Quotes about deal

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Rogers Commission Report (1986)
Context: Let us make recommendations to ensure that NASA officials deal in a world of reality in understanding technological weaknesses and imperfections well enough to be actively trying to eliminate them. They must live in reality in comparing the costs and utility of the Shuttle to other methods of entering space. And they must be realistic in making contracts, in estimating costs, and the difficulty of the projects. Only realistic flight schedules should be proposed, schedules that have a reasonable chance of being met. If in this way the government would not support them, then so be it. NASA owes it to the citizens from whom it asks support to be frank, honest, and informative, so that these citizens can make the wisest decisions for the use of their limited resources.
For a successful technology, reality must take precedence over public relations, for nature cannot be fooled.

From a letter to his father, quoted in George MacDonald and His Wife (1924) by Greville MacDonald
Context: I firmly believe people have hitherto been a great deal too much taken up about doctrine and far too little about practice. The word doctrine, as used in the Bible, means teaching of duty, not theory. I preached a sermon about this. We are far too anxious to be definite and to have finished, well-polished, sharp-edged systems — forgetting that the more perfect a theory about the infinite, the surer it is to be wrong, the more impossible it is to be right.

Source: Life, the Truth, and Being Free (2010), p. 123
Context: Your truth is that you are a creation of God. Your truth can't change; it's permanent. When you can see your permanent truth clearly you'll be able to deal with any temporary condition effectively.

The bolded section is often incorrectly reported as "The price of freedom of religion, or of speech, or of the press, is that we must put up with a good deal of rubbish".
78 U.S. 94-95
Judicial opinions, United States v. Ballard (1944)

On the creation of the hydrogen bomb, in Trinity and Beyond: The Atomic Bomb Movie
Context: At the end of the war, most people wanted to stop. I didn't. Because here was more knowledge. And in the coming uncertain period, with a dangerous man like Stalin around, and our incomplete knowledge, I felt that more knowledge is necessary. Among the people who knew a great deal about the hydrogen bomb, I was the only advocate of it. And that is, I think, my contribution. Not that I invented it, others would have — and others in the Soviet Union did. But I was the one person who put knowledge, and the availability of knowledge, above everything else.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Fourth Part.
Fourth Part of Narrative

"Who Did What?" in National Review (1 November 2005) http://www.nationalreview.com/buckley/buckley200511011324.asp.
Context: When in 1951 I was inducted into the CIA as a deep cover agent, the procedures for disguising my affiliation and my work were unsmilingly comprehensive. It was three months before I was formally permitted to inform my wife what the real reason was for going to Mexico City to live. If, a year later, I had been apprehended, dosed with sodium pentothal, and forced to give out the names of everyone I knew in the CIA, I could have come up with exactly one name, that of my immediate boss (E. Howard Hunt, as it happened). In the passage of time one can indulge in idle talk on spook life. In 1980 I found myself seated next to the former president of Mexico at a ski-area restaurant. What, he asked amiably, had I done when I lived in Mexico? "I tried to undermine your regime, Mr. President." He thought this amusing, and that is all that it was, under the aspect of the heavens.
We have noticed that Valerie Plame Wilson has lived in Washington since 1997. Where she was before that is not disclosed by research facilities at my disposal. But even if she was safe in Washington when the identity of her employer was given out, it does not mean that her outing was without consequence. We do not know what dealings she might have been engaging in which are now interrupted or even made impossible.... In my case, it was 15 years after reentry into the secular world before my secret career in Mexico was blown, harming no one except perhaps some who might have been put off by my deception.

that is to say, intentional.
Source: Introduction to the New Existentialism (1966), p. 54

"The Erring" (1844).
Context: Speak kindly to the erring;
Thou yet may'st lead them back,
With holy words and tones of love,
From misery's thorny track.
Forget not thou hast often sinned.
And sinful yet must be;
Deal gently with the erring one,
As God hath dealt with thee.

1960s, Operating Manual for Spaceship Earth (1963)
Context: Our brains deal exclusively with special-case experiences. Only our minds are able to discover the generalized principles operating without exception in each and every special-experience case which if detected and mastered will give knowledgeable advantage in all instances.

Introduction to The Left Hand of Darkness (1976)
Context: The artist deals in what cannot be said in words. The artist whose medium is fiction does this in words. The novelist says in words what cannot be said in words.

