A collection of quotes on the topic of contrary, use, other, doing.
Source: Klairet Levy, R. Interview to José Baroja. http://letras.mysite.com/jbar050923.html
Translation source: https://kaerb.tumblr.com/post/169640478259/my-strong-point-is-that-even-if-i-dont-do-well (user-translation) from 13 January 2018.
Page: 23.
Original: (ja) 試合でうまくいかなくてもあまり落ち込まないのが僕の特徴です。逆に失敗した試合のあとは100%モチベーションが上がります。
Last speech to parliament, December 24, 1545.
English Church History from the Death of King Henry VII to the Death of Archbishop Parker, Rev. Alfred Plummer, 1905, Edinburg, T. & T. Clark, p. 85. http://books.google.com/books?id=ofMOAAAAQAAJ&pg=PA85&dq=%22+you+be+permitted+to+read+holy+scriptures%22
Source: Noli Me Tángere
Source: On Authority, see https://www.marxists.org/archive/marx/works/1872/10/authority.htm
“Comfort” is no test of truth; on the contrary, truth is often far from being “comfortable.”
Pearls of Wisdom
As quoted in Nuclear Principles in Engineering (2005) by Tatjana Jevremovic, p. 397
Address to the people of the Bhutan on the coronation day, 2 June 1974, quoted in The Talking Mountains (26 Oct 2015)
Source: Alice's Adventures in Wonderland & Through the Looking-Glass
Passing Strange and Wonderful: Aesthetics, Nature, and Culture, ch. 10 (1993).
Second Treatise of Civil Government, Ch. XIX, sec. 222
Two Treatises of Government (1689)
Source: Reflections and Maxims (1746), p. 173.
Variant translations:
A natural society, in the midst of which every man is born and outside of which he could never become a rational and free being, becomes humanized only in the measure that all men comprising it become, individually and collectively, free to an ever greater extent.
Note 1. To be personally free means for every man living in a social milieu not to surrender his thought or will to any authority but his own reason and his own understanding of justice; in a word, not to recognize any other truth but the one which he himself has arrived at, and not to submit to any other law but the one accepted by his own conscience. Such is the indispensable condition for the observance of human dignity, the incontestable right of man, the sign of his humanity.
To be free collectively means to live among free people and to be free by virtue of their freedom. As we have already pointed out, man cannot become a rational being, possessing a rational will, (and consequently he could not achieve individual freedom) apart from society and without its aid. Thus the freedom of everyone is the result of universal solidarity. But if we recognize this solidarity as the basis and condition of every individual freedom, it becomes evident that a man living among slaves, even in the capacity of their master, will necessarily become the slave of that state of slavery, and that only by emancipating himself from such slavery will he become free himself.
Thus, too, the freedom of all is essential to my freedom. And it follows that it would be fallacious to maintain that the freedom of all constitutes a limit for and a limitation upon my freedom, for that would be tantamount to the denial of such freedom. On the contrary, universal freedom represents the necessary affirmation and boundless expansion of individual freedom.
This passage was translated as Part III : The System of Anarchism , Ch. 13: Summation, Section VI, in The Political Philosophy of Bakunin : Scientific Anarchism (1953), compiled and edited by G. P. Maximoff
Man does not become man, nor does he achieve awareness or realization of his humanity, other than in society and in the collective movement of the whole society; he only shakes off the yoke of internal nature through collective or social labor... and without his material emancipation there can be no intellectual or moral emancipation for anyone... man in isolation can have no awareness of his liberty. Being free for man means being acknowledged, considered and treated as such by another man, and by all the men around him. Liberty is therefore a feature not of isolation but of interaction, not of exclusion but rather of connection... I myself am human and free only to the extent that I acknowledge the humanity and liberty of all my fellows... I am properly free when all the men and women about me are equally free. Far from being a limitation or a denial of my liberty, the liberty of another is its necessary condition and confirmation.
Man, Society, and Freedom (1871)
Context: The materialistic, realistic, and collectivist conception of freedom, as opposed to the idealistic, is this: Man becomes conscious of himself and his humanity only in society and only by the collective action of the whole society. He frees himself from the yoke of external nature only by collective and social labor, which alone can transform the earth into an abode favorable to the development of humanity. Without such material emancipation the intellectual and moral emancipation of the individual is impossible. He can emancipate himself from the yoke of his own nature, i. e. subordinate his instincts and the movements of his body to the conscious direction of his mind, the development of which is fostered only by education and training. But education and training are preeminently and exclusively social … hence the isolated individual cannot possibly become conscious of his freedom.
