
"On What There Is"
From a Logical Point of View: Nine Logico-Philosophical Essays (1953)
"On What There Is"
From a Logical Point of View: Nine Logico-Philosophical Essays (1953)
Theory and Practice of Muslim State in India (1999)
Hindu Temples – What Happened to Them, Volume I (1990)
“His conversation does not show the minute-hand, but he strikes the hour very correctly.”
Kearsley, 604
Bartlett's Familiar Quotations, 10th ed. (1919), Johnsoniana
Source: Irrational Man: A Study in Existential Philosophy (1958), Chapter Four, Hebraism And Hellenism, p. 70
Van Gogh, the Man Suicided by Society (1947)
“Conversations cease when we learn to discover the joys of internalization.”
Thought at Sunrise (2007)
Great Books: The Foundation of a Liberal Education (1954)
Human Selection, Popular Science Monthly, volume 38 (November 1890) page 93.
(Misquoted in the article Evolution and You, in Awake! magazine, 8 August 1995).
In an interview with The Telegraph, Mr Nasheed said it was in the "best interests of the Commonwealth" for Britain to remain within the union because of its ability to provide a link between the multinational bodies, quoted on The Telegraph, "Brexit would be damaging for EU-Commonwealth relations, says former Maldives president" http://www.telegraph.co.uk/news/worldnews/africaandindianocean/maldives/12187682/Brexit-would-be-damaging-for-EU-Commonwealth-relations-says-former-Maldives-president.html, March 9, 2016.
Remarks by the President at Missouri Victory 2006 Rally http://georgewbush-whitehouse.archives.gov/news/releases/2006/11/20061103-1.html (November 3, 2006)
2000s, 2006
“There studious let me sit,
And hold high converse with the mighty dead.”
Source: The Seasons (1726-1730), Winter (1726), l. 431-432.
Pask (1975) The cybernetics of Human Learning and Performance. p. 222 as cited in: Andrew Ravenscroft (2003) "From conditioning to learning communities: implications of fifty years research in E-learning design".
"10 Questions: Kim Williams, MD" https://www.medpagetoday.com/Cardiology/Prevention/45250, MedPage Today (April 14, 2014).
Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 490.
The Observer staff (October 1, 2000 ) "Review: Interview: The truth is out here: X-files star Gillian Anderson has rejected the lure of Hollywood for the austere style of cult British director Terence Davies. What is she thinking of...", The Observer.
2000s
Source: Aphorisms and Reflections (1901), p. 155
2010-, Ai Weiwei: 'Every day I think, this will be the day I get taken in again...', 2011
Tumblr postings
1920s, Zweites Buch (1928)
Jewish War
Quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 6
“Every story of conversion is the story of a blessed defeat.”
Foreword to Joy Davidman's Smoke on the Mountain (1954)
Women Can't Hear What Men Don't Say (2000)
Source: 1850s, A treatise on differential equations (1859), p. vi; cited in: Quotations by George Boole http://www-history.mcs.st-and.ac.uk/Quotations/Boole.html, MacTutor History of Mathematics, August 2010.
Reflections on Various Subjects (1665–1678), V. On Conversation
Source: Inside the Third Reich: Memoirs (1970), p. 427-428
“Everybody talks, but there is no conversation.”
“Stories,” p. 60
The Sun Watches the Sun (1999), Sequence: “A Stone and a Word”
“Debate is the death of conversation.”
In Lilless McPherson Shilling, Linda K. Fuller, Dictionary of Quotations in Communications (1997), p. 13. Most likely a variation of "Argument, again, is the death of conversation, if carried on in a spirit of hostility", William Hazlitt, Table Talk: Opinions on Books, Men, and Things (1846), p. 126
Misattributed
Indian Muslims: Who Are They (1990)
Preface to Titus Andronicus, or the Rape of Lavinia (1686); quoted in The Shakespeare Allusion-Book: A Collection of Allusions to Shakespeare from 1591-1700, vol 2, ed. John Munro (1932).
On the issue of the Malabar rebellion
EMS as a historian
§ 5.45
Bodhicaryavatara, A Guide to the Bodhisattva Way of Life
Cape Town Calling (2007)
Interview http://www.paulbettany.net/articles/press.php?p=backstage
“Conversation like television set on honeymoon… unnecessary.”
As "Mr. Wang" in Murder by Death (1976)
Performances
Source: "Democracy and Standards" (1924), pp. 137-138
About his relationship with Balachander, in “His Master's voice 1 September 2010
Source: The Revival of Aristocracy (1906), p. 44.
