Quotes about cultivator

Sonshi interview

§ 1.33
Yoga Sutras of Patañjali
Source: The Yoga Sutras of Patanjali

al'Lan Mandragoran to Nynaeve al'Meara
(15 September 1992)
Source: The Shadow Rising

La vie est hérissée de ces épines, et je n'y sais d'autre remède que de cultiver son jardin.
Letter to Pierre-Joseph Luneau de Boisjermain (21 October 1769), from Oeuvres Complètes de Voltaire: Correspondance [Garnier frères, Paris, 1882], vol. XIV, letter # 7692 (p. 478)
Citas

R.U.R. (1920)

Source: The Freedom of a Christian (1520), pp. 73-74

"Sie wird das nothwendigste und härteste und die hauptsache in der Musique niemahlen bekommen, nämlich das tempo, weil sie sich vom jugend auf völlig befliessen hat, nicht auf den tact zu spiellen."
Letter to Leopold Mozart (24 October 1777), from Mozart: The Man and the Artist, as Revealed in his own Words by Friedrich Kerst, trans. Henry Edward Krehbiel (1906) http://www.gutenberg.org/dirs/etext03/wamma11.txt

All Gall Is Divided (1952)

1. America's Search for a Public Philosophy
Public Philosophy (2005)

3 May 1944
The Diary of a Young Girl (1942 - 1944)
Context: I don't believe that the big men, the politicians and the capitalists alone are guilty of the war. Oh, no, the little man is just as keen, otherwise the people of the world would have risen in revolt long ago! There is an urge and rage in people to destroy, to kill, to murder, and until all mankind, without exception, undergoes a great change, wars will be waged, everything that has been built up, cultivated and grown, will be destroyed and disfigured, after which mankind will have to begin all over again.

Source: The One-Straw Revolution

1790s, Farewell Address (1796)
Source: The Papers Of George Washington
Context: Nothing is more essential, than that permanent, inveterate antipathies against particular Nations, and passionate attachments for others, should be excluded; and that, in place of them, just and amicable feelings towards all should be cultivated. The Nation, which indulges towards another an habitual hatred, or an habitual fondness, is in some degree a slave. It is a slave to its animosity or to its affection, either of which is sufficient to lead it astray from its duty and its interest. Antipathy in one nation against another disposes each more readily to offer insult and injury, to lay hold of slight causes of umbrage, and to be haughty and intractable, when accidental or trifling occasions of dispute occur. Hence frequent collisions, obstinate, envenomed, and bloody contests.

As quoted in The Observer (30 April 1950)

Source: Agnes Grey

Source: Starscape Boxed Set B Mixed

Source: The Inner Life

Source: The Picture of Dorian Gray

Source: The One-Straw Revolution (1975), Chapter 3, p. 119

1850s, Speech on the Dred Scott Decision (1857)

Source: The Skin Map (2010), p. 12

The Trouble With Being Born (1973)

Address to the electors of Buckinghamshire (25 May 1847), quoted in William Flavelle Monypenny and George Earle Buckle, The Life of Benjamin Disraeli, Earl of Beaconsfield. Volume I. 1804–1859 (London: John Murray, 1929), p. 838.
1840s

1860s, Speech at Hartford (1860)

Kosmos (1847)

2014, Young Southeast Asian Leaders Initiative Town Hall Speech (November 2014)

“What is liberal education,” p. 3
Liberalism Ancient and Modern (1968)

The trial of Charles B. Reynolds for blasphemy (1887)

1950s, What Desires Are Politically Important? (1950)

The Brothers Karamazov (1879–1880)

Said to Enver Hoxha, on their second meeting together in March-April 1949, as quoted in Hoxha's (1986) The Artful Albanian, (Chatto & Windus, London), ISBN 0701129700
Contemporary witnesses

Source: Nobility of Spirit : A Forgotten Ideal (2008), p. xxvii

§ 134
2010s, 2015, Laudato si' : Care for Our Common Home

Il Sole 24 Ore cultural supplement, October 17, 2010.

