Quotes about contrary
page 11
The Book of My Life (1930)
Context: I have accustomed my features always to assume an expression quite contrary to my feelings; thus I am able to feign outwardly, yet within know nothing of dissumulation. This habit is easy if compared to the practice of hoping for nothing, which I have bent my efforts toward acquiring for fifteen successive years, and have at last succeeded.<!--Ch. 13
The Sixteenth Revelation, Chapter 77
Context: Our good Lord shewed the enmity of the Fiend: in which Shewing I understood that all that is contrary to love and peace is of the Fiend and of his part. And we have, of our feebleness and our folly, to fall; and we have, of mercy and grace of the Holy Ghost, to rise to more joy.
Source: A Letter to a Hindu (1908), III
Context: In former times the chief method of justifying the use of violence and thereby infringing the law of love was by claiming a divine right for the rulers: the Tsars, Sultans, Rajahs, Shahs, and other heads of states. But the longer humanity lived the weaker grew the belief in this peculiar, God-given right of the ruler. That belief withered in the same way and almost simultaneously in the Christian and the Brahman world, as well as in Buddhist and Confucian spheres, and in recent times it has so faded away as to prevail no longer against man's reasonable understanding and the true religious feeling. People saw more and more clearly, and now the majority see quite clearly, the senselessness and immorality of subordinating their wills to those of other people just like themselves, when they are bidden to do what is contrary not only to their interests but also to their moral sense.
"A Reply to Kenneth Tynan: The Playwright's Role" in The Observer (29 June 1958)
Context: Every work of art (unless it is a psuedo-intellectualist work, a work already comprised in some ideology that it merely illustrates, as with Brecht) is outside ideology, is not reducible to ideology. Ideology circumscribes without penetrating it. The absence of ideology in a work does not mean an absence of ideas; on the contrary it fertilizes them.
"On Relativism" (1925)
Context: Socialism is good when it comes to wages, but it tells me nothing when it comes to other questions in life that are more private and painful, for which I must seek answers elsewhere. Relativism is not indifference; on the contrary, passionate indifference is necessary in order for you not to hear the voices that oppose your absolute decrees … Relativism is neither a method of fighting, nor a method of creating, for both of these are uncompromising and at times even ruthless; rather, it is a method of cognition. If one must fight or create, it is necessary that this be preceded by the broadest possible knowledge... One of the worst muddles of this age is its confusing of the ideas behind combative and cognitive activity. Cognition is not fighting, but once someone knows a lot, he will have much to fight for, so much that he will be called a relativist because of it.
My Disillusionment in Russia (1923)
Context: Its first ethical precept is the identity of means used and aims sought. The ultimate end of all revolutionary social change is to establish the sanctity of human life, the dignity of man, the right of every human being to liberty and wellbeing. Unless this be the essential aim of revolution, violent social changes would have no justification. For external social alterations can be, and have been, accomplished by the normal processes of evolution. Revolution, on the contrary, signifies not mere external change, but internal, basic, fundamental change. That internal change of concepts and ideas, permeating ever-larger social strata, finally culminates in the violent upheaval known as revolution.
A New View of Society (1813-1816)
Context: All that is now requisite, previous to withdrawing the last mental bandage by which hitherto the human race has been kept in darkness and misery, is, by calm and patient reasoning to tranquillize the public mind, and thus prevent the evil effects which otherwise might arise from the too sudden prospect of freely enjoying rational liberty of mind. To withdraw that bandage without danger, reason must be judiciously applied to lead men of every sect (for all have been in part abused to reflect that if untold myriads of beings, formed like themselves, have been so grossly deceived as they believe them to have been, what power in nature was there to prevent them from being equally deceived? Such reflections, steadily pursued by those who are anxious to follow the plain and simple path of reason, will soon make it obvious that the inconsistencies which they behold in all other sects out of their own pale, are precisely similar to those which all other sects can readily discover within that pale. It is not, however, to be imagined, that this free and open exposure of the gross errors in which the existing generation has been instructed, should be forthwith palatable to the world; it would be contrary to reason to form any such expectations. Yet, as evil exists, and as man cannot be rational, nor of course happy, until the cause of it shall be removed; the writer, like a physician who feels the deepest interest in the welfare of his patient, has hitherto administered of this unpalatable restorative the smallest quantity which he deemed sufficient for the purpose. He now waits to see the effects which that may produce. Should the application not prove of sufficient strength to remove the mental disorder, he promises that it shall be increased, until sound health to the public mind be firmly and permanently established.
