Quotes about dare

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Source: The Scarlet Letter (1850), Chapter XVIII: A Flood of Sunshine

Song lyrics, In My Tribe (1987), City of Angels

32 Flavors
Song lyrics

Pastwatch: The Redemption of Christopher Columbus (1996)

Source: What is Religion, of What does its Essence Consist? (1902), Chapter 11

Zire Notes (May 2004 - December 2006)

On the Lisbon Treaty, Le Monde, 15 June 2007

Sultãn Muhammad Qulî Qutb Shãh of Golconda (AD 1580-1612) Kalahasti (Tamil Nadu)
Tãrîkh-i-Firishta

Source: Dream of the Red Chamber (1958), p. 161

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 156.

Christian Ethicks (1675); cited from Bertram Dobell (ed.) The Poetical Works of Thomas Traherne, B.D. (London: Bertram Dobell, 1903) p. lvii.

Fatwa against Salman Rushdie (14 February 1989)
Foreign policy

Source: A Heap o' Livin' (1916), Courage, stanza 4, p. 73.

Sestina of the Space Rocket (1953)

Source: Wings of Fire, p. 58.

Source: The Tales of Alvin Maker, Prentice Alvin (1989), Chapter 15.

The Trouble With Being Born (1973)

Book I, epistle ii, lines 40–41
Epistles (c. 20 BC and 14 BC)

Loud cheers, the audience rising.
Speech in Manchester (25 September 1866), quoted in The Times (26 September 1866), p. 9.
1860s

Quote recorded by fr:Alfred Sensier, in Souvenirs sur Rousseau, Paris, 1872; as cited in The Barbizon School of Painters: Corot, Rousseau, Diaz, Millet, Daubigny, etc., by D. C. Thomson; Scribner and Welford, New York 1890 – (copy nr. 78), p. 120
undated quotes

Mas greu veiretz fin' amansa
ses paor e ses doptansa,
c'ades tem om vas so c'ama, falhir,
per qu'eu no·m aus de parlar enardir.
"Ab joi mou lo vers e·l comens", line 13; translation by James H. Donalson. http://www.brindin.com/poven001.htm

Arguing for a Riot Act which prohibited 12 or more persons from congregating in public and which empowered county sheriffs to kill rioters, during debates prompted by Shays' Rebellion (1786 - 1787) and the death sentences given to many of the rebels; as quoted in Howard Zinn, A People's History of the United States http://libcom.org/a-peoples-history-of-the-united-states-howard-zinn/5-a-kind-of-revolution (1980) Chapter 5 : A kind of Revolution; also quoted in "Completing the American Revolution" by Norman D. Livergood http://www.hermes-press.com/completing.htm

Part I, ch. 21.
The Compleat Angler (1653-1655)

Source: 1950s, The painter and the audience' (1954), pp. 109-110

Preface, p. viii
What Time's the Next Swan? (1962)

Source: Audition (1997), Chapter

1960s, State of the Union Address (1966)

As quoted in "Obama and his party offer America's young … death, misery, and slavery" http://non-intervention.com/1143/obama-and-his-party-offer-america%E2%80%99s-young-%E2%80%A6-death-misery-and-slavery/ (2013), by M. Scheuer, Michael Scheuer's Non-Intervention.
2010s

Democratic National Candidates Debate, Goffstown, New Hampshire (22 January 2004) http://www.washingtonpost.com/ac2/wp-dyn/A39875-2004Jan22?language=printer.

Talking about Babyshambles to Spin Magazine, Autumn 2007
Definitions and objects

Sydney Interview on the Genbank 25th Anniversary http://www.youtube.com/watch?v=bDm7i3Rc8wU

The Canton, Ohio Speech, Anti-War Speech (1918)

Source: Rodin : the man and his art, with leaves from his notebook, 1917, p. 295-296; About the sculpture The Burghers of Calais

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix E: Reply to Criticisms of Mr. J.M.E. McTaggert, p.430

"Pike", line 33
Lupercal (1960)

"Saudi Arabia wasn’t always this repressive. Now it’s unbearable." in The Washington Post (18 September 2017) https://www.washingtonpost.com/news/global-opinions/wp/2017/09/18/saudi-arabia-wasnt-always-this-repressive-now-its-unbearable

(1825-2) Ideal Likenesses. Erinna
The Monthly Magazine

"Death" in an untitled dialogue (1809); published in Life of Shelley (1858) by Thomas Jefferson Hogg, p. 197

written text with brush, in her paintings JHM no. 4334 https://charlotte.jck.nl/detail/M004334/part/character/theme/keyword + 4335 https://charlotte.jck.nl/detail/M004335: in 'Life? or Theater..', p. 222-223
Charlotte Salomon - Life? or Theater?

