Quotes about conformation

page 5

Part 3: "The Sense of Human Dignity", §5 (p. 61)
Science and Human Values (1956, 1965)

What I Learned From Justice Scalia https://www.nytimes.com/2016/02/16/opinion/what-i-learned-from-justice-scalia.html?_r=0 (February 16, 2016)

pg 486
The City in History (1961)

Source: A Man of Law's Tale (1952), At the Scottish bar, p. 48

Source: 1940's, Beyond the Aesthetics (1946), pp. 39-40

On naval timber and arboriculture (1831), Appendix B

The End of Market Fundamentalism (1999)

Source: Liber Null & Psychonaut (1987), p. 15; this is a slight paraphrase of the definition of Aleister Crowley in Magick in Theory and Practice: Magick is the Science and Art of causing Change to occur in conformity with Will.

Defying the Tomb: Selected Prison Writings and Art of Kevin Rashid Johnson (2010)

Interviewed in Winter 1992, quoted in Naim Attallah, Asking Questions (Quartet Books, 1996), pp. 354-5
1990s

Paul Stewart (July 10, 2005) "The Used gladly sold their souls", The Sunday Telegraph, News Limited, p. 20.

ILANA MERCER, &quot; &quot;Cathy Reisenwitz Redux: Steigerwald, Oy Vey Gevalt!&quot; https://thelibertarianalliance.com/2015/01/14/ilana-mercer-cathy-reisenwitz-redux-steigerwald-oy-gevalt/ The British Libertarian Alliance, January 14, 2015 <br class="br">2010s, 2015

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 169.

Address at Illinois College (1881)

Source: Living Systems: Basic Concepts (1969), p. 51

1860s, First State of the Union Address (1869)

Change the World Without Taking Power (2002)

[A celebration of agitation, Arizona Daily Star, 2002-07-26]

The Chach Nama, in: Elliot and Dowson, History of India as told by its own Historians, Volume I, p. 172-173. Also partially quoted in B.R. Ambedkar, Pakistan or The Partition of India (1946)
Quotes from The Chach Nama

About the exploits of Titumir. Narahari Kaviraj, Wahabi And Faraizi Rebels of Bengal, New Delhi, 1982, Pp. 37-38, 43-44, 50-51. Quoted in Goel, Sita Ram (1995). Muslim separatism: Causes and consequences. ISBN 9788185990262

Il ne savait rien, ne voulait rien savoir, en quoi il se conformait à son génie, dont il ne surchargeait point l’aimable petitesse, et son heureux instinct lui conseillait de comprendre peu plutôt que de comprendre mal. <br class="br"> La Révolte des Anges http://fr.wikisource.org/wiki/La_R%C3%A9volte_des_anges_-_1 [The Revolt of the Angels], (1914), ch. I

"Good Sports & Bad", p. 325; originally published in The New York Review of Books (1995-03-02)
Triumph and Tragedy in Mudville (2003)

Source: "What I Believe" (1930), pp. 7-8

On Horace Walpole (1833)

Preface to King Arthur http://d.lib.rochester.edu/camelot/text/blackmore-king-arthur-I (1697)

Source: 1930s, Sex and Temperament in Three Primitive Societies (1935), p. 48

Judicial opinions, Korematsu v. United States (1944)

Source: The Artful Universe (1995), Ch. 5, pp. 219-220

Acceptance Speech http://www.washingtonpost.com/wp-srv/politics/daily/may98/goldwaterspeech.htm as the Republican Presidential candidate, San Francisco (July 1964)<br>Unsourced variant: Now those who seek absolute power, even though they seek it to do what they regard as good, are simply demanding the right to enforce their own version of heaven on earth, and let me remind you they are the very ones who always create the most hellish tyranny. <br class="br">Context: Those who seek absolute power, even though they seek it to do what they regard as good, are simply demanding the right to enforce their own version of heaven on earth. And let me remind you, they are the very ones who always create the most hellish tyrannies. Absolute power does corrupt, and those who seek it must be suspect and must be opposed. Their mistaken course stems from false notions of equality, ladies and gentlemen. Equality, rightly understood, as our founding fathers understood it, leads to liberty and to the emancipation of creative differences. Wrongly understood, as it has been so tragically in our time, it leads first to conformity and then to despotism.