Political Disquisitions (1774)
Context: That government only can be pronounced consistent with the design of all government, which allows to the governed the liberty of doing what, consistently with the general good, they may desire to do, and which only forbids their doing the contrary. Liberty does not exclude restraint; it only excludes unreasonable restraint. To determine precisely how far personal liberty is compatible with the general good, and of the propriety of social conduct in all cases, is a matter of great extent, and demands the united wisdom of a whole people. And the consent of the whole people, as far as it can be obtained, is indispensably necessary to every law, by which the whole people are to be bound; else the whole people are enslaved to the one, or the few, who frame the laws for them.
That is the old Egyptian word for one of the several souls in their religion. Except for the Egyptians this will have no special connotation. And they can adapt to it.
Source: The Riverworld series, The Magic Labyrinth (1980), Ch. 20
No. 13
1790s, Discourses on Davila (1790)
Context: Are riches, honors, and beauty going out of fashion? Is not the rage for them, on the contrary, increased faster than improvement in knowledge? As long as either of these are in vogue, will there not be emulations and rivalries? Does not the increase of knowledge in any man increase his emulation; and the diffusion of knowledge among men multiply rivalries? Has the progress of science, arts, and letters yet discovered that there are no passions in human nature? no ambition, avarice, or desire of fame? Are these passions cooled, diminished, or extinguished? Is the rage for admiration less ardent in men or women? Have these propensities less a tendency to divisions, controversies, seditions, mutinies, and civil wars than formerly? On the contrary, the more knowledge is diffused, the more the passions are extended, and the more furious they grow.
Though widely attributed to Herodotus this in fact comes from the Histories of Polybius, Book 16, chapter 28: "Some men, like bad runners in the stadium, abandon their purposes when close to the goal; while it is at that particular point, more than at any other, that others secure the victory over their rivals". (Translation of Evelyn S Shuckburgh).
Misattributed
"Of What Use the Classics Today?," Begin Here: The Forgotten Conditions of Teaching and Learning (1991)
Context: The need for a body of common knowledge and common reference does not disappear when a society is pluralistic. On the contrary, it grows more necessary, so that people of different origins and occupation may quickly find familiar ground and as we say, speak a common language. It not only saves time and embarrassment, but it also ensures a kind of mutual confidence and goodwill. One is not addressing an alien, as blank as a stone wall, but a responsive creature whose mind is filled with the same images, memories, and vocabulary as oneself. Otherwise, with the unstoppable march of specialization, the individual mind is doomed to solitude and the individual heart to drying up.
“The unsociable species, on the contrary, are doomed to decay.”
Mutual Aid: A Factor of Evolution (1902)
Context: In the animal world we have seen that the vast majority of species live in societies, and that they find in association the best arms for the struggle for life: understood, of course, in its wide Darwinian sense — not as a struggle for the sheer means of existence, but as a struggle against all natural conditions unfavourable to the species. The animal species, in which individual struggle has been reduced to its narrowest limits, and the practice of mutual aid has attained the greatest development, are invariably the most numerous, the most prosperous, and the most open to further progress. The mutual protection which is obtained in this case, the possibility of attaining old age and of accumulating experience, the higher intellectual development, and the further growth of sociable habits, secure the maintenance of the species, its extension, and its further progressive evolution. The unsociable species, on the contrary, are doomed to decay.
Interview with Corriere della Sera, as quoted in " Muslim women don't have to wear veils: Rania http://www.khaleejtimes.com/DisplayArticleNew.asp?xfile=data/middleeast/2007/February/middleeast_February139.xml§ion=middleeast&col=", Khaleej Times (9 February 2007)
Context: Islam neither requires one to be practising, nor to dress in one way or another. So imposing the veil on a woman is contrary to the principles of Islam. … Unfortunately, after all the suspicion weighing on Islam, many people have begun to consider the veil as a political problem, but this is not the case … Wearing the veil is a free personal choice.
Book I, Ch. VI, pp. 53-55.