Address to his household, Yverdon, Switzerland, on his seventy-second birthday (1818-01-12)

Readings in Classical Chinese Philosophy (2001), p. 263
A similar phrase to the saying is found in the 3rd millennium BCE Sumerian text Instructions of Shuruppak by Šuruppak: "You should not serve things; things should serve you." http://etcsl.orinst.ox.ac.uk/section5/tr561.htm
"Cultivating oneself"

Circular Letter to the Governours of the several States (18 June 1783). Misreported as "I make it my constant prayer that God would most graciously be pleased to dispose us all to do justice, to love mercy, and to demean ourselves with that charity, humility, and pacific temper of mind, which were the characteristics of the Divine Author of our blessed religion; without a humble imitation of whose example in these things, we can never hope to be a happy nation", in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 315
1780s

Discourse V, pt. 9.
The Idea of a University (1873)

In page=91
Remembering Our Leaders: Mahadeo Govind Ranade by Pravina Bhim Sain

Quoted in Ossipov, "Suvorov," 1945.

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 349.

Fragment No. 32; Variant translations: We are on a mission.We are called to form the earth.
We are on a mission.We are called to educate the earth.
Blüthenstaub (1798)

1850s, Address before the Wisconsin State Agricultural Society (1859)

My Inventions (1919)

Citas, Candide (1759)

Sec. 122
Some Thoughts Concerning Education (1693)

Nobel Lecture (1998)

"Some Notes on Interplanetary Fiction", Californian 3, No. 3 (Winter 1935): 39-42. Published in Collected Essays, Volume 2: Literary Criticism edited by S. T. Joshi, p. 178
Non-Fiction

1860s, Farewell address (1865)

Ulrichs in autobiographical manuscript of 1861, cited in Hubert Kennedy (1988), Ulrichs: The Life and Works of Karl Heinrich Ulrichs. Pioneer of the Modern Gay Movement. Boston: Alyson. p. 44; As cited in: Kennedy (1997, 4)

Book I, Ch. 8 http://www.gutenberg.org/files/3187/3187-h/3187-h.htm#link2HCH0008
Christian Science (1907)

Confessions of Jean-Jacques Rousseau (1765-1770; published 1782), On the musicians of the Ospedale della Pieta (book VII)

Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 433

As quoted in Dictionary of Burning Words of Brilliant Writers (1895) by Josiah Hotchkiss Gilbert, p. 612

"The Creative Process" (1962) originally published in The National Culture Center's Creative America (1962) and later published in The Price of the Ticket (1985)

1790s, Farewell Address (1796)

A Mathematician's Apology (1941)

Source: Speech https://api.parliament.uk/historic-hansard/commons/1865/mar/13/defences-of-canada-colonel-jervois#column_1572 in the House of Commons (13 March 1865).

Letter to James F. Morton (January 1931), in Selected Letters III, 1929-1931 edited by August Derleth and Donald Wandrei, p. 253
Non-Fiction, Letters, to James Ferdinand Morton, Jr.

1900s, "The Study of Mathematics" (November 1907)

Plato, Phaedo

C’est une grande question parmi eux s’ils [les africains] sont descendus des singes ou si les singes sont venus d’eux. Nos sages ont dit que l’homme est l’image de Dieu: voilà une plaisante image de l’Être éternel qu’un nez noir épaté, avec peu ou point d’intelligence! Un temps viendra, sans doute, où ces animaux sauront bien cultiver la terre, l’embellir par des maisons et par des jardins, et connaître la route des astres il faut du temps pour tout.
Les Lettres d'Amabed (1769): Septième Lettre d'Amabed http://www.voltaire-integral.com/Html/21/10AMABED.html
Citas

25. 158-159; translation by A. Robert Caponigri
Oration on the Dignity of Man (1496)

1790s, Farewell Address (1796)
Context: Observe good faith and justice towards all Nations; cultivate peace and harmony with all. Religion and Morality enjoin this conduct; and can it be, that good policy does not equally enjoin it? It will be worthy of a free, enlightened, and, at no distant period, a great Nation, to give to mankind the magnanimous and too novel example of a people always guided by an exalted justice and benevolence. Who can doubt, that, in the course of time and things, the fruits of such a plan would richly repay any temporary advantages, which might be lost by a steady adherence to it? Can it be, that Providence has not connected the permanent felicity of a Nation with its Virtue?

Bunmeiron no Gairyaku [An Outline of a Theory of civilization] (1875).
Context: In its broad sense, civilization means not only comfort in daily necessities but also the refining of knowledge and the cultivation of virtue so as to elevate human life to a higher plane... It refers to the attainment of both material well-being and the elevation of the human spirit, [but] since what produces man’s well-being and refinement is knowledge and virtue, civilization ultimately means the progress of man’s knowledge and virtue.