Conservative Home interview (2013)

Speech to Conservative Central Council ("The Historic Choice") (20 March 1976) http://www.margaretthatcher.org/document/102990
Leader of the Opposition

So Called Chaos
So-Called Chaos (2004)

Source: Conversations with Judith Cladel (1939–1944), p. 407

in Academical Questions (1805), Preface, p. 15 http://books.google.com/books?id=U9FOAAAAYAAJ&pg=PR15

Part XII - With regard to doubt or conviction
The Natural History of Religion (1757)

A Sport and a Pastime (1967)

Sect. 13
Variant translations: I believe that the civilisation into which India has evolved is not to be beaten in the world. Nothing can equal the seeds sown by our ancestry. Rome went; Greece shared the same fate; the might of the Pharaohs was broken; Japan has become westernised; of China nothing can be said; but India is still, somehow or other, sound at the foundation.
Greece, Egypt, Rome — all have been erased from this world, yet we continue to exist. There is something in us, that our character never ceases from the face of this world, defying global hostility for centuries.
1900s, Hind Swaraj (1908)

Freak, and proud of it - November 2, 1998. http://www.cnn.com/SHOWBIZ/Movies/9811/02/freak/index.html

On the dyad
The Theology of Arithmetic

I would be able to participate in politics as a candidate if I so choose).
Debito Arudou, " A Bit More Personal Background on Arudou Debito/Dave Aldwinckle http://www.debito.org/morebackground.html," Debito.Org

Canto IV, stanza 30.
Marmion (1808)

Open letter to the Masters of Dublin (1913)

Families First tax plan speech (5 January 2004), reported in Clark unveils tax plan" — CNN (5 January 2004) http://www.cnn.com/2004/ALLPOLITICS/01/05/elec04.prez.clark.taxes/

Fury, Act I, l. 618–624
Prometheus Unbound (1818–1819; publ. 1820)

Poetry written around the time of breaking of her "tenuous engagement" to Samuel Chapman (c. 1928), published in Amelia, My Courageous Sister : Biography of Amelia Earhart (1987) by Muriel Earhart Morrissey and Carol L. Osborne, p. 74; also in Amelia: A Life of the Aviation Legend (1999) by Donald M. Goldstein and Katherine V. Dillon, p. 38

Vol. V, ch. 23
History of England (1849–1861)

1961, Inaugural Address
Context: To those old allies whose cultural and spiritual origins we share, we pledge the loyalty of faithful friends. United, there is little we cannot do in a host of cooperative ventures. Divided, there is little we can do — for we dare not meet a powerful challenge at odds and split asunder.

Canto I, stanza 21.
The Lady of the Lake http://www.gutenberg.org/etext/3011 (1810)
Context: On his bold visage middle age
Had slightly pressed its signet sage,
Yet had not quenched the open truth
And fiery vehemence of youth;
Forward and frolic glee was there,
The will to do, the soul to dare,
The sparkling glance, soon blown to fire,
Of hasty love or headlong ire.

Source: The Long Dark Tea-Time of the Soul (1988), Ch. 22
Context: "Immortals are what you wanted," said Thor in a low, quiet voice. "Immortals are what you got. It is a little hard on us. You wanted us to be for ever, so we are for ever. Then you forget about us. But we are still for ever. Now at last, many are dead, many are dying," he then added in a quiet voice, "but it takes a special effort."
"I can't even begin to understand what you're talking about," said Kate, "you say that I, we —"
"You can begin to understand," said Thor, angrily, "which is why I have come to you. Do you know that most people hardly see me? Hardly notice me at all? It is not that we are hidden. We are here. We move among you. My people. Your gods. You gave birth to us. You made us what you would not dare to be yourselves. Yet you will not acknowledge us. If I walk along one of your streets in this... world you have made for yourselves without us, then barely an eye will once flicker in my direction."
"Is this when you're wearing the helmet?"
"Especially when I'm wearing the helmet!"