Physics
The Sixteenth Revelation, Chapter 76
Context: In this blissful Shewing of our Lord I have understanding of two contrary things: the one is the most wisdom that any creature may do in this life, the other is the most folly. The most wisdom is for a creature to do after the will and counsel of his highest sovereign Friend. This blessed Friend is Jesus, and it is His will and His counsel that we hold us with Him, and fasten us to Him homely — evermore, in what state soever that we be; for whether-so that we be foul or clean, we are all one in His loving. For weal nor for woe He willeth never we flee from Him. But because of the changeability that we are in, in our self, we fall often into sin. Then we have this by the stirring of our enemy and by our own folly and blindness: for they say thus: Thou seest well thou art a wretched creature, a sinner, and also unfaithful. For thou keepest not the Command; thou dost promise oftentimes our Lord that thou shalt do better, and anon after, thou fallest again into the same, especially into sloth and losing of time. (For that is the beginning of sin, as to my sight, — and especially to the creatures that have given them to serve our Lord with inward beholding of His blessed Goodness.) And this maketh us adread to appear afore our courteous Lord. Thus is it our enemy that would put us aback with his false dread, of our wretchedness, through pain that he threateth us with. For it is his meaning to make us so heavy and so weary in this, that we should let out of mind the fair, Blissful Beholding of our Everlasting Friend.
As quoted in Gramophone (1962), Vol. 40, Part 2, p. 389
Context: Contrary to general belief, an artist is never ahead of his time but most people are far behind theirs. I was the first composer to explore, so to speak, musical outer space.
The Sixteenth Revelation, Chapter 72
Context: I saw that two contrary things should never be together in one place. The most contrary that are, is the highest bliss and the deepest pain. The highest bliss that is, is to have Him in clarity of endless life, Him verily seeing, Him sweetly feeling, all-perfectly having in fulness of joy. And thus was the Blissful Cheer of our Lord shewed in Pity: in which Shewing I saw that sin is most contrary, — so far forth that as long as we be meddling with any part of sin, we shall never see clearly the Blissful Cheer of our Lord. And the more horrible and grievous that our sins be, the deeper are we for that time from this blissful sight. And therefore it seemeth to us oftentimes as we were in peril of death, in a part of hell, for the sorrow and pain that the sin is to us. And thus we are dead for the time from the very sight of our blissful life. But in all this I saw soothfastly that we be not dead in the sight of God, nor He passeth never from us. But He shall never have His full bliss in us till we have our full bliss in Him, verily seeing His fair Blissful Cheer. For we are ordained thereto in nature, and get thereto by grace. Thus I saw how sin is deadly for a short time in the blessed creatures of endless life.
Hagakure (c. 1716)
Context: To hate injustice and stand on righteousness is a difficult thing. Furthermore, to think that being righteous is the best one can do and to do one's utmost to be righteous will, on the contrary, bring many mistakes. The Way is in a higher place than righteousness. This is very difficult to discover, but it is the highest wisdom. When seen from this standpoint, things like righteousness are rather shallow. If one does not understand this on his own, it cannot be known. There is a method of getting to this Way, however, even if one cannot discover it by himself. This is found in consultation with others. Even a person who has not attained this Way sees others from the side. It is like the saying from the game of go: "He who sees from the side has eight eyes." The saying, "Thought by thought we see our own mistakes," also means that the highest Way is in discussion with others.
Peace and the Public Mind (1935)
Context: We use power, of course, in the international fields in a way which is the exact contrary to the way in which we use it within the state. In the international field, force is the instrument of the rival litigants, each attempting to impose his judgment upon the other. Within the state, force is the instrument of the community, the law, primarily used to prevent either of the litigants imposing by force his view upon the other. The normal purpose of police — to prevent the litigant taking the law into his own hands, being his own judge — is the precise contrary of the normal purpose in the past of armies and navies, which has been to enable the litigant to be his own judge of his own rights when in conflict about them with another.
IX. On Providence, Fate, and Fortune.
On the Gods and the Cosmos
XI. Concerning right and wrong Social Organization.
On the Gods and the Cosmos
Context: Where all things are done according to reason and the best man in the nation rules, it is a kingdom; where more than one rule according to reason and fight, it is an aristocracy; where the government is according to desire and offices depend on money, that constitution is called a timocracy. The contraries are: to kingdom, tyranny, for kingdom does all things with the guidance of reason and tyranny nothing; to aristocracy, oligarchy, when not the best people but a few of the worst are rulers; to timocracy, democracy, when not the rich but the common folk possess the whole power.
As quoted by Afsané Bassir, Interview with Prince Reza Pahlavi, son of the late Shah of Iran http://www.rezapahlavi.org/details_article.php?article=50&page=7, Le Monde, June 6, 2001.
Interviews, 2001-2002
“The Challenge Of Implementing Democracy And Human Rights In Iran” http://www.rezapahlavi.org/details_article.php?article=437&page=1, The International Society Of Human Rights - Bonn, Germany, March 27, 2010.
