Quotes about condition

page 4

Psychology and Poetry (June 1930)

Elizabeth Kastor (February 21, 1987) "The Flight of Memory - Mercury Reunion Honors Glenn's Voyage", The Washington Post, p. G1.

Napoleon : In His Own Words (1916)

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

Douglass North in "Orders of the Day" in Reason (November 1999) http://reason.com/archives/1999/11/01/orders-of-the-day, a review of The Great Disruption : Human Nature and the Reconstruction of Social Order (1999) by Francis Fukuyama

2008, A More Perfect Union (March 2008)

Sec. 206
Some Thoughts Concerning Education (1693)

Source: The Problems of Leninism, Ch.8

Socialism (1922), Epilogue (1947)

Letter to the Master of University College, Oxford; published in J. R. Tanner (ed.) Private Correspondence and Miscellaneous Papers of Samuel Pepys, 1679-1703 (1926) p. 109. (1700)

Discourses on the Condition of the Great
Context: This right which you have, is not founded any more than his upon any quality or any merit in yourself which renders you worthy of it. Your soul and your body are, of themselves, indifferent to the state of boatman or that of duke; and there is no natural bond that attaches them to one condition rather than to another.

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.

Remarks against personality cults from a letter to W. Blos (10 November 1877).
Context: Neither of us cares a straw for popularity. A proof of this is for example, that, because of aversion to any personality cult, I have never permitted the numerous expressions of appreciation from various countries with which I was pestered during the existence of the International to reach the realm of publicity, and have never answered them, except occasionally by a rebuke. When Engels and I first joined the secret Communist Society we made it a condition that everything tending to encourage superstitious belief in authority was to be removed from the statutes.

Progress, Coexistence and Intellectual Freedom (1968)
Context: The division of mankind threatens it with destruction. Civilization is imperiled by: a universal thermonuclear war, catastrophic hunger for most of mankind, stupefaction from the narcotic of "mass culture," and bureaucratized dogmatism, a spreading of mass myths that put entire peoples and continents under the power of cruel and treacherous demagogues, and destruction or degeneration from the unforeseeable consequences of swift changes in the conditions of life on our planet.
In the face of these perils, any action increasing the division of mankind, any preaching of the incompatibility of world ideologies and nations is madness and a crime. Only universal cooperation under conditions of intellec­tual freedom and the lofty moral ideals of socialism and labor, accompanied by the elimination of dogmatism and pressures of the concealed interests of ruling classes, will preserve civilization.
The reader will understand that ideological collaboration cannot apply to those fanatical, sectarian, and extremist ideologies that reject all possibility of rapprochement, discussion, and compromise, for example, the ideologies of fascist, racist, militaristic, and Maoist demagogy.

On My Philosopy (1941)
Context: Our questions and answers are in part determined by the historical tradition in which we find ourselves. We apprehend truth from our own source within the historical tradition.
The content of our truth depends upon our appropriating the historical foundation. Our own power of generation lies in the rebirth of what has been handed down to us. If we do not wish to slip back, nothing must be forgotten; but if philosophising is to be genuine our thoughts must arise from our own source. Hence all appropriation of tradition proceeds from the intentness of our own life. The more determinedly I exist, as myself, within the conditions of the time, the more clearly I shall hear the language of the past, the nearer I shall feel the glow of its life.

Interview in Writers at Work Third Series (1967) edited by George Plimpton
Context: One's condition on marijuana is always existential. One can feel the importance of each moment and how it is changing one. One feels one's being, one becomes aware of the enormous apparatus of nothingness — the hum of a hi-fi set, the emptiness of a pointless interruption, one becomes aware of the war between each of us, how the nothingness in each of us seeks to attack the being of others, how our being in turn is attacked by the nothingness in others.

Source: Vamps and Tramps (1994), "No Law in the Arena: A Pagan Theory of Sexuality", p. 111
Context: Pornography does not cause rape or violence, which predate pornography by thousands of years. Rape and violence occur not because of patriarchal conditioning but because of the opposite, a breakdown of social controls.