Source: Pictures from an Institution (1954) [novel], Chapter 2: “The Whittakers and Gertrude”, p. 40
Introduction
Popular Astronomy: A Series of Lectures Delivered at Ipswich (1868)
Alan Moore on Anarchism (2009)
My Days Among the Dead Are Past http://rpo.library.utoronto.ca/poem/1957.html, st. 1 (1818).
KRDO http://www.krdo.com/Global/story.asp?S=8556903, accessed June 26, 2008
Fritjof Capra, Uncommon Wisdom, 1988, p.43
Uncommon Wisdom (1988)
Source: Productive thinking, 1945, p. 84
Source: Galateo: Or, A Treatise on Politeness and Delicacy of Manners, pp. 14-15
“Mobocracy vs. Monarchy,” http://www.ilanamercer.com/phprunner/public_article_list_view.php?editid1=602 WorldNetDaily.com, May 20, 2011.
2010s, 2011
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 146.
"Will, Freedom”
Elements of Physiology (1875)
2010s, Update on Investigations in Ferguson (2015)
“The only reason I read a book is because I cannot see and converse with the man who wrote it.”
Speech in Kansas City (12 May 1905), PWW (The Papers of Woodrow Wilson) 16:99
Unsourced variant: I would never read a book if it were possible for me to talk half an hour with the man who wrote it.
1900s
Robert J. Shiller (1984), Review of Rational Expectations and Econometric Practice by Robert E. Lucas, Thomas J. Sargent.
No. 169 (13 September 1711).
The Spectator (1711–1714)
Response to an FOI request by Haaretz on ties between Netanyahu and the management of Israel's largest newspaper (11 June 2015) http://www.haaretz.com/opinion/.premium-1.660914
2010s, 2015
Source: "Democracy and Standards" (1924), p. 138
Prelude (1910).
“The smaller the company, the larger the conversation.”
Source: Aphorisms and Reflections (1901), p. 182
"By Bread Alone", The New York Times Book Review (15 December 1974); quoted in The Diet Delusion by Gary Taubes (Random House, 2008), p. 42 https://books.google.it/books?id=GIdodweSSE4C&pg=PA42.
On Republican candidates' changes in position during the campaign for the 2008 U.S. Presidency, alluding to political bellwether state Iowa
[Liz, Sidoti, http://www.cbsnews.com/stories/2007/05/16/ap/politics/main2812292.shtml, Analysis: Second GOP debate contentious, CBSNews.com, 16 May 2007, 2007-05-16]
Source: A stakeholder approach to strategic management, 1984, p. 40
From Frédéric Louis Ritter's French Tr. Introduction à l'art Analytique (1868) utilizing Google translate with reference to English translation in Jacob Klein, Greek Mathematical Thought and the Origin of Algebra (1968) Appendix
In artem analyticem Isagoge (1591)
Source: Where There's a Will: Thoughts on the Good Life (2003), Ch. 19 : The Marketplace
Source: "What I Believe" (1930), pp. 7-8
"Revenge of the introverts: It's often assumed extroverts do best in life, but a new book reveals quite the opposite... ," The Daily Mail, March 25, 2012.
Source: A Key into the Language of America (1643), Ch. 21 "Of their Religion"
Context: I was persuaded and am, that God's way is first to turn a soul from its idols, both of heart, worship, and conversation, before it is capable of worship to the true and living God... the two first principles and foundations of true religion, or worship of the true God in Christ, are repentance from dead works, and faith towards God, before the doctrine of baptism or washing, and the laying on of hands, which contain the ordinances and practices of worship; the want of which I conceive is the bane of millions of souls in England and all other nations professing to be Christian nations, who are brought by public authority to baptism and fellowship with God in ordinances of worship, before the saving work of repentance and a true turning to God.