Speeches, 2010
Die Leute beklagen sich gewöhnlich, die Musik sei so vieldeutig; es sei so zweifelhaft, was sie sich dabei zu denken hätten, und die Worte verstände doch ein Jeder. Mir geht es aber gerade umgekehrt. Und nicht blos mit ganzen Reden, auch mit einzelnen Worten, auch die scheinen mir so vieldeutig, so unbestimmt, so mißverständlich im Vergleich zu einer rechten Musik, die einem die Seele erfüllt mit tausend besseren Dingen als Worten. Das, was mir eine Musik ausspricht, die ich liebe, sind mir nicht zu unbestimmte Gedanken, um sie in Worte zu fassen, sondern zu bestimmte.
Letter to Marc-André Souchay, October 15, 1842, cited from Briefe aus den Jahren 1830 bis 1847 (Leipzig: Hermann Mendelssohn, 1878) p. 221; translation from Felix Mendelssohn (ed. Gisella Selden-Goth) Letters (New York: Pantheon, 1945) pp. 313-14.
Source: The Political Doctrine of Fascism (1925), p. 113
" "Peace-Food – Eating Peace" https://www.dahlke.at/images/buecher/PeaceFood_eng_2015.pdf (2015) from his official website.
" "Preface" http://www.blupete.com/Literature/Essays/Hazlitt/Political/Preface.htm
Political Essays (1819)
"String Theory: Where are we now? https://arxiv.org/abs/hep-th/0004075 arXiv preprint hep-th/0004075 (2000). (quote from pp. 9–10)
Source: The Life of Pasteur (1902), p. 242; The first statement in bold in the above paragraph, as quoted from in Œuvres de Pasteur, Volume 7 (1939), Masson et cie, p. 539 reads:
Mon opinion, mieux encore, ma conviction, c'est que, dans l'état actuel de la science, comme vous dites avec raison, la génération spontanée est une chimère, et il vous serait impossible de me contredire, car mes expériences sont toutes debout, et toutes prouvent que la génération spontanée est une chimère
Speech in Newcastle (25 May 1956), quoted in The Times (26 May 1956), p. 6
Chancellor of the Exchequer
"On Voting Rights for Actors and Jews" (21 December 1789)
"The Master Illusion" in the The American Mercury (March 1925), p. 319
1920s
Pakistan or The Partition of India (1946)
"Rectify the Party's Style of Work" (1942)
Original: (zh-CN) 主观主义、宗派主义、党八股，现在已不是占统治地位的作风了，这不过是一股逆风，一股歪风，是从防空洞里跑出来的。 note: "整顿党的作风"
“The Social Security Myth” https://www.youtube.com/watch?v=rCdgv7n9xCY&t=124s (1980s)
pg 31
A More Complete Beast (2018)
Chap. IV, Democracy and Dictatorship
“Marxism and Bolshevism: Democracy and Dictatorship,” (1934) http://www.marxists.org/archive/kautsky/1934/bolshevism/index.htm
Source: Better-World Philosophy: A Sociological Synthesis (1899), The Problem of Industry, p. 17
Source: Infinity Beach (2000), Chapter 23 (p. 357)
Lincoln did not free the slaves. We also live with the myth that the mid-twentieth century Civil Rights Movement freed the second-class citizens. Civil rights, of course, constitute an essential element of the freedom that was demanded at that time, but it was not the whole story.
Freedom is a Constant Struggle: Closures and Continuities (2013)
Kant's Inaugural Dissertation (1770), Section III On The Principles Of The Form Of The Sensible World
Source: Discriminations and Disparities (2018), p. 17.
Frost snorted. “I certainly do—if he has observed it with his own eyes and ears, or gets it from a source known to be credible. A fact doesn’t have to be understood to be true. Sure, any reasonable mind wants explanations, but it’s silly to reject facts that don’t fit your philosophy.”