Neither Mr. Mifflin nor yourselves, I presume, would be willing to venture on exertions which would probably excite insurrections among the blacks to rise against their masters, and imbue their hands in innocent blood.
1800s, Letter to George Churchman and Jacob Lindley (1801)

1840s, Essays: First Series (1841), Self-Reliance
Context: Your genuine action will explain itself, and will explain your other genuine actions. Your conformity explains nothing. Act singly, and what you have already done singly will justify you now. Greatness appeals to the future. If I can be firm enough to-day to do right, and scorn eyes, I must have done so much right before as to defend me now. Be it how it will, do right now. Always scorn appearances, and you always may. The force of character is cumulative.

A Declaration of the Independence of Cyberspace (1996)
Context: You claim there are problems among us that you need to solve. You use this claim as an excuse to invade our precincts. Many of these problems don't exist. Where there are real conflicts, where there are wrongs, we will identify them and address them by our means. We are forming our own Social Contract. This governance will arise according to the conditions of our world, not yours. Our world is different.
Cyberspace consists of transactions, relationships, and thought itself, arrayed like a standing wave in the web of our communications. Ours is a world that is both everywhere and nowhere, but it is not where bodies live.
We are creating a world that all may enter without privilege or prejudice accorded by race, economic power, military force, or station of birth.
We are creating a world where anyone, anywhere may express his or her beliefs, no matter how singular, without fear of being coerced into silence or conformity.
Your legal concepts of property, expression, identity, movement, and context do not apply to us. They are all based on matter, and there is no matter here.

Chap. IV. On the Origin of Geometry, and its Inventors, pp. 98-99. Footnote (Taylor's): Aristotle was called demoniacal by the Platonic philosophers, in consequence of the encomium bestowed on him by his master, Plato, "That he was the dæmon of nature." Indeed, his great knowledge in things subject to the dominion of nature, well deserved this encomium, and the epithet divine, has been universally ascribed to Plato, from his profound knowledge of the intelligible world.
The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements Vol. 1 (1788)

Who is Loyal to America? (1947)
Context: What is the new loyalty? It is, above all, conformity. It is the uncritical and unquestioning acceptance of America as it is — the political institutions, the social relationships, the economic practices. It rejects inquiry into the race question or socialized medicine, or public housing, or into the wisdom or validity of our foreign policy. It regards as particularly heinous any challenge to what is called "the system of private enterprise," identifying that system with Americanism. It abandons evolution, repudiates the once popular concept of progress, and regards America as a finished product, perfect and complete.

Source: The Revolt of the Angels (1914), Ch. XXXV
Context: The following day, on the ethereal plain, Satan commanded the black standards to be distributed to the troops, and the winged soldiers covered them with kisses and bedewed them with tears.
And Satan had himself crowned God. Thronging round the glittering walls of Heavenly Jerusalem, apostles, pontiffs, virgins, martyrs, confessors, the whole company of the elect, who during the fierce battle had enjoyed delightful tranquillity, tasted infinite joy in the spectacle of the coronation.
The elect saw with ravishment the Most High precipitated into Hell, and Satan seated on the throne of the Lord. In conformity with the will of God which had cut them off from sorrow they sang in the ancient fashion the praises of their new Master.

"The Preservation of Personality" (2 June 1927).
Extra-judicial writings
Context: Our dangers, as it seems to me, are not from the outrageous but from the conforming; not from those who rarely and under the lurid glare of obloquy upset our moral complaisance, or shock us with unaccustomed conduct, but from those, the mass of us, who take their virtues and their tastes, like their shirts and their furniture, from the limited patterns which the market offers.