Notes to Sesame and Lilies by John Ruskin, translated by Proust (1906); from Marcel Proust: On Reading Ruskin, trans. Jean Autret and William Burford
Context: A man is not more entitled to be "received in good society," or at least to wish to be, because he is more intelligent and cultivated. This is one of those sophisms that the vanity of intelligent people picks up in the arsenal of their intelligence to justify their basest inclinations. In other words, having become more intelligent creates some rights to be less. Very simply, diverse personalities are to be found in the breast of each of us, and often the life of more than one superior man is nothing but the coexistence of a philosopher and a snob. Actually, there are very few philosophers and artists who are absolutely detached from ambition and respect for power, from "people of position." And among those who are more delicate or more sated, snobism replaces ambition and respect for power in the same way superstition arises on the ruins of religious beliefs. Morality gains nothing there. Between a worldly philosopher and a philosopher intimidated by a minister of state, the second is still the more innocent.

The Analects, The Great Learning
Context: The ancients who wished to illustrate illustrious virtue throughout the Kingdom, first ordered well their own states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things.
Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy.
From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides.

Source: "From Enlightenment to Revolution" (1975), p. 139
Context: The criterion of integral sanity [for Littré] is the acceptance of Positivism in its first stage. The criteria of decadence or decline are (1) a faith in transcendental reality, whether it expresses itself in the Christian form or in that of a substitute religion, (2) the assumption that all human faculties have a legitimate urge for public expression in a civilization, and (3) the assumption that love can be a legitimate guiding principle of action, taking precedence before reason. This diagnosis of mental deficiency is of an importance which can hardly be exaggerated. It is not the isolated diagnosis of Littré; it is rather the typical attitude toward the values of Western civilization which has continued among "intellectual positivists" from the time of Mill and Littré down to the neo-Positivistic schools of the Viennese type. Moreover, it has not remained confined to the schools but has found popular acceptance to such a degree that this variant of Positivism is today one of the most important mass movements. It is impossible to understand the graveness of the Western crisis unless we realize that the cultivation of values beyond Littré's formula of civilization as the dominion of man over nature and himself by means of science is considered by broad sectors of Western society to be a kind of mental deficiency.

Journal entry on the day Pope Pius XII died (9 October 1958); published in Journal of a Soul (1965)
Context: One of my favorite phrases that brings me great comfort: We are not on earth as museum keepers, but to cultivate a flourishing garden of life and to prepare a glorious future. The Pope is dead. Long live the Pope!

1910s, The World Movement (1910)
Context: Hitherto every civilization that has arisen has been able to develop only a comparatively few activities; that is, its field of endeavor has been limited in kind as well as in locality. There have, of course, been great movements, but they were of practically only one form of activity; and, although usually this set in motion other kinds of activities, such was not always the case. The great religious movements have been the pre-eminent examples of this type. But they are not the only ones. Such peoples as the Mongols and the Phoenicians, at almost opposite poles of cultivation, have represented movements in which one element, military or commercial, so overshadowed all other elements that the movement died out chiefly because it was one-sided. The extraordinary outburst of activity among the Mongols of the thirteenth century was almost purely a military movement, without even any great administrative side; and it was therefore well-nigh purely a movement of destruction. The individual prowess and hardihood of the Mongols, and the perfection of their military organization rendered their armies incomparably superior to those of any European, or any other Asiatic, power of that day. They conquered from the Yellow Sea to the Persian Gulf and the Adriatic; they seized the imperial throne of China; they slew the Caliph in Bagdad; they founded dynasties in India. The fanaticism of Christianity and the fanaticism of Mohammedanism were alike powerless against them. The valor of the bravest fighting men in Europe was impotent to check them. They trampled Russia into bloody mire beneath the hoofs of their horses; they drew red furrows of destruction across Poland and Hungary; they overthrew with ease any force from western Europe that dared encounter them. Yet they had no root of permanence; their work was mere evil while it lasted, and it did not last long; and when they vanished they left hardly a trace behind them. So the extraordinary Phoenician civilization was almost purely a mercantile, a business civilization, and though it left an impress on the life that came after, this impress was faint indeed compared to that left, for instance, by the Greeks with their many-sided development. Yet the Greek civilization itself fell because this many-sided development became too exclusively one of intellect, at the expense of character, at the expense of the fundamental qualities which fit men to govern both themselves and others. When the Greek lost the sterner virtues, when his soldiers lost the fighting edge, and his statesmen grew corrupt, while the people became a faction-torn and pleasure-loving rabble, then the doom of Greece was at hand, and not all their cultivation, their intellectual brilliancy, their artistic development, their adroitness in speculative science, could save the Hellenic peoples as they bowed before the sword of the iron Roman.