1950s, First Inaugural Address (1953)
Context: We must be ready to dare all for our country. For history does not long entrust the care of freedom to the weak or the timid. We must acquire proficiency in defense and display stamina in purpose. We must be willing, individually and as a Nation, to accept whatever sacrifices may be required of us. A people that values its privileges above its principles soon loses both. These basic precepts are not lofty abstractions, far removed from matters of daily living. They are laws of spiritual strength that generate and define our material strength. Patriotism means equipped forces and a prepared citizenry. Moral stamina means more energy and more productivity, on the farm and in the factory. Love of liberty means the guarding of every resource that makes freedom possible--from the sanctity of our families and the wealth of our soil to the genius of our scientists.

" The Third of February, 1852 http://home.att.net/%7ETennysonPoetry/tfe.htm", st. 2 (1852)
Context: We love not this French God, the child of hell,
Wild War, who breaks the converse of the wise;
But though we love kind Peace so well,
We dare not even by silence sanction lies.
It might be safe our censures to withdraw,
And yet, my Lords, not well; there is a higher law.

Kalki : or The Future of Civilization (1929)
Context: While the triumph of mechanical inventions provides a common basis for the civilization of the future, the break-down of traditional systems of thought, belief, and practice is the necessary preparation for the building of a spiritual unity. The leaven is at work among all the peoples, especially among the youth who are unwilling to be mere clay in the hands of others, be they ever so old or wise. There is a quickened consciousness, a sense of something in adequate and unsatisfactory in the ideas and conceptions we have held and the groping after new values. Dissolution is in the air. The old forms of faith are tottering. Among the thoughtful men of every creed and country there is a note of spiritual wistfulness and expectancy.
If we leave aside the fanatics with whom no argument is possible, the leaders of every historical civilization to-day are convinced that mankind in all its extent and history is a single organism, worshipful in its growing majesty and capable of a capable of a progress upon which none dare set any bounds. Dante proclaimed: "There is not one goal for this civilization and one for that, but for the civilization of all mankind there is a single goal." If there is a single goal for all civilization, it does not mean that all shall speak a common tongue or profess a common creed, or that all shall live under a single government, or all shall follow an unchanging pattern in customs and manners.

On using the name "Elvis" as a stage name in The First 10 Years Podcast Series http://www.elviscostello.com/media.aspx - Episode Two
Context: I had a lot of problems with my name … my first name Declan is really not very well known outside of Ireland, MacManus is a name they could never spell... if you think about the names of '76, '77 … I got off kind of lightly — with a name you could live with, you know, in time. … I kind of liked the dare of it. Of course we weren't to know that within a month of my first album actually being issued Elvis Presley would die, and it would actually be a talking point. … Let me put it this way — people don't forget you with that name. It's sort of receded as — and this may sound terribly disrespectful and heretical — but as Elvis Presley has receded as a musical force, people make much less of a case about it. Elvis is a sort of cultural figure but there is no direct line between the music of Elvis Presley and the music of today. There is none whatsoever, he's no influence whatsoever, that I can detect, on music made today. Other than people who consciously retro in styling themselves after his ideas. There is no direct impact in the way that you can hear the influence of The Beatles or Stevie Wonder or numerous other people.

A Grief Observed (1961)
Context: And then one babbles — 'if only I could bear it, or the worst of it, or any of it, instead of her.' But one can't tell how serious that bid is, for nothing is staked on it. If it suddenly became a real possibility, then, for the first time, we should discover how seriously we had meant it. But is it ever allowed?
It was allowed to One, we are told, and I find I can now believe again, that He has done vicariously whatever can be done. He replies to our babble, 'you cannot and dare not. I could and dared.

Letter to Gilbert du Motier, Marquis de Lafayette (11 February 1822) as quoted in Lafayette in Two Worlds (1996), by Lloyd Kramer, p. 158
Context: I dare say you marvel sometimes at my independent way of walking through the world just as if nature had made me of your sex instead of poor Eve's. Trust me, my beloved friend, the mind has no sex but what habit and education give it, and I who was thrown in infancy upon the world like a wreck upon the waters have learned, as well to struggle with the elements as any male child of Adam.