To be free … means to be acknowledged and treated as such by all his fellowmen. The liberty of every individual is only the reflection of his own humanity, or his human right through the conscience of all free men, his brothers and his equals.
I can feel free only in the presence of and in relationship with other men. In the presence of an inferior species of animal I am neither free nor a man, because this animal is incapable of conceiving and consequently recognizing my humanity. I am not myself free or human until or unless I recognize the freedom and humanity of all my fellowmen.
Only in respecting their human character do I respect my own....
I am truly free only when all human beings, men and women, are equally free. The freedom of other men, far from negating or limiting my freedom, is, on the contrary, its necessary premise and confirmation.
God and the State (1871; publ. 1882)
Quoted in "Allende Sees Chile Finding Her Own Way to Socialism" by Joseph Novitski, in The New York Times (4 October 1970)
Context: We start from different ideological positions. For you to be a Communist or a Socialist is to be totalitarian; for me no.… On the contrary, I think Socialism frees man.
Reflections of a Non-Political Man [Betrachtungen eines Unpolitischen] (1918)
Context: The important thing for me, then, is not the "work," but my life. Life is not the means for the achievement of an esthetic ideal of perfection; on the contrary, the work is an ethical symbol of life.
Original preface to Animal Farm; as published in George Orwell: Some Materials for a Bibliography (1953) by Ian R. Willison
Context: I have never visited Russia and my knowledge of it consists only of what can be learned by reading books and newspapers. Even if I had the power, I would not wish to interfere in Soviet domestic affairs: I would not condemn Stalin and his associates merely for their barbaric and undemocratic methods. It is quite possible that, even with the best intentions, they could not have acted otherwise under the conditions prevailing there.
But on the other hand it was of the utmost importance to me that people in western Europe should see the Soviet regime for what it really was. Since 1930 I had seen little evidence that the USSR was progressing towards anything that one could truly call Socialism. On the contrary, I was struck by clear signs of its transformation into a hierarchical society, in which the rulers have no more reason to give up their power than any other ruling class. Moreover, the workers and intelligentsia in a country like England cannot understand that the USSR of today is altogether different from what it was in 1917. It is partly that they do not want to understand (i. e. they want to believe that, somewhere, a really Socialist country does actually exist), and partly that, being accustomed to comparative freedom and moderation in public life, totalitarianism is completely incomprehensible to them.
Letter to Richard Rees (3 March 1949), The Collected Essays, Journalism and Letters of George Orwell, Vol. 4: In front of your nose, 1945-1950 (1968), ed. Sonia Orwell and Ian Angus, p. 478
Context: I always disagree, however, when people end up saying that we can only combat Communism, Fascism or what not if we develop an equal fanaticism. It appears to me that one defeats the fanatic precisely by not being a fanatic oneself, but on the contrary by using one's intelligence.
The Art of Peace (1992)
Context: If your opponent strikes with fire, counter with water, becoming completely fluid and free-flowing. Water, by its nature, never collides with or breaks against anything. On the contrary, it swallows up any attack harmlessly.
Summa Theologica (1265–1274)
Context: Whether the angel guardian ever forsakes a man?... It would seem that the angel guardian sometimes forsakes the man whom he is appointed to guard... On the contrary, The demons are ever assailing us, according to 1 Peter 5:8: "Your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour." Much more therefore do the good angels ever guard us... the guardianship of the angels is an effect of Divine providence in regard to man. Now it is evident that neither man, nor anything at all, is entirely withdrawn from the providence of God: for in as far as a thing participates being, so far is it subject to the providence that extends over all being.
I, q. 113, art. 6
As quoted in Out of the Mouths of Mathematicians : A Quotation Book for Philomaths (1993) by Rosemary Schmalz.
Context: I have never proceeded from any Genus supremum of the actual infinite. Quite the contrary, I have rigorously proved that there is absolutely no Genus supremum of the actual infinite. What surpasses all that is finite and transfinite is no Genus; it is the single, completely individual unity in which everything is included, which includes the Absolute, incomprehensible to the human understanding. This is the Actus Purissimus, which by many is called God.