As quoted in Wilhelm von Humboldt (1970), by P. Berglar, p. 87, and "Profiles of Educators: Wilhelm von Humboldt (1767–1835)" by Karl-Heinz Günther, in Prospects, Vol. 18, Issue 1 (March 1988)
Context: There are undeniably certain kinds of knowledge that must be of a general nature and, more importantly, a certain cultivation of the mind and character that nobody can afford to be without. People obviously cannot be good craftworkers, merchants, soldiers or businessmen unless, regardless of their occupation, they are good, upstanding and – according to their condition – well-informed human beings and citizens. If this basis is laid through schooling, vocational skills are easily acquired later on, and a person is always free to move from one occupation to another, as so often happens in life.

An account of an experience of transcendent awareness, soon after a contest where, unarmed, he defeated a naval officer armed with a bokken (wooden sword) without harming him; as quoted in Aikido (1985) by Kisshomaru Ueshiba <!-- Hozansha Publications, Tokyo -->
Context: I felt the universe suddenly quake, and that a golden spirit sprang up from the ground, veiled my body, and changed my body into a golden one. At the same time my body became light. I was able to understand the whispering of the birds, and was clearly aware of the mind of God, the creator of the universe.
At that moment I was enlightened: the source of Budo is God's love — the spirit of loving protection for all beings … Budo is not the felling of an opponent by force; nor is it a tool to lead the world to destruction with arms. True Budo is to accept the spirit of the universe, keep the peace of the world, correctly produce, protect and cultivate all beings in nature.

The first is the primitive stage. It is a stage of original ignorance in which a person knows nothing about the art of combat. In a fight, he simply blocks and strikes instinctively without a concern for what is right and wrong. Of course, he may not be so-called scientific, but, nevertheless, being himself, his attacks or defenses are fluid. The second stage — the stage of sophistication, or mechanical stage — begins when a person starts his training. He is taught the different ways of blocking, striking, kicking, standing, breathing, and thinking — unquestionably, he has gained the scientific knowledge of combat, but unfortunately his original self and sense of freedom are lost, and his action no longer flows by itself. His mind tends to freeze at different movements for calculations and analysis, and even worse, he might be called “intellectually bound” and maintain himself outside of the actual reality. The third stage — the stage of artlessness, or spontaneous stage — occurs when, after years of serious and hard practice, the student realizes that after all, gung fu is nothing special. And instead of trying to impose on his mind, he adjusts himself to his opponent like water pressing on an earthen wall. It flows through the slightest crack. There is nothing to try to do but try to be purposeless and formless, like water. All of his classical techniques and standard styles are minimized, if not wiped out, and nothingness prevails. He is no longer confined.
Source: The Warrior Within : The Philosophies of Bruce Lee (1996), p. 108-109

Preface
1790s, Rights of Man, Part 2 (1792)

Message to the Participants in the United Nations Framework Convention on Climate Change (1 December 2019) http://w2.vatican.va/content/francesco/en/messages/pont-messages/2019/documents/papa-francesco_20191201_messaggio-carolina-schmidt.html
2010s, 2019

Source: The Bridge on the Drina (1945), Ch. 1, first lines

Variants:
No oaths, no seals, no official mummeries were used; the treaty was ratified on both sides with a yea, yea — the only one, says Voltaire, that the world has known, never sworn to and never broken.
As quoted in William Penn : An Historical Biography (1851) by William Hepworth Dixon
William Penn began by making a league with the Americans, his neighbors. It is the only one between those natives and the Christians which was never sworn to, and the only one that was never broken.
As quoted in American Pioneers (1905), by William Augustus Mowry and Blanche Swett Mowry, p. 80
It was the only treaty made by the settlers with the Indians that was never sworn to, and the only one that was never broken.
As quoted in A History of the American Peace Movement (2008) by Charles F. Howlett, and ‎Robbie Lieberman, p. 33
The History of the Quakers (1762)

As quoted in http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/txt_ambedkar_salvation.html

Source: Humanity Comes of Age, A study of Individual and World Fulfillment (1950), Chapter VII The Council for Economics

Source: The Power of Positive Thinking

Source: Foe

Le Coq et l’Arlequin (1918)

Source: Rose in Bloom

Source: Miss Lonelyhearts

Source: Station Island

Source: As a Man Thinketh

Source: Renovation of the Heart: Putting On the Character of Christ

Source: The Diving Bell and the Butterfly

Source: A Great and Terrible Beauty