Source: Goodbye, Columbus (1959), Chapter 2
Context: We came back to the chairs now and then and sang hesitant, clever, nervous, gentle dithyrambs about how we were beginning to feel towards one another. Actually we did not have the feelings we said we had until we spoke them-at least I didn't; to phrase them was to invent them and own them. We whipped our strangeness and newness into a froth that resembled love, and we dared not play too long with it, talk too much of it, or it would flatten and fizzle away. So we moved back and forth from chairs to water, from talk to silence, and considering my unshakable edginess with Brenda, and the high walls of ego that rose, buttresses and all, between her and her knowledge of herself, we managed pretty well.

Tiresias, reported in Bartlett's Familiar Quotations, 10th ed. (1919)

To be a Jew in the Twentieth Century (1944)

Thorold, in Ch. 2 : The Witches
His Dark Materials, The Subtle Knife (1997)
Context: Lord Asriel is just a man, with human power, no more than that. But his ambition is limitless. He dares to do what men and women don't even dare to think.

Chap. III.
The Theory of Moral Sentiments (1759), Part III
Context: When the happiness or misery of others depends in any respect upon our conduct, we dare not, as self–love might suggest to us, prefer the interest of one to that of many. The man within immediately calls to us, that we value ourselves too much and other people too little, and that, by doing so, we render ourselves the proper object of the contempt and indignation of our brethren. Neither is this sentiment confined to men of extraordinary magnanimity and virtue. It is deeply impressed upon every tolerably good soldier, who feels that he would become the scorn of his companions, if he could be supposed capable of shrinking from danger, or of hesitating, either to expose or to throw away his life, when the good of the service required it.

1960s, The Quest for Peace and Justice (1964)
Context: Here and there an individual or group dares to love, and rises to the majestic heights of moral maturity. So in a real sense this is a great time to be alive. Therefore, I am not yet discouraged about the future. Granted that the easygoing optimism of yesterday is impossible. Granted that those who pioneer in the struggle for peace and freedom will still face uncomfortable jail terms, painful threats of death; they will still be battered by the storms of persecution, leading them to the nagging feeling that they can no longer bear such a heavy burden, and the temptation of wanting to retreat to a more quiet and serene life. Granted that we face a world crisis which leaves us standing so often amid the surging murmur of life's restless sea. But every crisis has both its dangers and its opportunities. It can spell either salvation or doom. In a dark confused world the kingdom of God may yet reign in the hearts of men.

Source: Into the Wild (1996), Ch. 14.
Context: Early on a difficult climb, especially a difficult solo climb, you constantly feel the abyss pulling at your back. To resist takes a tremendous conscious effort; you don't dare let your guard down for an instant. The siren song of the void puts you on edge; it makes your movements tentative, clumsy, herky-jerky. But as the climb goes on, you grow accustomed to the exposure, you get used to rubbing shoulders with doom, you come to believe in the reliability of your hands and feet and head. You learn to trust your self-control. By and by your attention becomes so intensely focused that you no longer notice the raw knuckles, the cramping thighs, the strain of maintaining nonstop concentration. A trancelike state settles over your efforts; the climb becomes a clear-eyed dream. Hours slide by like minutes. The accumulated clutter of day-to-day existence — the lapses of conscience, the unpaid bills, the bungled opportunities, the dust under the couch, the inescapable prison of your genes — all of it is temporarily forgotten, crowded from your thoughts by an overpowering clarity of purpose and by the seriousness of the task at hand. At such moments something resembling happiness actually stirs in your chest, but it isn't the sort of emotion you want to lean on very hard. In solo climbing the whole enterprise is held together with little more than chutzpah, not the most reliable adhesive.

III.
Prometheus (1816)
Context: Thy Godlike crime was to be kind,
To render with thy precepts less
The sum of human wretchedness,
And strengthen Man with his own mind;
But baffled as thou wert from high,
Still in thy patient energy,
In the endurance, and repulse
Of thine impenetrable Spirit,
Which Earth and Heaven could not convulse,
A mighty lesson we inherit:
Thou art a symbol and a sign
To Mortals of their fate and force;
Like thee, Man is in part divine,
A troubled stream from a pure source;
And Man in portions can foresee
His own funereal destiny;
His wretchedness, and his resistance,
And his sad unallied existence:
To which his Spirit may oppose
Itself — and equal to all woes,
And a firm will, and a deep sense,
Which even in torture can decry
Its own concenter'd recompense,
Triumphant where it dares defy,
And making Death a Victory.