§ 3.
Linear Associative Algebra (1882)
Context: All relations are either qualitative or quantitative. Qualitative relations can be considered by themselves without regard to quantity. The algebra of such enquiries may be called logical algebra, of which a fine example is given by Boole.
Quantitative relations may also be considered by themselves without regard to quality. They belong to arithmetic, and the corresponding algebra is the common or arithmetical algebra.
In all other algebras both relations must be combined, and the algebra must conform to the character of the relations.

"Our Mission Statement" in National Review (19 November 1955).
Context: The largest cultural menace in America is the conformity of the intellectual cliques which, in education as well as the arts, are out to impose upon the nation their modish fads and fallacies, and have nearly succeeded in doing so. In this cultural issue, we are, without reservations, on the side of excellence (rather than "newness") and of honest intellectual combat (rather than conformity).

1840s, Essays: First Series (1841), Self-Reliance
Context: Society everywhere is in conspiracy against the manhood of every one of its members. Society is a joint-stock company, in which the members agree, for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It loves not realities and creators, but names and customs.

Source: The Subversion of Christianity (1984), p. 133
Context: Revelation … unavoidably challenges the institution and established power, no matter what form this may take. But the adulteration by political power has changed all this. Christianity has become a religion of conformity, of integration into the social body. It has come to be regarded as useful for social cohesion (the exact opposite of what it is in its source and truth). Alternatively, it has become a flight from political or concrete reality, a flight into the spiritual world, into the cultivation of the inner life, into mysticism, and hence an evasion of the present world.

Tradition and the Individual Talent (1919)
Context: What happens when a new work of art is created, is something that happens simultaneously to all the works of art which preceded it. The existing monuments form an ideal order among themselves, which is modified by the introduction of the new (the really new) work of art among them. The existing order is complete before the new work arrives; for order to persist after the supervention of novelty, the whole existing order must be, if ever so slightly, altered; and so the relations, proportions, values of each work of art toward the whole are readjusted; and this is conformity between the old and the new.

"On the Conservation of Force" (1862), p. 278
Popular Lectures on Scientific Subjects (1881)
Context: Every great deed of which history tells us, every mighty passion which art can represent, every picture of manners, of civic arrangements, of the culture of peoples of distant lands or of remote times, seizes and interests us, even if there is no exact scientific connection among them. We continually find points of contact and comparison in our own conceptions and feelings; we get to know the hidden capacities and desires of the mind, which in the ordinary peaceful course of civilised life remain unawakened.
It is not to be denied that, in the natural sciences, this kind of interest is wanting. Each individual fact, taken by itself, can indeed arouse our curiosity or our astonishment, or be useful to us in its practical applications. But intellectual satisfaction we obtain only from a connection of the whole, just from its conformity with law.

Source: Our Enemy, the State (1935), p. 209
Context: In every civilization, however generally prosaic, however addicted to the short-time point of view on human affairs, there are always certain alien spirits who, while outwardly conforming to the requirements of the civilization around them, still keep a disinterested regard for the plain intelligible law of things, irrespective of any practical end. They have an intellectual curiosity, sometimes touched with emotion, concerning the august order of nature; they are impressed by the contemplation of it, and like to know as much about it as they can, even in circumstances where its operation is ever so manifestly unfavourable to their best hopes and wishes.

Political questionnaire response (1952)
Context: I was brought up to believe that there is no virtue in conforming meekly to the dominant opinion of the moment. I was encouraged to believe that simple conformity results in stagnation for a society, and that American progress has been largely owing to the opportunity for experimentation, the leeway given initiative, and to a gusto and a freedom for chewing over odd ideas.

Annotations on John C. Thirlwell's copy of The Collected Earlier Poems (c. 1958)
General sources

"Introduction"
An Autobiographical Novel (1991)
Context: Today we hear a great deal about Organizational Men, Mass Culture, Conformity, the Lonely Crowd, the Power Elite and its Conspiracy of Mediocrity. We forget that the very volume of this criticism is an indication that our society is still radically pluralistic. Not only are there plenty of exceptionalists who take exception to the stereotyping of the mass culture — but that very string of epithets comes from a series of books that have been recent best-sellers, symptoms of a popular, living tradition of dissent from things as they are.