Period I To the Revival of Letters in Erope
The History and Present State of Discoveries Relating to Vision, Light, and Colours (1772)
Context: In his Opus Majus he demonstrates, that if a transparent body, interposed between the eye and an object, be convex towards the eye, the object will appear magnified. This observation our author certainly had from Alhazen... this writer [Bacon] gives us figures, representing the progress of rays of light through his spherical segment, as well as endeavours to give reasons why objects are magnified... From the writings of Alhazen and these observations and experiments of Bacon together, it is not improbable that some monks gradually hit upon the construction of spectacles, to which Bacon's lesser segment, not withstanding his mistake concerning it, was a nearer approach than Alhazen's... Whoever they were that pursued the discoveries of Bacon, they probably observed, that a very small convex glass, when held at a greater distance from a book, would magnify the letters more than when it was placed close to them, in which position only Bacon seemed to have used it. In the next place, they might try whether two of these small segments of a sphere placed together, or a glass convex on both sides, would not magnify more than one of them. They would then find, that two of these glasses, one for each eye, would answer the purpose of reading better than one; and lastly they might find, that different degrees of convexity, suited different persons. It is certain that spectacles were well known in the 13th century, and not long before.... It would certainly have been a great satisfaction to us to have been able to trace the actual steps in the progress of this most useful invention, without which most persons who have a taste for reading must have had the melancholy prospect of passing a very dull and joyless old age; and must have been deprived of the pleasure of entertaining themselves by conversing with the absent and the dead, when they were no longer capable of acting their part among the living. Telescopes and microscopes are to be numbered among the superfluities of life when compared to spectacles, which may now be ranked almost among the necessities of it; since the arts of reading and writing are almost universal.
“I remember my loves, my conversation, my friendships. I remember it all, see it all, see them all.”
The Clerk's Vision (1949)
Context: I remember my loves, my conversation, my friendships. I remember it all, see it all, see them all. With melancholy, but without nostalgia. And above all, without hope. I know that it is immortal, and that, if we are anything, we are the hope of something. For me, expectation has spent itself. I quit the nevertheless, the even, the in spite of everything, the moratoriums, the excuses and forgiving. I know the mechanism of the trap of morality and the drowsiness of certain words. I have lost faith in all those constructions of stone, ideas, ciphers. I quit. I no longer defend this broken tower. And, in silence, I await the event.
Lecture X, "Conversion, concluded"
1900s, The Varieties of Religious Experience (1902)
Context: The characteristics of the affective experience which, to avoid ambiguity, should, I think, be called the state of assurance rather than the faith-state, can be easily enumerated, though it is probably difficult to realize their intensity, unless one has been through the experience one's self.
The central one is the loss of all the worry, the sense that all is ultimately well with one, the peace, the harmony, the willingness to be, even though the outer conditions should remain the same. The certainty of God's 'grace,' of 'justification,' 'salvation,' is an objective belief that usually accompanies the change in Christians; but this may be entirely lacking and yet the affective peace remain the same — you will recollect the case of the Oxford graduate: and many might be given where the assurance of personal salvation was only a later result. A passion of willingness, of acquiescence, of admiration, is the glowing centre of this state of mind.
The second feature is the sense of perceiving truths not known before. The mysteries of life become lucid, as Professor Leuba says; and often, nay usually, the solution is more or less unutterable in words. But these more intellectual phenomena may be postponed until we treat of mysticism.
A third peculiarity of the assurance state is the objective change which the world often appears to undergo. 'An appearance of newness beautifies every object,' the precise opposite of that other sort of newness, that dreadful unreality and strangeness in the appearance of the world, which is experienced by melancholy patients, and of which you may recall my relating some examples. This sense of clean and beautiful newness within and without one is one of the commonest entries in conversion records.
“Our conversation grew so pleasant that I almost forgot the object of our meeting.”
Source: 1880s, Personal Memoirs of General U. S. Grant (1885), Ch. 67.
Context: Our conversation grew so pleasant that I almost forgot the object of our meeting. After the conversation had run on in this style for some time, General Lee called my attention to the object of our meeting, and said that he had asked for this interview for the purpose of getting from me the terms I proposed to give his army. I said that I meant merely that his army should lay down their arms, not to take them up again during the continuance of the war unless duly and properly exchanged. He said that he had so understood my letter.
Letter http://www.infomotions.com/etexts/literature/american/1700-1799/franklin-paris-247.txt to Abbé Morellet (1779).
Epistles
Context: We hear of the conversion of water into wine at the marriage in Cana as of a miracle. But this conversion is, through the goodness of God, made every day before our eyes. Behold the rain which descends from heaven upon our vineyards; there it enters the roots of the vines, to be changed into wine; a constant proof that God loves us, and loves to see us happy. The miracle in question was only performed to hasten the operation, under circumstances of present necessity, which required it.