The Union (1829)

Source: The Ordeal of Change (1963), Ch. 15: "The Unnaturalness Of Human Nature"
Context: The weak are not a noble breed. Their sublime deeds of faith, daring, and self-sacrifice usually spring from questionable motives. The weak hate not wickedness but weakness; and one instance of their hatred of weakness is hatred of self. All the passionate pursuits of the weak are in some degree a striving to escape, blur, or disguise an unwanted self. It is a striving shot through with malice, envy, self-deception, and a host of petty impulses; yet it often culminates in superb achievements. Thus we find that people who fail in everyday affairs often show a tendency to reach out for the impossible. They become responsive to grandiose schemes, and will display unequaled steadfastness, formidable energies and a special fitness in the performance of tasks which would stump superior people. It seems paradoxical that defeat in dealing with the possible should embolden people to attempt the impossible, but a familiarity with the mentality of the weak reveals that what seems a path of daring is actually an easy way out: It is to escape the responsibility for failure that the weak so eagerly throw themselves into grandiose undertakings. For when we fail in attaining the possible the blame is solely ours, but when we fail in attaining the impossible we are justified in attributing it to the magnitude of the task.

Letter II
The Nemesis of Faith (1849)
Context: I know but one man, of more than miserable intellect, who in these modern times has dared defend eternal punishment on the score of justice, and that is Leibnitz; a man who, if I know him rightly, chose the subject from its difficulty as an opportunity for the display of his genius, and cared so little for the truth that his conclusions did not cost his heart a pang, or wring a single tear from him. And what does Leibnitz say? That sin, forsooth, though itself be only finite, yet, because it is against an Infinite Being, contracts a character of infinity, and so must be infinitely punished. It is odd that the clever Leibnitz should not have seen that a finite punishment, inflicted by the same Infinite Being, would itself of course contract the same character of infinity.

Source: Founding Address (1876), The Religion of Duty (1905), Ch. 10
Context: Theories of what is true have their day. They come and go, leave their deposit in the common stock of knowledge, and are supplanted by other more convincing theories. The thinkers and investigators of the world are pledged to no special theory, but feel themselves free to search for the greater truth beyond the utmost limits of present knowledge. So likewise in the field of moral truth, it is our hope, that men in proportion as they grow more enlightened, will learn to hold their theories and their creeds more loosely, and will none the less, nay, rather all the more be devoted to the supreme end of practical righteousness to which all theories and creeds must be kept subservient.
There are two purposes then which we have in view: To secure in the moral and religious life perfect intellectual liberty, and at the same time to secure concert in action. There shall be no shackles upon the mind, no fetters imposed in early youth which the growing man or woman may feel prevented from shaking off, no barrier set up which daring thought may not transcend. And on the other hand there shall be unity of effort, the unity that comes of an end supremely prized and loved, the unity of earnest, morally aspiring persons, engaged in the conflict with moral evil.

Dedication (1960)
Context: There was the book of profile tales declaring
For the emboldened politicians daring
To break with followers when in the wrong,
A healthy independence of the throng,
A democratic form of right divine
To rule first answerable to high design.
There is a call to life a little sterner,
And braver for the earner, learner, yearner.
Less criticism of the field and court
And more preoccupation with the sport.

Credo (1901)
Context: I believe in the Motherhood of God.
I believe in the Blessed Trinity of Father, Mother and Child.
I believe that God is here, and that we are as near Him now as ever we shall be.
I do not believe He started this world a-going and went away and left it to run by itself.
I believe in the sacredness of the human body, this transient dwelling place of a living soul, And so I deem it the duty of every man and every woman to keep his or her body beautiful through right thinking and right living.
I believe that the love of man for woman, and the love of woman for man is holy; And that this love in all its promptings is as much an emanation of the Divine Spirit as man's love for God, or the most daring hazards of the human mind.
I believe in salvation through economic, social, and spiritual freedom.
I believe John Ruskin, William Morris, Henry Thoreau, Walt Whitman, and Leo Tolstoy to be Prophets of God, who should rank in mental reach and spiritual insight with Elijah, Hosea, Ezekiel, and Isaiah.
I believe that men are inspired to-day as much as ever men were.
I believe we are now living in Eternity as much as ever we shall.
I believe that the best way to prepare for a Future Life is to be kind, live one day at a time, and do the work you can do best, doing it as well as you can.
I believe we should remember the Week-day, to keep it holy.
I believe there is no devil but fear.
I believe that no one can harm you but yourself.
I believe in my own divinity — and yours.
I believe that we are all sons of God, and it doth not yet appear what we shall be.
I believe the only way we can reach the Kingdom of Heaven is to have the Kingdom of Heaven in our hearts.
I believe in every man minding his own business.
I believe in sunshine, fresh air, friendship, calm sleep, beautiful thoughts.
I believe in the paradox of success through failure.
I believe in the purifying process of sorrow, and I believe that death is a manifestation of life.
I believe the Universe is planned for good.
I believe it is possible that I shall make other creeds, and change this one, or add to it, from time to time, as new light may come to me.