Against the Gnostics

Lecture XX, "Conclusions"
1900s, The Varieties of Religious Experience (1902)
Context: Science... has ended by utterly repudiating the personal point of view. She catalogues her elements and records her laws indifferent as to what purpose may be shown forth by them, and constructs her theories quite careless of their bearing on human anxieties and fates. Though the scientist may individually nourish a religion, and be a theist in his irresponsible hours, the days are over when it could be said that for Science herself the heavens declare the glory of God and the firmament showeth his handiwork. Our solar system, with its harmonies, is seen now as but one passing case of a certain sort of moving equilibrium in the heavens, realized by a local accident in an appalling wilderness of worlds where no life can exist. In a span of time which as a cosmic interval will count but as an hour, it will have ceased to be. The Darwinian notion of chance production, and subsequent destruction, speedy or deferred, applies to the largest as well as to the smallest facts. It is impossible, in the present temper of the scientific imagination, to find in the driftings of the cosmic atoms, whether they work on the universal or on the particular scale, anything but a kind of aimless weather, doing and undoing, achieving no proper history, and leaving no result. Nature has no one distinguishable ultimate tendency with which it is possible to feel a sympathy. In the vast rhythm of her processes... she appears to cancel herself. The books of natural theology which satisfied the intellects of our grandfathers seem to us quite grotesque, representing, as they did, a God who conformed the largest things of nature to the paltriest of our private wants. The God whom science recognizes must be a God of universal laws exclusively, a God who does a wholesale, not a retail business. He cannot accommodate his processes to the convenience of individuals. The bubbles on the foam which coats a stormy sea are floating episodes, made and unmade by the forces of the wind and water. Our private selves are like those bubbles—epiphenomena, as Clifford, I believe, ingeniously called them; their destinies weigh nothing and determine nothing in the world's irremediable currents of events.

VII, 53
Meditations (c. 121–180 AD), Book VII
Context: Where any work can be done conformably to the reason which is common to gods and men, there we have nothing to fear; for where we are able to get profit by means of the activity which is successful and proceeds according to our constitution, there no harm is to be suspected.

The Farmer Refuted (1775)
Context: The fundamental source of all your errors, sophisms, and false reasonings, is a total ignorance of the natural rights of mankind. Were you once to become acquainted with these, you could never entertain a thought, that all men are not, by nature, entitled to a parity of privileges. You would be convinced, that natural liberty is a gift of the beneficent Creator, to the whole human race; and that civil liberty is founded in that; and cannot be wrested from any people, without the most manifest violation of justice. Civil liberty is only natural liberty, modified and secured by the sanctions of civil society. It is not a thing, in its own nature, precarious and dependent on human will and caprice; but it is conformable to the constitution of man, as well as necessary to the well-being of society.

Foreword http://www.psychedelic-library.org/childf.htm <br class="br">LSD : My Problem Child (1980) <br class="br">Context: There are experiences that most of us are hesitant to speak about, because they do not conform to everyday reality and defy rational explanation. These are not particular external occurrences, but rather events of our inner lives, which are generally dismissed as figments of the imagination and barred from our memory. Suddenly, the familiar view of our surroundings is transformed in a strange, delightful, or alarming way: it appears to us in a new light, takes on a special meaning. Such an experience can be as light and fleeting as a breath of air, or it can imprint itself deeply upon our minds.<br>One enchantment of that kind, which I experienced in childhood, has remained remarkably vivid in my memory ever since. It happened on a May morning — I have forgotten the year — but I can still point to the exact spot where it occurred, on a forest path on Martinsberg above Baden, Switzerland. As I strolled through the freshly greened woods filled with bird song and lit up by the morning sun, all at once everything appeared in an uncommonly clear light. Was this something I had simply failed to notice before? Was I suddenly discovering the spring forest as it actually looked? It shone with the most beautiful radiance, speaking to the heart, as though it wanted to encompass me in its majesty. I was filled with an indescribable sensation of joy, oneness, and blissful security.<br>I have no idea how long I stood there spellbound. But I recall the anxious concern I felt as the radiance slowly dissolved and I hiked on: how could a vision that was so real and convincing, so directly and deeply felt — how could it end so soon? And how could I tell anyone about it, as my overflowing joy compelled me to do, since I knew there were no words to describe what I had seen? It seemed strange that I, as a child, had seen something so marvelous, something that adults obviously did not perceive — for I had never heard them mention it.<br>While still a child, I experienced several more of these deeply euphoric moments on my rambles through forest and meadow. It was these experiences that shaped the main outlines of my world view and convinced me of the existence of a miraculous, powerful, unfathomable reality that was hidden from everyday sight.