The Master-Word In Medicine (1903)
Context: Every one of you will have to face the ordeal of every student in this generation who sooner or later tries to mix the waters of science with the oil of faith. You can have a good deal of both if you only keep them separate. The worry comes from the attempt at mixture.

Adjustment Team (1954)
Context: "I get the picture." His voice was almost inaudible. A chilling premonition moved through him. "I was supposed to be changed like the others. But I guess something went wrong."
"Something went wrong. An error occurred. And now a serious problem exists. You have seen these things. You know a great deal. And you are not coordinated with the new configuration."
"Gosh," Ed muttered. "Well, I won't tell anybody." Cold sweat poured off him. "You can count on that. I'm as good as changed."

Interview with George Sylvester Viereck, 1923 https://www.theguardian.com/theguardian/2007/sep/17/greatinterviews1
1920s
Context: Socialism is the science of dealing with the common weal. Communism is not Socialism. Marxism is not Socialism. The Marxians have stolen the term and confused its meaning. I shall take Socialism away from the Socialists. Socialism is an ancient Aryan, Germanic institution. Our German ancestors held certain lands in common. They cultivated the idea of the common weal. Marxism has no right to disguise itself as socialism. Socialism, unlike Marxism, does not repudiate private property. Unlike Marxism, it involves no negation of personality, and unlike Marxism, it is patriotic. We might have called ourselves the Liberal Party. We chose to call ourselves the National Socialists. We are not internationalists. Our socialism is national. We demand the fulfilment of the just claims of the productive classes by the state on the basis of race solidarity. To us state and race are one.

Treatise on Demonstration of Problems of Algebra (1070).
Context: By the help of God and with His precious assistance, I say that Algebra is a scientific art. The objects with which it deals are absolute numbers and measurable quantities which, though themselves unknown, are related to "things" which are known, whereby the determination of the unknown quantities is possible. Such a thing is either a quantity or a unique relation, which is only determined by careful examination. What one searches for in the algebraic art are the relations which lead from the known to the unknown, to discover which is the object of Algebra as stated above. The perfection of this art consists in knowledge of the scientific method by which one determines numerical and geometric unknowns.

Book XIII, 1078a.33
Metaphysics

The Rickover Effect (1992)
Context: The Quakers have an excellent approach to thinking through difficult problems, where a number of intelligent and responsible people must work together. They meet as equals, and anyone who has an idea speaks up. There are no parliamentary procedures and no coercion from the Chair. They continue the discussion until unanimity is reached. I want you guys to do that. Get in a room with no phones and leave orders that you are not to be disturbed. And sit there until you can deal with each other as individuals, not as spokesmen for either organization.

March 27, 1968, page 213.
Official Report of Proceedings of the Hong Kong Legislative Council
Context: But what I really believe is that both he and Mr Wong are innocently guilty of the twentieth century fallacy that technology can be applied to the conduct of human affairs. They cannot believe that anything can work efficiently unless it has been programmed by a computer and have lost faith in the forces of the market and the human actions and reactions that make it up. But no computer has yet been devised which will produce accurate results from a diet of opinion and emotion. We suffer a great deal today from the bogus certainties and precisions of the pseudo-sciences which include all the social sciences including economics. An article I recently read referred to the academic’s “infernal economic arithmetic which ignores human responses”. Technology is admirable on the factory floor but largely irrelevant to human affairs.

Krishnamurti to Himself (1987) http://www.jkrishnamurti.com/krishnamurti-teachings/view-text.php?tid=16&chid=609 - 1993 edition; J.Krishnamurti Online. Serial No. 60039
1980s
Context: Desire, which has been the driving force in man, has created a great many pleasant and useful things; desire also, in man's relationships, has created a great many problems and turmoil and misery — the desire for pleasure. The monks and the sannyasis of the world have tried to go beyond it, have forced themselves to worship an ideal, an image, a symbol. But desire is always there like a flame, burning. And to find out, to probe into the nature of desire, the complexity of desire, its activities, its demands, its fulfilments — ever more and more desire for power, position, prestige, status, the desire for the unnameable, that which is beyond all our daily life — has made man do all kinds of ugly and brutal things. Desire is the outcome of sensation the outcome with all the images that thought has built. And this desire not only breeds discontent but a sense of hopelessness. Never suppress it, never discipline it but probe into the nature of it — what is the origin, the purpose, the intricacies of it? To delve deep into it is not another desire, for it has no motive; it is like understanding the beauty of a flower, to sit down beside it and look at it. And as you look it begins to reveal itself as it actually is — the extraordinarily delicate colour, the perfume, the petals, the stem and the earth out of which it has grown. So look at this desire and its nature without thought which is always shaping sensations, pleasure and pain, reward and punishment. Then one understands, not verbally, nor intellectually, the whole causation of desire, the root of desire. The very perception of it, the subtle perception of it, that in itself is intelligence. And that intelligence will always act sanely and rationally in dealing with desire.