1860s, Allow the humblest man an equal chance (1860)
Context: One of the reasons why I am opposed to Slavery is just here. What is the true condition of the laborer? I take it that it is best for all to leave each man free to acquire property as fast as he can. Some will get wealthy. I don't believe in a law to prevent a man from getting rich; it would do more harm than good. So while we do not propose any war upon capital, we do wish to allow the humblest man an equal chance to get rich with everybody else. When one starts poor, as most do in the race of life, free society is such that he knows he can better his condition; he knows that there is no fixed condition of labor, for his whole life. I am not ashamed to confess that twenty five years ago I was a hired laborer, mauling rails, at work on a flat-boat — just what might happen to any poor man's son! I want every man to have the chance — and I believe a black man is entitled to it — in which he can better his condition — when he may look forward and hope to be a hired laborer this year and the next, work for himself afterward, and finally to hire men to work for him! That is the true system.

1860s, Allow the humblest man an equal chance (1860)
Context: One of the reasons why I am opposed to Slavery is just here. What is the true condition of the laborer? I take it that it is best for all to leave each man free to acquire property as fast as he can. Some will get wealthy. I don't believe in a law to prevent a man from getting rich; it would do more harm than good. So while we do not propose any war upon capital, we do wish to allow the humblest man an equal chance to get rich with everybody else. When one starts poor, as most do in the race of life, free society is such that he knows he can better his condition; he knows that there is no fixed condition of labor, for his whole life. I am not ashamed to confess that twenty five years ago I was a hired laborer, mauling rails, at work on a flat-boat — just what might happen to any poor man's son! I want every man to have the chance — and I believe a black man is entitled to it — in which he can better his condition — when he may look forward and hope to be a hired laborer this year and the next, work for himself afterward, and finally to hire men to work for him! That is the true system.

New Fragments (1892), p.33

Gyokuon-hōsō (1945)
Context: After pondering deeply the general trends of the world and the actual conditions obtaining in Our Empire today, We have decided to effect a settlement of the present situation by resorting to an extraordinary measure.
We have ordered Our Government to communicate to the Governments of the United States, Great Britain, China and the Soviet Union that Our Empire accepts the provisions of their Joint Declaration.

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

A Model of Christian Charity, a sermon delivered onboard the Arbella (1630)

Autobiography (1936; 1949; 1958)
Context: To be in good moral condition requires at least as much training as to be in good physical condition. But that certainly does not mean asceticism or self-mortification. Nor do I appreciate in the least the idealization of the "simple peasant life." I have almost a horror of it, and instead of submitting to it myself I want to drag out even the peasantry from it, not to urbanization, but to the spread of urban cultural facilities to rural areas.

12th Annual Report to the Massachusetts State Board of Education http://www.tncrimlaw.com/civil_bible/horace_mann.htm (1848); published in Life and Works of Horace Mann Vol. III, (1868) edited by Mary Mann, p. 669
Context: Education, then, beyond all other devices of human origin, is the great equalizer of the conditions of men, — the balance-wheel of the social machinery. I do not here mean that it so elevates the moral nature as to make men disdain and abhor the oppression of their fellow-men. This idea pertains to another of its attributes. But I mean that it gives each man the independence and the means by which he can resist the selfishness of other men. It does better than to disarm the poor of their hostility towards the rich: it prevents being poor.

Source: Motivation and Personality (1954), p. 17.
Context: For our chronically and extremely hungry man, Utopia can be defined simply as a place where there is plenty of food. He tends to think that, if only he is guaranteed food for the rest of his life, he will be perfectly happy and will never want anything more. Life itself tends to be defined in terms of eating. Freedom, love, community feeling, respect, philosophy, may all be waved aside as fripperies that are useless since they fail to fill the stomach. Such a man may fairly be said to live by bread alone. It cannot possibly be denied that such things are true, but their generality can be denied. Emergency conditions are, almost by definition, rare in the normally functioning peaceful society.