Afterword to The Dud Avocado (2006)
Context: I look back in wonder at The Dud Avocado: in wonder at its initial reception and at the many times it’s been reissued — for years it was even republished alongside of every new book of mine that came out. I look back in wonder at the 1950s. The dull conformity of those years as they are generally imagined is something I don’t recognize. I look back in wonder at London in particular, where whole areas destroyed during the Second World War still lay in rubble. But London was in the midst of a renaissance for artists. In literature and playwriting the Angry Young Men were making their splash and new young actors like Richard Burton, Peter O Toole, Albert Finney, and Peter Finch were coming into their own. London was an orderly place where it was safe to take risks. Optimism was the rule of the day and I was there.

First Public Talk at Ojai (7 April 1979) published in This Light in Oneself : True Meditation (1999), edited by Ray McCoy, p. 12<br> Variant rendition http://www.jkrishnamurti.org/krishnamurti-teachings/view-daily-quote/20100104.php: The essence of goodness is a mind that is not in conflict. Examine it, look at it. Goodness cannot flower through another, through a religious figure, through dogma, through belief, it can only flower in the soil of total attention in which there is no authority. You are following all this? Is this all too complex? And goodness implies great responsibility. You cannot be good and allow wars to take place. So a man that is really good is totally responsible for all his life. <br class="br">1970s <br class="br">Context: Goodness is not the pursuit of conformity. If you conform to a belief, to a concept, to an idea, to a principle, that is not good, because it creates conflict. Goodness cannot flower through another, through a religious figure, through dogma, through belief; it can only flower in the soil of total attention in which there is no authority. The essence of goodness is a mind that is not in conflict. And goodness implies great responsibility. You can&#x27;t be good and allow wars to take place. So a person who is really good is totally responsible for his whole life.

Source: Jesus or Christianity: A Study in Contrasts (1929), p. 31
Context: Society always issues an ultimatum to the innovator; conform to this world or expect the reward of a heretic or a traitor. Every generation metes out substantially the same punishment to those who fall far below and those who rise high above its standards. Thieves and prophets of a new day rot in the same foul dungeon; murderers and the Savior of mankind agonize on adjacent crosses.

Source: The Revolt of the Angels (1914), Ch. XXXV
Context: Satan, piercing space with his keen glance, contemplated the little globe of earth and water where of old he had planted the vine and formed the first tragic chorus. And he fixed his gaze on that Rome where the fallen God had founded his empire on fraud and lie. Nevertheless, at that moment a saint ruled over the Church. Satan saw him praying and weeping. And he said to him:
"To thee I entrust my Spouse. Watch over her faithfully. In thee I confirm the right and power to decide matters of doctrine, to regulate the use of the sacraments, to make laws and to uphold purity of morals. And the faithful shall be under obligation to conform thereto. My Church is eternal, and the gates of hell shall not prevail against it. Thou art infallible. Nothing is changed."
And the successor of the apostles felt flooded with rapture. He prostrated himself, and with his forehead touching the floor, replied:
"O Lord, my God, I recognise Thy voice! Thy breath has been wafted like balm to my heart. Blessed be Thy name. Thy will be done on Earth, as it is in Heaven. Lead us not into temptation, but deliver us from evil."