Explaining his veto http://www.freedomforum.org/templates/document.asp?documentID=16297 of a bill [HF 2598*/SF 2411/CH 391] requiring public school students to recite the Pledge of Allegiance at least once a week (22 May 2002)
Context: I believe patriotism comes from the heart. Patriotism is voluntary. It is a feeling of loyalty and allegiance that is the result of knowledge and belief. A patriot shows their patriotism through their actions, by their choice.
Chapter 391 is not about choice. In Chapter 391, the State mandates patriotic actions and displays. Our government should not dictate actions. The United States of America exists because people wanted to be free to choose. All of us should have free choice when it comes to patriotic displays... a government wisely acting within its bounds will earn loyalty and respect from its citizens. A government dare not demand the same.
There is much more to being a patriot and a citizen than reciting the pledge or raising a flag. Patriots serve. Patriots vote. Patriots attend meetings in their community. Patriots pay attention to the actions of government and speak out when needed. Patriots teach their children about our history, our precious democracy and about citizenship. Being an active, engaged citizen means being a patriotic American every day. No law will make a citizen a patriot.

Journal entry (2 March 1861), Ch. 5 : The Beginning of the War.
Lucy Larcom : Life, Letters, and Diary (1895)
Context: Eternal life and eternal death; what do these words mean? This is the question that comes up again and again. It has recently been brought up by those whom I am appointed to instruct; and the question with its answer, brings new and fearful responsibility with every return. I am more and more convinced that the idea of duration is not the one that affects us most: for here it has proved that those who are least careful about what they are in heart and life, are trying hardest to convince themselves and others that the "doctrine of eternal punishment" is not true. By making themselves believe that to be the all-important question, they draw off their own and others' attention from the really momentous one, — "Am I living the eternal life? Is it begun in me now?"
And now I see why I have questioned whether it was right in me to express my own doubts of this very doctrine. The final renovation of all souls, their restoration to life in holiness and love, is certainly a hope of mine that is not without a strong infusion of confidence; but I dare not say it is a belief; because both reason and revelation have left it in deep mystery; and the expression of any such belief does not seem to me likely to help others much; certainly not those who are indolent or indifferent regarding the true Christian life.
Then the "loss of the soul" is in plain language spoken of by our Lord as possible. What can that mean, but the loss of life in Him? the loss of ennobling aspirations, of the love of all good, of the power of seeing and seeking truth? And if this is possible to us now, by our own choice, why not forever? — since, as free beings, our choice must always be in our own power?
The truth that we must all keep before us, in order to be growing better forever, is that life is love and holiness; death, selfishness and sin; then it is a question of life and death to be grappled with in the deep places of every soul.

Source: Calculated Risk (1950), p. 1
Context: A soldier's life in combat is an endless series of decisions that mean success or failure, and perhaps life or death for himself or his comrades. The rifleman crawling through the rubble of a bombed-out street must decide on the best moment to escape enemy fire as he dodges from one doorway to the next. He must take a chance. The general seeking to break an enemy defense line and destroy his forces must decide just when and how to strike and precisely to what extent he dare weaken one sector of his front in order to mass overpowering strength at the main point of attack. He, too, must take a chance, although, in the stilted phraseology of military communiqués, he calls it a "calculated risk".

The Luck of Barry Lyndon (1844), Ch. 13.
Context: Let the man who has to make his fortune in life remember this maxim. Attacking is his only secret. Dare, and the world always yields: or, if it beat you sometimes, dare again, and it will succumb.