Mathematical Problems (1900)
Context: Mathematical science is in my opinion an indivisible whole, an organism whose vitality is conditioned upon the connection of its parts. For with all the variety of mathematical knowledge, we are still clearly conscious of the similarity of the logical devices, the relationship of the ideas in mathematics as a whole and the numerous analogies in its different departments. We also notice that, the farther a mathematical theory is developed, the more harmoniously and uniformly does its construction proceed, and unsuspected relations are disclosed between hitherto separate branches of the science. So it happens that, with the extension of mathematics, its organic character is not lost but only manifests itself the more clearly.

Fragmentary manuscript of a speech on free labor (17 September 1859?) http://quod.lib.umich.edu/l/lincoln/lincoln3/1:141?rgn=div1;view=fulltext; The Collected Works of Abraham Lincoln, ed. Roy P. Basler (1953), vol. 3, p. 463
1850s
Context: We know, Southern men declare that their slaves are better off than hired laborers amongst us. How little they know, whereof they speak! There is no permanent class of hired laborers amongst us. Twentyfive years ago, I was a hired laborer. The hired laborer of yesterday, labors on his own account to-day; and will hire others to labor for him to-morrow. Advancement — improvement in condition — is the order of things in a society of equals. As Labor is the common burthen of our race, so the effort of some to shift their share of the burthen on to the shoulders of others, is the great, durable, curse of the race. Originally a curse for transgression upon the whole race, when, as by slavery, it is concentrated on a part only, it becomes the double-refined curse of God upon his creatures.

"Science Fiction and a World in Crisis" in Science Fiction: Today and Tomorrow (1974) edited by Reginald Bretnor
General sources
Context: By the time we awaken faintly to the awareness that we have been socially conditioned, we find ourselves so indoctrinated that it's difficult, if not impossible, to break the old patterns … Survival pressures demanding that we evolve, grow, and change, however, continue to proliferate. We don't want to change, but the floodgates open abruptly and we are overwhelmed.
Crisis!

Stanza 1 of "Absolute War" a poem composed by Patton in July 1944, during Operation Cobra as quoted in The Patton Papers 1940-1945 (1996) edited by Martin Blumenson p. 492
Context: Now in war we are confronted with conditions which are strange
If we accept them we will never win.
Since being realistic, as in mundane combats fistic
We will get a bloody nose and that's a sin.

"La Commune de Paris et la notion de l'état" (The Commune of Paris and the notion of the state) http://libcom.org/library/paris-commune-mikhail-bakunin as quoted in Noam Chomsky: Notes on Anarchism (1970) http://pbahq.smartcampaigns.com/node/222
Context: I am a fanatic lover of liberty, considering it as the unique condition under which intelligence, dignity and human happiness can develop and grow; not the purely formal liberty conceded, measured out and regulated by the State, an eternal lie which in reality represents nothing more than the privilege of some founded on the slavery of the rest; not the individualistic, egoistic, shabby, and fictitious liberty extolled by the School of J.-J. Rousseau and other schools of bourgeois liberalism, which considers the would-be rights of all men, represented by the State which limits the rights of each — an idea that leads inevitably to the reduction of the rights of each to zero. No, I mean the only kind of liberty that is worthy of the name, liberty that consists in the full development of all the material, intellectual and moral powers that are latent in each person; liberty that recognizes no restrictions other than those determined by the laws of our own individual nature, which cannot properly be regarded as restrictions since these laws are not imposed by any outside legislator beside or above us, but are immanent and inherent, forming the very basis of our material, intellectual and moral being — they do not limit us but are the real and immediate conditions of our freedom.

Sec. 117
Some Thoughts Concerning Education (1693)
Context: Children should not be suffer'd to lose the consideration of human nature in the shufflings of outward conditions. The more they have, the better humor'd they should be taught to be, and the more compassionate and gentle to those of their brethren who are placed lower, and have scantier portions. If they are suffer'd from their cradles to treat men ill and rudely, because, by their father's title, they think they have a little power over them, at best it is ill-bred; and if care be not taken, will by degrees nurse up their natural pride into an habitual contempt of those beneath them. And where will that probably end but in oppression and cruelty?

