.orinst.ox.ac.uk/section5/tr561.htm
"Cultivating oneself"

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Samir Amin photo
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Imre Kertész photo
Mike Tyson photo

“I have the same malice in my heart as far as the fight game is concerned, but outside the ring, I won't say anything a dignified man won't say.”

Mike Tyson (1966) American boxer

http://findarticles.com/p/articles/mi_m1077/is_n11_v50/ai_17362107
On himself

Plato photo
Socrates photo
Meher Baba photo
Bidhan Chandra Roy photo
Jordan Peterson photo
Barack Obama photo
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Leonardo Da Vinci photo
George Washington photo
Karl Marx photo

“The industrial peak of a people when its main concern is not yet gain, but rather to gain.”

Karl Marx (1818–1883) German philosopher, economist, sociologist, journalist and revolutionary socialist

Grundrisse (1857-1858)
Source: Introduction, p. 7.

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Martin Luther photo
Barack Obama photo
Ronald Reagan photo

“The size of the Federal budget is not an appropriate barometer of social conscience or charitable concern.”

Ronald Reagan (1911–2004) American politician, 40th president of the United States (in office from 1981 to 1989)

Remarks at the Annual Meeting of the National Alliance of Business (5 October 1981) http://www.reagan.utexas.edu/archives/speeches/1981/100581a.htm
1980s, First term of office (1981–1985)

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A.C. Bhaktivedanta Swami Prabhupada photo
Gerardus Mercator photo
Franz Grillparzer photo
Theodore Roosevelt photo

“As regards capital cases, the trouble is that emotional men and women always see only the individual whose fate is up at the moment, and neither his victim nor the many millions of unknown individuals who would in the long run be harmed by what they ask. Moreover, almost any criminal, however brutal, has usually some person, often a person whom he has greatly wronged, who will plead for him. If the mother is alive she will always come, and she cannot help feeling that the case in which she is so concerned is peculiar, that in this case a pardon should be granted. It was really heartrending to have to see the kinfolk and friends of murderers who were condemned to death, and among the very rare occasions when anything governmental or official caused me to lose sleep were times when I had to listen to some poor mother making a plea for a "criminal" so wicked, so utterly brutal and depraved, that it would have been a crime on my part to remit his punishment.
On the other hand, there were certain crimes where requests for leniency merely made me angry. Such crimes were, for instance, rape, or the circulation of indecent literature, or anything connected with what would now be called the "white slave" traffic, or wife murder, or gross cruelty to women or children, or seduction and abandonment, or the action of some man in getting a girl whom he seduced to commit abortion. In an astonishing number of these cases men of high standing signed petitions or wrote letters asking me to show leniency to the criminal. In two or three of the cases — one where some young roughs had committed rape on a helpless immigrant girl, and another in which a physician of wealth and high standing had seduced a girl and then induced her to commit abortion — I rather lost my temper, and wrote to the individuals who had asked for the pardon, saying that I extremely regretted that it was not in my power to increase the sentence. I then let the facts be made public, for I thought that my petitioners deserved public censure. Whether they received this public censure or not I did not know, but that my action made them very angry I do know, and their anger gave me real satisfaction.”

Theodore Roosevelt (1858–1919) American politician, 26th president of the United States

Source: 1910s, Theodore Roosevelt — An Autobiography (1913), Ch. VIII : The New York Governorship

Matsushita Konosuke photo

“I underlined my conviction that running a business and managing an enterprise were not merely a private concern but a public endeavor.”

Matsushita Konosuke (1894–1989) Japanese businessman

Source: Quest for prosperity: the life of a Japanese industrialist. 1988, p. 232

Slavoj Žižek photo

“Darcy wants to present himself to Elizabeth as a proud gentleman, and he gets from her the message 'your pride is nothing but contemptible arrogance.' After the break in their relationship each discovers, through a series of accidents, the true nature of the other - she the sensitive and tender nature of Darcy, he her real dignity and wit - and the novel ends as it should, with their marriage. The theoretical interest of this story lies in the fact that the failure of their first encounter, the double misrecognition concerning the real nature of the other, functions as a positive condition of the final outcome: we cannot say 'if, from the very beginning, she had recognized his real nature and he hers, their story could have ended at once with their marriage.' Let us take a comical hypothesis that the first encounter of the future lovers was a success - that Elizabeth had accepted Darcy's first proposal. What would happen? Instead of being bound together in true love they would become a vulgar everyday couple, a liaison of an arrogant, rich man and a pretentious, every-minded young girl… If we want to spare ourselves the painful roundabout route through the misrecognition, we miss the truth itself: only the working-through of the misrecognition allows us to accede to the true nature of the other and at the same time to overcome our own deficiency - for Darcy, to free himself of his false pride; for Elizabeth, to get rid of her prejudices.”

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The Sublime Object of Ideology (1989)

Leon Trotsky photo

“We communists know only one possession that is sacred — the life of the working man, the life of the worker, his wife and his children. That is the only possession which is sacred so far as we are concerned, and it gives us the right to do anything and everything.”

Leon Trotsky (1879–1940) Marxist revolutionary from Russia

Into the Fight Against Famine
6. The Kulaks - bulwark and hope of the counter-revolution
How the Revolution Armed (1923)

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Barack Obama photo

“So, first of all, you’ve got to try to get people involved. And a lot of people are busy in their own lives or they don’t think it’s going to make a difference or they’re scared if they’re speaking out against authority. And many of the problems that we’re facing, like trying to create jobs or better opportunity or dealing with poverty or dealing with the environment, these are problems that have been going on for decades. And so, to think that somehow you’re going to change it in a day or a week, and then if it doesn’t happen you just give up, well, then you definitely won’t succeed. So the most important thing that I learned as a young person trying to bring about change is you have to be persistent, and you have to get more people involved, and you have to form relationships with different groups and different organizations. And you have to listen to people about what they’re feeling and what they’re concerned about, and build trust. And then, you have to try to find a small part of the problem and get success on that first, so that maybe from there you can start something else and make it bigger and make it bigger, until over time you are really making a difference in your community and in that problem. But you can’t be impatient. And the great thing about young people is they’re impatient. The biggest problem with young people is they’re impatient. It’s a strength, because it’s what makes you want to change things. But sometimes, you can be disappointed if change doesn’t happen right away and then you just give up. And you just have to stay with it and learn from your failures, as well as your successes.”

Barack Obama (1961) 44th President of the United States of America

2014, Young Southeast Asian Leaders Initiative Town Hall (April 2014)

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“I read sometime around 1938 of Jewish fines and some street actions against them. But I was too concerned with U-Boats and the naval problems to be concerned about Jews.”

Karl Dönitz (1891–1980) President of Germany; admiral in command of German submarine forces during World War II

To Leon Goldensohn, May 2, 1946, from "The Nuremberg Interviews" by Leon Goldensohn, Robert Gellately - History - 2004.

Emil M. Cioran photo
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“Voting is easy and marginally useful, but it is a poor substitute for democracy, which requires direct action by concerned citizens.”

Howard Zinn (1922–2010) author and historian

"Election Madness" http://www.progressive.org/mag_zinn0308 The Progressive (March 2008)

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