Elsewhen (pp. 161-162)
Short fiction, Off the Main Sequence (2005)
Любовь и беспредельная преданность великой Родине не исключают любви к родному краю, к родным местам, могилам своих предков, наоборот, эта последняя любовь украшает и усиливает любовь к великой Родине, она украшает и обогащает человеческое счастье… Великая наша Родина состоит и из наших родных краев: великая дружественная семья советских народов состоит из наших народов, из наших семей. Всё, что мешает миру, счастью семьи и народа, должно быть заботливо изучено и устранено, ибо от этого зависит мир, дружба и могущество нашей страны, нашего народа. Исходя из этих убеждений, во имя дружбы и счастья всех народов, я — сын своего народа, вместе с тем беспредельно преданный Великой Родине, родной Коммунистической партии — гражданин СССР — сын советского народа, обращаюсь к ленинской партии с просьбой: 1. Народ мой унижен, оскорблён тем, что безвинно, без нужды и основания выслан из родного края. Верните его в родной край — Крым. 2. У народа отнято равноправие. Восстановите это равноправие, верните его в монолитную дружественную семью народов СССР как равноправный народ.
From a petition he signed (letter) http://ndkt.org/yu.-osmanov-ob-amethane-sultane.html to the leadership of the Soviet Union resquesting the rehabilitation and right of return for the Crimean Tatar people
Quotes by Amet-khan
The Ocean of Theosophy by William Q. Judge (1893), Chapter 8, Of Reincarnation
Speech in Glasgow (10 April 1949), quoted in The Times (11 April 1949), p. 4
Prime Minister
Letter to Dr Richard Brocklesby (c. 1790s), quoted in R. B. McDowell (ed.), The Correspondence of Edmund Burke, Volume IX: May 1796–July 1797 (Cambridge University Press, 1970), p. 446
Undated
Thus writes Blackstone, to whom let all honour be given for having so far outseen the ideas of his time; and, indeed, we may say of our time. A good antidote, this, for those political superstitions which so widely prevail. A good check upon that sentiment of power-worship which still misleads us by magnifying the prerogatives of constitutional governments as it once did those of monarchs. Let men learn that a legislature is not “our God upon earth,” though, by the authority they ascribe to it, and the things they expect from it, they would seem to think it is. Let them learn rather that it is an institution serving a purely temporary purpose, whose power, when not stolen, is at the best borrowed.
Pt. III, Ch. 19 : The Right to Ignore the State, § 2
Social Statics (1851)
The Furious Longing of God https://books.google.com/books?id=n17xNZ-aCj0C&pg=PA82&dq=%22To+affirm+a+person+is+to+see+the+good%22&hl=en&sa=X&ved=2ahUKEwi6n8OW-JTkAhVJ2FkKHQN4AEIQ6AEwAnoECAEQAg#v=onepage&q=%22To%20affirm%20a%20person%20is%20to%20see%20the%20good%22&f=false (2009), pp. 82–83
2000s
V.D. Savarkar: Hindu Rashtra Darshan, quoted in part in Elst, Koenraad (2001). Decolonizing the Hindu mind: Ideological development of Hindu revivalism. New Delhi: Rupa. p.332
Esoteric Christianity (The Lesser Mysteries) (1914)
The Beast of Property (1884)
Source: Fascism & Communism (2004), p. 27
He proves from many Indian writings that it is an epithet of praise which is applied to various deities, and does not represent the conception of perfection or unity which we associate with it. This is a mistake, for Brahma is in one aspect the One, the Immutable, who has, however, the element of change in him, and because of this, the rich variety of forms which is thus essentially his own is also predicated of him. Vishnu is also called the Supreme Brahma. Water and the sun are Brahma.
Hegel, Georg Wilhelm Friedrich, Lectures on the philosophy of religion, together with a work on the proofs of the existence of God. Vol 2 Translated from the 2d German ed. 1895 Ebenezer Brown Speirs 1854-1900, and J Burdon Sanderson p. 27
Lectures on Philosophy of Religion, Volume 2
Essays and Dialogues (1882), Dialogue between Nature and an Icelander
Source: Looking Backward, 2000-1887 http://www.gutenberg.org/ebooks/25439 (1888), Ch. 6.
Source: Looking Backward, 2000-1887 http://www.gutenberg.org/ebooks/25439 (1888), Ch. 4.
Answer to “Do you think that hardship and, indeed, suffering bring nobility?”
Interview with Sir David Attenborough first broadcast on Channel 4 in August 1994.
Wilfred Thesiger in Africa, edited by Chris Morton and Philip Grover (2010), p. 82.
[Jeremy Scahill Testifies Before Congress on America's Secret Wars, The Nation, http://www.thenation.com/blog/156977/jeremy-scahill-testifies-congress-americas-secret-wars#, December 9, 2010, January 2, 2013]
Source: The Production of Security (1849), p. 57-59
… It is not to be assumed that we offer for sale articles required for our own consumption. … We wish to part with a useless thing, in order to get one that we need; we want to give less for more. … It was natural to think that, in an exchange, value was given for value, whenever each of the articles exchanged was of equal value with the same quantity of gold. … But there is another point to be considered in our calculation. The question is, whether we both exchange something superfluous for something necessary.