Order of Retaliation http://quod.lib.umich.edu/l/lincoln/lincoln6/1:755?rgn=div1;view=fulltext (30 July 1863); quoted in Roy P. Basler, ed., The Collected Works of Abraham Lincoln, vol. 7 (New Brunswick, N.J.: Rutgers University Press, 1953), p. 357
1860s
Context: It is the duty of every government to give protection to its citizens, of whatever class, color, or condition, and especially to those who are duly organized as soldiers in the public service. The law of nations and the usages and customs of war as carried on by civilized powers, permit no distinction as to color in the treatment of prisoners of war as public enemies. To sell or enslave any captured person, on account of his color, and for no offence against the laws of war, is a relapse into barbarism and a crime against the civilization of the age. The government of the United States will give the same protection to all its soldiers, and if the enemy shall sell or enslave anyone because of his color, the offense shall be punished by retaliation upon the enemy's prisoners in our possession. It is therefore ordered that for every soldier of the United States killed in violation of the laws of war, a rebel soldier shall be executed; and for every one enslaved by the enemy or sold into slavery, a rebel soldier shall be placed at hard labor on the public works and continued at such labor until the other shall be released and receive the treatment due to a prisoner of war

1860s, Proclamation of Amnesty and Reconstruction (1863)
Context: And I do further proclaim, declare, and make known that any provision which may be adopted by such State government in relation to the freed people of such State, which shall recognize and declare their permanent freedom, provide for their education, and which may yet be consistent, as a temporary arrangement, with their present condition as a laboring, landless, and homeless class, will not be objected to by the national Executive. And it is suggested as not improper, that, in constructing a loyal State government in any State, the name of the State, the boundary, the subdivisions, the constitution, and the general code of laws, as before the rebellion, be maintained, subject only to the modifications made necessary by the conditions hereinbefore stated, and such others, if any, not contravening said conditions, and which may be deemed expedient by those framing the new State government.

1900s, Address at Providence (1901)
Context: Where men are gathered together in great masses it inevitably results that they must work far more largely through combinations than where they live scattered and remote from one another… Under present-day conditions it is necessary to have corporations in the business world as it is to have organizations, unions, among wage workers.

2009, Nobel Prize acceptance speech (December 2009)
Context: We do not have to think that human nature is perfect for us to still believe that the human condition can be perfected. We do not have to live in an idealized world to still reach for those ideals that will make it a better place. The non-violence practiced by men like Gandhi and King may not have been practical or possible in every circumstance, but the love that they preached — their fundamental faith in human progress — that must always be the North Star that guides us on our journey.
For if we lose that faith — if we dismiss it as silly or naïve; if we divorce it from the decisions that we make on issues of war and peace — then we lose what's best about humanity. We lose our sense of possibility. We lose our moral compass.
Like generations have before us, we must reject that future. As Dr. King said at this occasion so many years ago, "I refuse to accept despair as the final response to the ambiguities of history. I refuse to accept the idea that the 'isness' of man's present condition makes him morally incapable of reaching up for the eternal 'oughtness' that forever confronts him."
Let us reach for the world that ought to be — that spark of the divine that still stirs within each of our souls.

From 1980s onwards, Cosmography (1992)
Context: The dark ages still reign over all humanity, and the depth and persistence of this domination are only now becoming clear.
This Dark Ages prison has no steel bars, chains, or locks. Instead, it is locked by misorientation and built of misinformation. Caught up in a plethora of conditioned reflexes and driven by the human ego, both warden and prisoner attempt meagerly to compete with God. All are intractably skeptical of what they do not understand.
We are powerfully imprisoned in these Dark Ages simply by the terms in which we have been conditioned to think.

1900s
Context: You ask that Mr. Taft shall "let the world know what his religious belief is." This is purely his own private concern; it is a matter between him and his Maker, a matter for his own conscience; and to require it to be made public under penalty of political discrimination is to negative the first principles of our Government, which guarantee complete religious liberty, and the right to each to act in religious affairs as his own conscience dictates. Mr. Taft never asked my advice in the matter, but if he had asked it, I should have emphatically advised him against thus stating publicly his religious belief. The demand for a statement of a candidate’s religious belief can have no meaning except that there may be discrimination for or against him because of that belief. Discrimination against the holder of one faith means retaliatory discrimination against men of other faiths. The inevitable result of entering upon such a practice would be an abandonment of our real freedom of conscience and a reversion to the dreadful conditions of religious dissension which in so many lands have proved fatal to true liberty, to true religion, and to all advance in civilization.