The Prisoner (October 1845)
Context: p>But first a hush of peace, a soundless calm descends;
The struggle of distress and fierce impatience ends
Mute music sooths my breast — unuttered harmony
That I could never dream till earth was lost to me.Then dawns the Invisible; the Unseen its truth reveals;
My outward sense is gone, my inward essence feels —
Its wings are almost free, its home, its harbour found;
Measuring the gulf, it stoops and dares the final bound — O, dreadful is the check — intense the agony
When the ear begins to hear and the eye begins to see;
When the pulse begins to throb, the brain to think again,
The soul to feel the flesh and the flesh to feel the chain.Yet I would lose no sting, would wish no torture less;
The more that anguish racks the earlier it will bless;
And robed in fires of Hell, or bright with heavenly shine
If it but herald Death, the vision is divine —</p

Song for St. Cecilia's Day (1692).
Context: Consecrate the place and day
To music and Cecilia.
Let no rough winds approach, nor dare
Invade the hallow'd bounds,
Nor rudely shake the tuneful air,
Nor spoil the fleeting sounds.
Nor mournful sigh nor groan be heard,
But gladness dwell on every tongue;
Whilst all, with voice and strings prepar'd,
Keep up the loud harmonious song,
And imitate the blest above,
In joy, and harmony, and love.

Raimon to Regina. p. 31
All Men are Mortal (1946)

The Spirit of Revolt (1880)
Context: Whoever has a slight knowledge of history and a fairly clear head knows perfectly well from the beginning that theoretical propaganda for revolution will necessarily express itself in action long before the theoreticians have decided that the moment to act has come. Nevertheless, the cautious theoreticians are angry at these madmen, they excommunicate them, they anathematize them. But the madmen win sympathy, the mass of the people secretly applaud their courage, and they find imitators. In proportion as the pioneers go to fill the jails and the penal colonies, others continue their work; acts of illegal protest, of revolt, of vengeance, multiply.
Indifference from this point on is impossible. Those who at the beginning never so much as asked what the "madmen" wanted, are compelled to think about them, to discuss their ideas, to take sides for or against. By actions which compel general attention, the new idea seeps into people's minds and wins converts. One such act may, in a few days, make more propaganda than thousands of pamphlets.
Above all, it awakens the spirit of revolt: it breeds daring. The old order, supported by the police, the magistrates, the gendarmes and the soldiers, appeared unshakable, like the old fortress of the Bastille, which also appeared impregnable to the eyes of the unarmed people gathered beneath its high walls equipped with loaded cannon. But soon it became apparent that the established order has not the force one had supposed.

On Jesus, in Ch. 1 : The Executive
The Man Nobody Knows (1924)

In Defense of Emma Goldman and the Right of Expropriation (1893)
Context: Miss Goldman is a communist; I am an individualist. She wishes to destroy the right of property, I wish to assert it. I make my war upon privilege and authority, whereby the right of property, the true right in that which is proper to the individual, is annihilated. She believes that co-operation would entirely supplant competition; I hold that competition in one form or another will always exist, and that it is highly desirable it should. But whether she or I be right, or both of us be wrong, of one thing I am sure; the spirit which animates Emma Goldman is the only one which will emancipate the slave from his slavery, the tyrant from his tyranny — the spirit which is willing to dare and suffer.

The Spirit of Revolt (1880)
Context: When a revolutionary situation arises in a country, before the spirit of revolt is sufficiently awakened in the masses to express itself in violent demonstrations in the streets or by rebellions and uprisings, it is through action that minorities succeed in awakening that feeling of independence and that spirit of audacity without which no revolution can come to a head.
Men of courage, not satisfied with words, but ever searching for the means to transform them into action, — men of integrity for whom the act is one with the idea, for whom prison, exile, and death are preferable to a life contrary to their principles, — intrepid souls who know that it is necessary to dare in order to succeed, — these are the lonely sentinels who enter the battle long before the masses are sufficiently roused to raise openly the banner of insurrection and to march, arms in hand, to the conquest of their rights.

The Kasîdah of Hâjî Abdû El-Yezdî (1870)
Context: When doctors differ who decides amid the milliard-headed throng?
Who save the madman dares to cry: "'Tis I am right, you all are wrong"?
"You all are right, you all are wrong," we hear the careless Soofi say,
"For each believes his glimm'ering lamp to be the gorgeous light of day."
"Thy faith why false, my faith why true? 'tis all the work of Thine and Mine,
"The fond and foolish love of self that makes the Mine excel the Thine."
Cease then to mumble rotten bones; and strive to clothe with flesh and blood
The skel'eton; and to shape a Form that all shall hail as fair and good.