I am so in favor of the actual infinite that instead of admitting that Nature abhors it, as is commonly said, I hold that Nature makes frequent use of it everywhere, in order to show more effectively the perfections of its Author. Thus I believe that there is no part of matter which is not — I do not say divisible — but actually divisible; and consequently the least particle ought to be considered as a world full of an infinity of different creatures.
Discourses and Mathematical Demonstrations Relating to Two New Sciences (1638); Discorsi e dimostrazioni matematiche, intorno à due nuove scienze, as translated by Henry Crew and Alfonso de Salvio (1914)
Other quotes
Source: Discorsi E Dimostrazioni Matematiche: Intorno a Due Nuoue Scienze, Attenenti Alla Mecanica & I Movimenti Locali
Source: The Cosmic Serpent: DNA and the Origins of Knowledge
Source: The Road Less Traveled: A New Psychology of Love, Traditional Values, and Spiritual Growth
Source: The Law (1850)
Context: Life, faculties, production — in other words, individuality, liberty, property — this is man. And in spite of the cunning of artful political leaders, these three gifts from God precede all human legislation, and are superior to it. Life, liberty, and property do not exist because men have made laws. On the contrary, it was the fact that life, liberty, and property existed beforehand that caused men to make laws in the first place.
Preface to ' (1859).
Source: A Contribution to the Critique of Political Economy
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.
Source: Death in Venice (1912), Ch. 3, as translated by David Luke
Letter to the Pope about Cesare Borgia and Charlotte of Naples (18 January 1499), as quoted in The Life of Cesare Borgia (1912) by Rafael Sabatini, Book III The Bull Rampant
Presidential Address to the First Indian Statistical Congress, 1938. Sankhya 4, 14-17.
1930s
2008, A More Perfect Union (March 2008)
Source: 1930s- 1950s, The End of Economic Man (1939), p. 7
Source: Reflections and Maxims (1746), p. 178.
To which may be replied,
1770s, African Slavery in America (March 1775)
2000s, 2004, 2004 Video Broadcast on Al-Jazeera October 29
“Nothing can be more contrary to religion and the clergy than reason and common sense.”
Rien n'est plus contraire à la religion et au clergé qu'une tête sensée et raisonnable. — Paul-Henri Thiry, Baron d'Holbach, Théologie portative, ou Dictionnaire abrégé de la religion chrétienne (1768): Folie
Misattributed
Cade, Act IV, scene vii.
Henry VI, Part 2 (1592)
The Calcutta Quran Petition (1986)
" VIII. ON "LET A HUNDRED FLOWERS BLOSSOM LET A HUNDRED SCHOOLS OF THOUGHT CONTEND" AND "LONG-TERM COEXISTENCE AND MUTUAL SUPERVISION" "
On the Correct Handling of Contradictions Among the People
Original: (zh-CN) 马克思主义者不应该害怕任何人批评。相反，马克思主义者就是要在人们的批评中间，就是要在斗争的风雨中间，锻炼自己，发展自己，扩大自己的阵地。同错误思想作斗争，好比种牛痘，经过了牛痘疫苗的作用，人身上就增强免疫力。在温室里培养出来的东西，不会有强大的生命力。实行百花齐放、百家争鸣的方针，并不会削弱马克思主义在思想界的领导地位，相反地正是会加强它的这种地位。
Von der Großmacht zur Weltmacht on the seizure of thousands of works of German art. (26 November 1937)
1930s
"The Future of Liberalism - A Plea For A New Radicalism" http://www.hanshoppe.com/publications/hoppe-plea.pdf
Second Dialogue; translated by Judith R. Bush, Christopher Kelly, Roger D. Masters
Dialogues: Rousseau Judge of Jean-Jacques (published 1782)
"The Doctrine of Free Will"
1930s, Has Religion Made Useful Contributions to Civilization? (1930)
Letter to C.L. Moore (August 1936), quoted in "H.P. Lovecraft, a Life" by S.T. Joshi, p. 574
Non-Fiction, Letters
In an article published in the Sunday Times
Sunday Times
Source: 1950s, Portraits from Memory and Other Essays (1956), p. 159
The Notebooks of Leonardo Da Vinci (1938), XVII Flight
Pages 227-228 of The Battle for Peace: A Frontline Vision of America's Power and Purpose, ISBN 978-1403971746 (released in March 2006)
The Battle for Peace
Letter to James F. Morton (1929), quoted in "H.P. Lovecraft, a Life" by S.T. Joshi, p. 483
Non-Fiction, Letters, to James Ferdinand Morton, Jr.