Letter to Mr. J.C. Martin concerning religion and politics (6 November 1908) http://www.theodore-roosevelt.com/images/research/txtspeeches/307.txt

"God and Country".
What Are People For? (1990)

1860s, Proclamation of Amnesty and Reconstruction (1863)

Part I, Ch. 2 : The Evanescence of Evil, § 1
Social Statics (1851)
Context: All evil results from the non-adaptation of constitution to conditions. This is true of everything that lives. Does a shrub dwindle in poor soil, or become sickly when deprived of light, or die outright if removed to a cold climate? it is because the harmony between its organization and its circumstances has been destroyed.

Comment of late 1788 or early 1789 upon his slaves http://www.mountvernon.org/george-washington/slavery/the-only-unavoidable-subject-of-regret/, as recorded by David Humphreys, in his notebooks on his conversations with Washington, now in the Rosenbach Library in Philadelphia<!-- as quoted in "Housing and Family Life of the Mount Vernon Negro," unpublished paper by Charles C. Wall, prepared for the Mount Vernon Ladies' Association (May 1962), prefatory note]. -->
1780s
Context: The unfortunate condition of the persons, whose labour in part I employed, has been the only unavoidable subject of regret. To make the Adults among them as easy & as comfortable in their circumstances as their actual state of ignorance & improvidence would admit; & to lay a foundation to prepare the rising generation for a destiny different from that in which they were born; afforded some satisfaction to my mind, & could not I hoped be displeasing to the justice of the Creator.

"Conditions of Recovery," ch. 8 of The Great Depression https://mises.org/library/great-depression-0 (Freeport, N. Y.: Books for Libraries Press, 1971; orig. 1934), pp. 193–194.
Context: It has been the object…to show that if recovery is to be maintained and future progress assured, there must be a more or less complete reversal of contemporary tendencies of governmental regulation of enterprise. The aim of governmental policy in regard to industry must be to create a field in which the forces of enterprise and the disposal of resources are once more allowed to be governed by the market.But what is this but the restoration of capitalism? And is not the restoration of capitalism the restoration of the causes of depression?If the analysis of this essay is correct, the answer is unequivocal. The conditions of recovery which have been stated do indeed involve the restoration of what has been called capitalism. But the slump was not due to these conditions. On the contrary, it was due to their negation. It was due to monetary mismanagement and State intervention operating in a milieu in which the essential strength of capitalism had already been sapped by war and by policy. Ever since the outbreak of war in 1914, the whole tendency of policy has been away from that system, which in spite of the persistence of feudal obstacles and the unprecedented multiplication of the people, produced that enormous increase of wealth per head…. Whether that increase will be resumed, or whether, after perhaps some recovery, we shall be plunged anew into depression and the chaos of planning and restrictionism—that is the issue which depends on our willingness to reverse this tendency.

Tao of Jeet Kune Do (1975)
Context: When there is freedom from mechanical conditioning, there is simplicity. The classical man is just a bundle of routine, ideas and tradition. If you follow the classical pattern, you are understanding the routine, the tradition, the shadow — you are not understanding yourself.

"The Quantum State of the Universe", Nuclear Physics (1984) <!-- B239, p. 258 -->
Context: Many people would claim that the boundary conditions are not part of physics but belong to metaphysics or religion. They would claim that nature had complete freedom to start the universe off any way it wanted. That may be so, but it could also have made it evolve in a completely arbitrary and random manner. Yet all the evidence is that it evolves in a regular way according to certain laws. It would therefore seem reasonable to suppose that there are also laws governing the boundary conditions.