Le Commerce et le Gouvernement (1776), as quoted in Marx's Capital, Vol. I, Ch. 5.
Source: SCUM MANIFESTO (1967), p. 12 (hyphens (not en- or em-dashes) so in original; line break across "highly-"/"sexed").
yes - but it seems to me that we see more and more that we are not good, no more than the world in general, of which we are an atom - and the world no more good than we are. One may try one's best, or act carelessly, the result is always different from what one really wanted. But whether the result be better or worse, fortunate or unfortunate, it is better to do something than to do nothing. If only one is wary of becoming a prim, self-righteous prig - as Uncle Vincent calls it - one may be even as good as one likes.
In his letter to Theo, from Nuenen, c. 9 March 1884, http://www.webexhibits.org/vangogh/letter/14/359.htm
1880s, 1884
Source: https://archive.org/details/autobiography01mill/page/50/mode/1up pp. 50-51
The Greatest Minds and Ideas of All Time (2002) edited by John Little, Ch. 1 : The Shameless Worship of Heroes
address " What is Science? http://www.fotuva.org/feynman/what_is_science.html", presented at the fifteenth annual meeting of the National Science Teachers Association, in New York City (1966), published in The Physics Teacher, volume 7, issue 6 (1969), p. 313-320
1850s, Latter-Day Pamphlets (1850), Model Prisons (March 1, 1850)
Dimensions of History, Chapter: Divvying up History, p. 72
History, What History Tells Us, Dimensions of History
Quoted in Congressional Quarterly's Guide to the U.S. Supreme Court (1979), p. viii.
Speech (1277), quoted in Marc Morris, A Great and Terrible King: Edward I and the Forging of Britain (2009), p. 220
Quotes 1990s, 1995–1999, The Common Good (1998)
Eminent Historians: Their Technology, Their Line, Their Fraud (1998)
2000s and posthumous publications, 90th Birthday Reflections (2007)
Expressing disenchantment with the "Summer of Love" hippies of San Francisco's famous “hippie haven” i.e., the Haight-Ashbury district, which he visited on 7 August 1967, as quoted in Dark Horse: The Life and Art of George Harrison, Geoffrey Giuliano, Da Capo Press, ISBN 0306807475 ISBN 9780306807473, p. 80. http://books.google.com/books?id=0PLygywwfL8C&pg=PA80&dq=%22hideous,+spotty+little+teenagers%22&hl=en&sa=X&ei=2Z6NT6-RM6Wr2AW8maGMDA&ved=0CDoQ6AEwAQ#v=onepage&q=%22hideous%2C%20spotty%20little%20teenagers%22&f=false
Letter (23 January 1861), published in Lord Acton and his Circle (1906) by Abbot Francis Aidan Gasquet, Letter 74
1860s
Precis of the Archives of the Cape of Good Hope, January 1656 - December 1658, Riebeeck's Journal, H. C. V. Leibrandt, Cape Town 1897, p. 117
On the 3rd of May 1658 Jan van Riebeeck gave further instructions to the men on Robben Island;
Source: The Human Predicament: A Candid Guide to Life's Biggest Questions (2017), Introduction, p. 7
Source: Killing History: The False Left-Right Political Spectrum and the Battle between the ‘Free Left’ and the ‘Statist Left', (2019), p. 96
Source: Blameless in Abaddon (1996), Chapter 1 (p. 11)
Source: Michel Henry, Material Phenomenology, Fordham University Press, 2008, p. 2
Source: Books on Phenomenology and Life, Material Phenomenology (1990)
Dorothy Thompson’s Political Guide: A Study of American Liberalism and its Relationship to Modern Totalitarian States (1938)
Source: A Study of American Liberalism and its Relationship to Modern Totalitarian States (1938)
pp. 64-65
Source: The Prince (1513), Ch. 14; translated by W. K. Marriot
Source: Speech in Bristol (22 April 1889), quoted in The Times (24 April 1889), p. 6
Speech to Justice, London (28 June 1977), quoted in The Times (29 June 1977), p. 4
[2006, Light on the Ancient Worlds, World Wisdom, 117, 978-0-941532-72-3]
Miscellaneous, Revelation