I, xxi, 41. Modern translation by J.H. Taylor
De Genesi ad Litteram
Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1961), pp. 85-88
Psychology and Poetry (June 1930)
1850s, Letter to Joshua F. Speed (1855)
1770s, African Slavery in America (March 1775)
Napoleon : In His Own Words (1916)
Source: A General View of Positivism (1848, 1856), p. 169
Part III, Ch. VIII, 7, p. 218 https://archive.org/stream/basisofmorality00schoiala#page/218/mode/2up
On the Basis of Morality (1840)
Source: Referring to Frederick Temple, letter to Queen Victoria (4 November 1868), cited in The Letters of Queen Victoria, 2nd series) (1926), ed. George Earle Buckle, p. 550.
Hitherto it has grown out of the secure, non-struggling life of the aristocrat. In future it may be expected to grow out of the secure and not-so-struggling life of whatever citizens are personally able to develop it. There need be no attempt to drag culture down to the level of crude minds. That, indeed, would be something to fight tooth and nail! With economic opportunities artificially regulated, we may well let other interests follow a natural course. Inherent differences in people and in tastes will create different social-cultural classes as in the past—although the relation of these classes to the holding of material resources will be less fixed than in the capitalistic age now closing. All this, of course, is directly contrary to Belknap's rampant Stalinism—but I'm telling you I'm no bolshevik! I am for the preservation of all values worth preserving—and for the maintenance of complete cultural continuity with the Western-European mainstream. Don't fancy that the dethronement of certain purely economic concepts means an abrupt break in that stream. Rather does it mean a return to art impulses typically aristocratic (that is, disinterested, leisurely, non-ulterior) rather than bourgeois.
Letter to Clark Ashton Smith (28 October 1934), in Selected Letters V, 1934-1937 edited by August Derleth and Donald Wandrei, pp. 60-64
Non-Fiction, Letters
Source: Democracy: The God That Failed (2001), P. 218.
Essays on Catholicism, Liberalism, and Socialism (1879)
Napoleon : In His Own Words (1916)
Sec. 110
Some Thoughts Concerning Education (1693)
Variant translation: I hold that the Sun is located at the centre of the revolutions of the heavenly orbs and does not change place, and that the Earth rotates on itself and moves around it. Moreover … I confirm this view not only by refuting Ptolemy's and Aristotle's arguments, but also by producing many for the other side, especially some pertaining to physical effects whose causes perhaps cannot be determined in any other way, and other astronomical discoveries; these discoveries clearly confute the Ptolemaic system, and they agree admirably with this other position and confirm it.
Letter to the Grand Duchess Christina (1615)
1860s, Fourth of July Address to Congress (1861)
Fragment No. 24 Variant translation: The first step is to look within, the discriminating contemplation of the self. He who remains at this point only half develops. The second step must be a telling look without, independent, sustained contemplation of the external world.
Blüthenstaub (1798)
p, 125
The Sayings of the Wise (1555)
Source: 1910s, Theodore Roosevelt — An Autobiography (1913), Ch. VIII : The New York Governorship
Letter to Colette, December 28, 1916
1910s
Letter to Pavel Vasilyevich Annenkov, (28 December 1846), Rue d'Orleans, 42, Faubourg Namur, Marx Engels Collected Works Vol. 38, p. 95; International Publishers (1975). First Published: in full in the French original in M.M. Stasyulevich i yego sovremenniki v ikh perepiske, Vol. III, 1912
The Notebooks of Leonardo da Vinci (1883), XVII Topographical Notes
The Notebooks of Leonardo da Vinci (1883), X Studies and Sketches for Pictures and Decorations
Joking in a speech at the Al Smith Dinner in New York City (17 October 2008) http://www.truveo.com/Obama-Im-From-Krypton-My-Father-Was-JorEl/id/2710091678; making allusions Jesus and Superman, in regard to impossibly high expectations of what he might do as president.
2008