Source: The White Stone (1905), Ch. III, p. 135
Context: The gods conform scrupulously to the sentiments of their worshippers: they have reasons for so doing. Pay attention to this. The spirit which favoured the accession in Rome of the god of Israel was not merely the spirit of the masses, but also that of the philosophers. At that time, they were nearly all Stoics, and believed in one god alone, one on whose behalf Plato had laboured and one unconnected by tie of family or friendship with the gods of human form of Greece and Rome. This god, through his infinity, resembled the god of the Jews. Seneca and Epictetus, who venerated him, would have been the first to have been surprised at the resemblance, had they been called upon to institute a comparison. Nevertheless, they had themselves greatly contributed towards rendering acceptable the austere monotheism of the Judaeo-Christians. Doubtless a wide gulf separated Stoic haughtiness from Christian humility, but Seneca's morals, consequent upon his sadness and his contempt of nature, were paving the way for the Evangelical morals. The Stoics had joined issue with life and the beautiful; this rupture, attributed to Christianity, was initiated by the philosophers. A couple of centuries later, in the time of Constantine, both pagans and Christians will have, so to speak, the same morals and philosophy. The Emperor Julian, who restored to the Empire its old religion, which had been abolished by Constantine the Apostate, is justly regarded as an opponent of the Galilean. And, when perusing the petty treatises of Julian, one is struck with the number of ideas this enemy of the Christians held in common with them. He, like them, is a monotheist; with them, he believes in the merits of abstinence, fasting, and mortification of the flesh; with them, he despises carnal pleasures, and considers he will rise in favour with the gods by avoiding women; finally, he pushes Christian sentiment to the degree of rejoicing over his dirty beard and his black finger-nails. The Emperor Julian's morals were almost those of St. Gregory Nazianzen. There is nothing in this but what is natural and usual. The transformations undergone by morals and ideas are never sudden. The greatest changes in social life are wrought imperceptibly, and are only seen from afar. Christianity did not secure a foothold until such time as the condition of morals accommodated itself to it, and as Christianity itself had become adjusted to the condition of morals. It was unable to substitute itself for paganism until such time as paganism came to resemble it, and itself came to resemble paganism.

J 65
Aphorisms (1765-1799), Notebook J (1789)
Context: A great speech is easy to learn by heart and a great poem even easier. How hard it would be to memorize as many words linked together senselessly, or a speech in a foreign tongue! Sense and understanding thus come to the aid of memory. Sense is order and order is in the last resort conformity with our nature. When we speak rationally we are only speaking in accordance with the nature of our being. That is why we devise genera and species in the case of plants and animals. The hypotheses we make belong here too: we are obliged to have them because otherwise we would unable to retain things... The question is, however, whether everything is legible to us. Certainly experiment and reflection enable us to introduce a significance into what is not legible, either to us or at all: thus we see faces or landscapes in the sand, though they are certainly not there. The introducion of symmetries belongs here too, silhouettes in inkblots, etc. Likewise the gradation we establish in the order of creatures: all this is not in the things but in us. In general we cannot remember too often that when we observe nature, and especially the ordering of nature, it is always ourselves alone we are observing.

Introduction.
Magick Book IV : Liber ABA, Part III : Magick in Theory and Practice (1929)
Context: Magick is the Science and Art of causing Change to occur in conformity with Will.
(Illustration: It is my Will to inform the World of certain facts within my knowledge. I therefore take "magical weapons", pen, ink, and paper; I write "incantations" — these sentences — in the "magical language" ie, that which is understood by the people I wish to instruct; I call forth "spirits", such as printers, publishers, booksellers and so forth and constrain them to convey my message to those people. The composition and distribution of this book is thus an act of Magick by which I cause Changes to take place in conformity with my Will.)
In one sense Magick may be defined as the name given to Science by the vulgar.