1900s, First Annual Message to Congress (1901)
Context: The captains of industry who have driven the railway systems across this continent, who have built up our commerce, who have developed our manufactures, have on the whole done great good to our people. Without them the material development of which we are so justly proud could never have taken place. Moreover, we should recognize the immense importance of this material development of leaving as unhampered as is compatible with the public good the strong and forceful men upon whom the success of business operations inevitably rests. The slightest study of business conditions will satisfy anyone capable of forming a judgment that the personal equation is the most important factor in a business operation; that the business ability of the man at the head of any business concern, big or little, is usually the factor which fixes the gulf between striking success and hopeless failure.

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.

But is there less in the people of rank who live in so strange a forgetfulness of their natural condition?
Discourses on the Condition of the Great

The Crisis No. XIII
1770s, The American Crisis (1776&ndash;1783)

(1993), Epilogue, p. 154
The First Three Minutes (1977; second edition 1993)

Soviet Russia: Some Random Sketches and Impressions (1949)

Soviet Russia: Some Random Sketches and Impressions (1949)

Glimpses of World History (1949)

Glimpses of World History (1949)

The Discovery of India (1946)

My Inventions (1919)

The Problem of Increasing Human Energy (1900)

The Problem of Increasing Human Energy (1900)

I. On the Theoretical Understanding of Human Conduct
On Human Conduct (1975)

"Communism. The Production of the Form of Intercourse Itself",
The Marx-Engels Reader
The German Ideology (1845/46)

Hippolyte Taine in Napoleon's views on religion.
About, Other
Source: Archive https://archive.org/stream/jstor-25102177/25102177_djvu.txt

Source: The Best That Money Can't Buy: Beyond Politics, Poverty, & War (2002), p. 76

1997

The Power of Now (1997)

Source: Foundations of Buddhism (1930)

Source: Contribution to the Critique of Hegel's Philosophy of Right (1843)

Source: Contribution to the Critique of Hegel's Philosophy of Right (1843)

Source: The Communist Manifesto (1848), Section 1, paragraph 18, lines 12-14.

Source: The German Ideology (1845-1846), Vol. I, Part 4.

real, active men, as they are conditioned by a definite development of their productive forces and of the intercourse corresponding to these, up to its furthest forms. Consciousness can never be anything else than conscious existence, and the existence of men is their actual life-process. If in all ideology men and their circumstances appear upside down as in a camera obscura, this phenomenon arises just as much from their historical life-process as the inversion of objects on the retina does from their physical life-process.
Source: The German Ideology (1845-1846)

Contribution to the Critique of Hegel's Philosophy of Right (1843)

Source: The Politics of Reality: Essays in Feminist Theory (1983), p. 77

We do not see IT in its suchness because of our indoctrination, crooked and twisted.
Source: Striking Thoughts (2000), p. 19

Second Address to the Second Congress of Peace and Freedom (1868)

Source: Stillness Speaks (2003)

Source: "Forced Emigration," New York Daily Tribune, 22 March 1853.

As quoted in The Communist Manifesto (21 February 1848), p19-20.

Source: Statism and Anarchy (1873)

Source: Stillness Speaks (2003), Ch 8

Source: Stillness Speaks (2003), Ch 8

Source: Stillness Speaks (2003), Chapter 2 Beyond the Thinking Mind

Source: Stillness Speaks (2003), intro

1989

Source: Eiger Dreams: Ventures Among Men and Mountains

Source: Robinson Crusoe (1719), Ch. 10, Tames Goats.

The Labyrinth of Solitude (1950)
Variant: Solitude is the profoundest fact of the human condition. Man is the only being who knows he is alone.
Context: Solitude is the profoundest fact of the human condition. Man is the only being who knows he is alone, and the only one who seeks out another. His nature – if that word can be used in reference to man, who has 'invented' himself by saying 'no' to nature – consists in his longing to realize himself in another. Man is nostalgia and a search for communion. Therefore, when he is aware of himself he is aware of his lack of another, that is, of his solitude.

Source: How to Win Friends and Influence People

Source: The Haunting of Hill House

Source: Diaries of Franz Kafka

Source: Self-Consciousness