Harijan (30 January 1937)
1930s
Context: It is impossible for me to reconcile myself to the idea of conversion after the style that goes on in India and elsewhere today. It is an error which is perhaps the greatest impediment to the world’s progress toward peace … Why should a Christian want to convert a Hindu to Christianity? Why should he not be satisfied if the Hindu is a good or godly man? Collected Works of Mahatma Gandhi
Writ of expulsion from the Jewish community, as translated in Benedict de Spinoza : His Life, Correspondence, and Ethics (1870) by Robert Willis
Context: With the judgment of the angels and the sentence of the saints, we anathematize, execrate, curse and cast out Baruch de Espinoza, the whole of the sacred community assenting, in presence of the sacred books with the six-hundred-and-thirteen precepts written therein, pronouncing against him the malediction wherewith Elisha cursed the children, and all the maledictions written in the Book of the Law. Let him be accursed by day, and accursed by night; let him be accursed in his lying down, and accursed in his rising up; accursed in going out and accursed in coming in. May the Lord never more pardon or acknowledge him; may the wrath and displeasure of the Lord burn henceforth against this man, load him with all the curses written in the Book of the Law, and blot out his name from under the sky; may the Lord sever him from all the tribes of Israel, weight him with all the maledictions of the firmament contained in the Book of Law; and may all ye who are obedient to the Lord your God be saved this day.
Hereby then are all admonished that none hold converse with him by word of mouth, none hold communication with him by writing; that no one do him any service, no one abide under the same roof with him, no one approach within four cubits' length of him, and no one read any document dictated by him, or written by his hand.
“Mutual reflection. Open and candid conversation. Questioning of old beliefs and assumptions.”
The Dance of Change (1999)
Context: Mutual reflection. Open and candid conversation. Questioning of old beliefs and assumptions. Learning to let go. Awareness of how our own actions create the systemic structures that produce our problems. Developing these learning capabilities lies at the heart of profound change.
1880s, Reminiscences (1881)
Context: In several respects, I consider my father as one of the most interesting men I have known. He was a man of perhaps the very largest natural endowment of any it has been my lot to converse with. None of us will ever forget that bold glowing style of his, flowing free from his untutored soul, full of metaphors (though he knew not what a metaphor was) with, all manner of potent words which he appropriated and applied with a surprising accuracy you often would not guess whence; brief, energetic, and which I should say conveyed the most perfect picture — definite, clear, not in ambitious colors, but in full white sunliglit — of all the dialects I have ever listened to. Nothing did I ever hear him undertake to render visible which, did not become almost ocularly so. Never shall we again hear such speech as that was. The whole district knew of it and laughed joyfully over it, not knowing how other-wise to express the feeling it gave them; emphatic I have heard him beyond all men. In anger he had no need of oaths, his words were like sharp arrows that smote into the very heart. The fault was that he exaggerated (which tendency I also inherit), yet only in description and for the sake chiefly of humorous effect.
On his song "Don’t Talk About Muhammad"
Beating the drums of hope and faith (2004)
Context: There is a tendency in the Muslim community to play the victim and the target of media and political conspiracies. Whilst I don’t dispute the media is unfair in its portrayal of Muslims, and that our governments have hidden agendas to protect their financial interests in lands where populations are primarily Muslim, I think we should take up the example of the Prophet and be more "in control" of our reactions and our opportunities to make dawa through personally instigating positive change in our local communities. We must reach out to our neighbours not with an agenda of conversion, but in simple acts of sincere love. We must stop blaming everybody else for our struggles and hardships and start to take action in our own lives through sincere efforts to improve who we are as individuals.
No. 225.
The Tatler (1711–1714)
Context: The discreet man finds out the talents of those he converses with, and knows how to apply them to proper uses. Accordingly, if we look into particular communities and divisions of men, we may observe that it is the discreet man, not the witty, nor the learned, nor the brave, who guides the conversation, and gives measures to the society.
Source: What then must we do? (1886), Chapter XXIX
Context: When I started life Hegelianism was the basis of everything: it was in the air, found expression in magazine and newspaper articles, in novels and essays, in art, in histories, in sermons, and in conversation. A man unacquainted with Hegel had no right to speak: he who wished to know the truth studied Hegel. Everything rested on him; and suddenly forty years have gone by and there is nothing left of him, he is not even mentioned — as though he had never existed. And what is most remarkable is that, like pseudo-Christianity, Hegelianism fell not because anyone refuted it, but because it suddenly became evident that neither the one nor the other was needed by our learned, educated world.
Source: The Moral Judgment of the Child (1932), Ch. 2 : Adult Constraint and Moral Realism <!-- p. 92 -->
Context: There is little mysticism without an element of transcendence, and conversely, there is no transcendence without a certain degree of egocentrism. It may be that the genesis of these experiences is to be sought in the unique situation of the very young child in relation to adults. The theory of the filial origin of the religious sense seems to us singularly convincing in this connection.
From Here to Eternity (1951)