Letter to Pope Pius XI (1933) as translated in Inside the Vatican (2003), p. 27
Context: As a child of the Jewish people who, by the grace of God, for the past eleven years has also been a child of the Catholic Church, I dare to speak to the Father of Christianity about that which oppresses millions of Germans. For weeks we have seen deeds perpetrated in Germany which mock any sense of justice and humanity, not to mention love of neighbor. For years the leaders of National Socialism have been preaching hatred of the Jews. But the responsibility must fall, after all, on those who brought them to this point and it also falls on those who keep silent in the face of such happenings.
Everything that happened and continues to happen on a daily basis originates with a government that calls itself "Christian." For weeks not only Jews but also thousands of faithful Catholics in Germany, and, I believe, all over the world, have been waiting and hoping for the Church of Christ to raise its voice to put a stop to this abuse of Christ’s name.

1961, Inaugural Address
Context: Finally, to those nations who would make themselves our adversary, we offer not a pledge but a request: that both sides begin anew the quest for peace, before the dark powers of destruction unleashed by science engulf all humanity in planned or accidental self-destruction. We dare not tempt them with weakness. For only when our arms are sufficient beyond doubt can we be certain beyond doubt that they will never be employed.

1950s, Give Us the Ballot (1957)
Context: Three years ago the Supreme Court of this nation rendered in simple, eloquent, and unequivocal language a decision which will long be stenciled on the mental sheets of succeeding generations. For all men of goodwill, this May seventeenth decision came as a joyous daybreak to end the long night of human captivity. It came as a great beacon light of hope to millions of disinherited people throughout the world who had dared only to dream of freedom. Unfortunately, this noble and sublime decision has not gone without opposition. This opposition has often risen to ominous proportions. Many states have risen up in open defiance. The legislative halls of the South ring loud with such words as "interposition" and "nullification." But even more, all types of conniving methods are still being used to prevent Negroes from becoming registered voters. The denial of this sacred right is a tragic betrayal of the highest mandates of our democratic tradition. And so our most urgent request to the president of the United States and every member of Congress is to give us the right to vote.

Notes on the Banner of Peace (24 May 1939)
Context: Where all the treasures of mankind must be saved, there one should find such a symbol that can open the inmost recesses of all hearts. The symbol of the Banner of Peace has been spread so surprisingly far and wide that people are quite sincerely asking whether it is original or an invention of later times. We have witnessed honest wonderment after having proved its ancient origins and spread. At present mankind is beginning to think with horror like troglodytes again, hoping to safeguard their property in underground depositories and caves. But the Banner of Peace just announces the principle. It argues that mankind has to find a way to agree, that its achievements are global and belong to all the nations. The Banner says: noli me tangere — do not touch — do not dare to disturb, to offend the Universal Treasure with a touch of destruction.

Letter II
The Nemesis of Faith (1849)
Context: I would not so dishonour God as to lend my voice to perpetuate all the mad and foolish things which men have dared to say of Him. I believe that we may find in the Bible the highest and purest religion..... most of all in the history of Him in whose name we all are called. His religion — not the Christian religion, but the religion of Christ — the poor man's gospel; the message of forgiveness, of reconciliation, of love; and, oh, how gladly would I spend my life, in season and out of season, in preaching this! But I must have no hell terrors, none of these fear doctrines; they were not in the early creeds, God knows whether they were ever in the early gospels, or ever passed His lips. He went down to hell, but it was to break the chains, not to bind them.

Dark Horse, written by Katy Perry, Jordan Houston, Lukasz Gottwald, Sarah Hudson, Max Martin, and Henry Walter
Song lyrics, Prism (2013)
Context: So you wanna play with magic?
Boy, you should know what you're falling for.
Baby do you dare to do this?
Cause I’m coming at you like a dark horse.

Debussy Letters (1987) edited by Francois Lesure and Roger Nichols

IV, p. 29.
The Ship in the Desert (1875)
Context: I dared not dream she loved me. Nay,
Her love was proud; and pride is loth
To look with favor, own it fond
Of one the world loves not to-day …
No matter if she loved or no,
God knows I loved enough for both,
And knew her as you shall not know
Till you have known sweet death, and you
Have cross'd the dark; gone over to
The great majority beyond.