Variant translation:
To articulate what is past does not mean to recognize “how it really was.” It means to take control of a memory, as it flashes in a moment of danger. For historical materialism it is a question of holding fast to a picture of the past, just as if it had unexpectedly thrust itself, in a moment of danger, on the historical subject. The danger threatens the stock of tradition as much as its recipients. For both it is one and the same: handing itself over as the tool of the ruling classes. In every epoch, the attempt must be made to deliver tradition anew from the conformism which is on the point of overwhelming it. For the Messiah arrives not merely as the Redeemer; he also arrives as the vanquisher of the Anti-christ. The only writer of history with the gift of setting alight the sparks of hope in the past, is the one who is convinced of this: that not even the dead will be safe from the enemy, if he is victorious. And this enemy has not ceased to be victorious.
As translated by Dennis Redmond (2001)
Theses on the Philosophy of History (1940)
Context: To articulate the past historically does not mean to recognize it ‘the way it really was’ (Ranke). It means to seize hold of a memory as it flashes up at a moment of danger. Historical materialism wishes to retain that image of the past which unexpectedly appears to man singled out by history at a moment of danger. The danger affects both the content of the tradition and its receivers. The same threat hangs over both: that of becoming a tool of the ruling classes. In every era the attempt must be made anew to wrest tradition away from a conformism that is about to overpower it. The Messiah comes not only as the redeemer, he comes as the subduer of Antichrist. Only that historian will have the gift of fanning the spark of hope in the past who is firmly convinced that even the dead will not be safe from the enemy if he wins. And this enemy has not ceased to be victorious.

Paths of the Dead (2002)
Context: To seek understanding before taking action, yet to trust my instincts when action is called for. Never to avoid danger from fear, never to seek out danger for its own sake. Never to conform to fashion from fear of eccentricity, never to be eccentric from fear of conformity.

Inaugural Address (4 March 1845)
Context: By the theory of our Government majorities rule, but this right is not an arbitrary or unlimited one. It is a right to be exercised in subordination to the Constitution and in conformity to it. One great object of the Constitution was to restrain majorities from oppressing minorities or encroaching upon their just rights. Minorities have a right to appeal to the Constitution as a shield against such oppression.

&quot;Would you like to see a little of it?&quot; said the Mock Turtle. (3 April 2010) http://greygirlbeast.livejournal.com/639337.html <br class="br">Unfit for Mass Consumption (blog entries), 2010

"The Scientific Aspect of Monte Carlo Roulette" (1894)

Source: An Ethic for Christians and Other Aliens in a Strange Land (1973), p. 46

Source: An Ethic for Christians and Other Aliens in a Strange Land (1973), p. 44

On people choosing sides and scapegoating others (as quoted in the book Nuestras Voces: Latino Plays, Volume One https://books.google.com/books?id=FLj1AwAAQBAJ&amp;pg=PA258&amp;lpg=PA258&amp;dq)

Account of his famous dream of the benzene structure, as quoted in A Life of Magic Chemistry : Autobiographical Reflections of a Nobel Prize Winner (2001) by George A. Olah, p. 54

A Bill for Establishing Religious Freedom, Chapter 82 (1779). Published in The Works of Thomas Jefferson in Twelve Volumes http://oll.libertyfund.org/ToC/0054.php, Federal Edition, Paul Leicester Ford, ed., New York: G. P. Putnam&#x27;s Sons, 1904, Vol. 1 http://oll.libertyfund.org/Texts/Jefferson0136/Works/0054-01_Bk.pdf, pp. 438–441. Comparison of Jefferson&#x27;s proposed draft and the bill enacted http://web.archive.org/web/19990128135214/http://www.geocities.com/Athens/7842/bill-act.htm <br class="br">1770s

Source: Broca's Brain (1979), Chapter 1, “Broca’s Brain” (pp. 13-14)

Kant's Inaugural Dissertation (1770), Section V On The Method Respecting The Sensuous And The Intellectual In Metaphysics

Letter to the Sheriffs of Bristol (1777)

NPR: Excerpt: The Best of I.F. Stone (5 September 2006)

Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter XLV: On sophistical argumentation

Source: Killing History: The False Left-Right Political Spectrum and the Battle between the ‘Free Left’ and the ‘Statist Left', (2019), p. 5

The Chief Difference Between The Germans And The Other Peoples Of Teutonic Descent p. 59
Addresses to the German Nation (Reden an die deutsche Nation) 1808, Fourth Address

Source: The Science of Rights 1796, P. 23-24

Vinodh Ilangovan, K. Manish Sharma, P. Chitra Jayant Narlikar&#x27;s Cosmology http://news.ncbs.res.in/story/jayant-narlikars-cosmology, NCBS news, 23 January 2010

Source: Intercourse (1987), Chapter 7

The Day the Universe Changed (1985), 10 - Worlds Without End

Chap. 14 : Resist the Downward Pull of the Group
The Laws of Human Nature (2018)

That a thing is unnatural, in any precise meaning which can be attached to the word, is no argument for its being blamable; since the most criminal actions are to a being like man not more unnatural than most of the virtues.
Source: On Nature (1874), p. 102

Address before the Indian Council of World Affairs, New Delhi, India, April 5, 1956, as quoted in Walter P Reuther: Selected Papers (1961), by Henry M. Christman, p. 133 If the peoples of great nations can work, sacrifice, fight, and die together because they share common fears and common hatreds in war, why can we not find a way to tap the great spiritual reservoir that lies deep within each of us and get people and nations working, sacrificing, and building together in peacetime because they share common hopes and common aspirations.

“A Friedman doctrine‐- The Social Responsibility Of Business Is to Increase Its Profits” (Sept. 1970)

Source: Unmasked: Inside Antifa’s Radical Plan to Destroy Democracy (2021), p. 17

[2012, Echoes of Perennial Wisdom, World Wisdom, 17, 978-1-93659700-0]
Spiritual path, Virtue

From the Afterword to April 1978 MW , vol. 3, translation by Francesco Nicodemus, Hazard Editions, Milan, 2005, p. 193. ISBN 887502037X

Romans 12:2
Epistle to the Romans

Source: quoted in Asma Afsaruddin - Striving in the Path of God_ Jihad and Martyrdom in Islamic Thought-Oxford University Press (2013) 209-11 (Maududi , S. Abul A‘la . Jihad in Islam . Salimiah, KW , 1977 .)

&quot;Lawrence Krauss: A Universe from Nothing&quot; (2031) <br class="br">Source: 7:09 https://www.youtube.com/watch?v=46sKeycH3bE&amp;t=429s

Source: Letter to Thomas Wentworth, 1st Earl of Strafford (8 October 1638), quoted in The Works of the Most Reverend Father in God, William Laud, sometime Lord Archbishop of Canterbury. Volume VII—Letters (1860), p. 489

Source: Argentinean bishop condemns mid term abortion, stresses that Church &#x27;cannot remain silent&#x27; https://www.catholicnewsagency.com/news/20011/argentinean-bishop-condemns-mid-term-abortion-stresses-that-church-cannot-remain-silent (17 June 2010)

Source: Meditations (c. AD 121–180), Book VII, 53

Source: Archbishop Pozzo: SSPX Continuing Dialogue With Holy See https://www.ncregister.com/blog/archbishop-pozzo-sspx-continuing-dialogue-with-holy-see (July 2016)

Source: The Exhausted School: Bending The Bars of Traditional Education, Berkeley Hills Books; 2 edition (2002) p. 156

Source: From the presentation Elogio dell'imperfezione (Garzanti, 1987), Liceo classico Massimo d'Azeglio, Torino; cited in Giovanni Berlinguer, Il leopardo in salotto, Editori Riuniti, 1990.

&quot;The Surrender of the Public Square&quot; https://www.steynonline.com/8757/the-surrender-of-the-public-square, steynonline.com (13 August 2018)

Source: The Idea of a Christian Society (1939), Ch. IV, p. 61

Equality (1897)