All and Everything: Views from the Real World (1973)
Context: LIBERATION LEADS TO LIBERATION. These are the first words of truth — not truth in quotation marks but truth in the real meaning of the word; truth which is not merely theoretical, not simply a word, but truth that can be realized in practice. The meaning behind these words may be explained as follows:
By liberation is meant the liberation which is the aim of all schools, all religions, at all times.
This liberation can indeed be very great. All men desire it and strive after it. But it cannot be attained without the first liberation, a lesser liberation. The great liberation is liberation from influences outside us. The lesser liberation is liberation from influences within us.
At first, for beginners, this lesser liberation appears to be very great, for a beginner depends very little on external influences. Only a man who has already become free of inner influences falls under external influences.
Inner influences prevent a man from falling under external influences. Maybe it is for the best. Inner influences and inner slavery come from many varied sources and many independent factors — independent in that sometimes it is one thing and sometimes another, for we have many enemies.
There are so many of these enemies that life would not be long enough to struggle with each of them and free ourselves from each one separately. So we must find a method, a line of work, which will enable us simultaneously to destroy the greatest possible number of enemies within us from which these influences come.
I said that we have many independent enemies, but the chief and most active are vanity and self-love. One teaching even calls them representatives and messengers of the devil himself.
For some reason they are also called Mrs. Vanity and Mr. Self-Love.
As I have said, there are many enemies. I have mentioned only these two as the most fundamental. At the moment it is hard to enumerate them all. It would be difficult to work on each of them directly and specifically, and it would take too much time since there are so many. So we have to deal with them indirectly in order to free ourselves from several at once.
These representatives of the devil stand unceasingly at the threshold which separates us from the outside, and prevent not only good but also bad external influences from entering. Thus they have a good side as well as a bad side.
For a man who wishes to discriminate among the influences he receives, it is an advantage to have these watchmen. But if a man wishes all influences to enter, no matter what they may be — for it is impossible to select only the good ones — he must liberate himself as much as possible, and finally altogether, from these watchmen, whom some considerable undesirable.
For this there are many methods, and a great number of means. Personally I would advise you to try freeing yourselves and to do so without unnecessary theorizing, by simple reasoning, active reasoning, within yourselves.

Stress, Neurodegeneration and Individual Differences (2001)
Context: We are not getting our ulcers being chased by Saber-tooth tigers, we're inventing our social stressors — and if some baboons are good at dealing with this, we should be able to as well. Insofar as we're smart enough to have invented this stuff and stupid enough to fall for it, we have the potential to be wise enough to keep the stuff in perspective. <!-- Timecode 1:18:58

Letter to Giovanni Boccaccio (28 April 1373) as quoted in Petrarch : The First Modern Scholar and Man of Letters (1898) edited by James Harvey Robinson and Henry Winchester Rolfe, p. 417
Context: I certainly will not reject the praise you bestow upon me for having stimulated in many instances, not only in Italy but perhaps beyond its confines also, the pursuit of studies such as ours, which have suffered neglect for so many centuries; I am, indeed, almost the oldest of those among us who are engaged in the cultivation of these subjects. But I cannot accept the conclusion you draw from this, namely, that I should give place to younger minds, and, interrupting the plan of work on which I am engaged, give others an opportunity to write something, if they will, and not seem longer to desire to reserve everything for my own pen. How radically do our opinions differ, although, at bottom, our object is the same! I seem to you to have written everything, or at least a great deal, while to myself I appear to have produced almost nothing.

Quotes, IPI speech (2000)
Context: Today, at the dawn of the 21st Century, we need a foreign policy that addresses the classic security threats — and understands the new ones as well. We need a new approach for a new century — grounded in our own economic and security interests, but uplifted by what is right in the world. We need to pursue a policy of "forward engagement" — addressing problems early in their development before they become crises; addressing them as close to the source of the problem as possible; and having the forces and resources to deal with those threats as soon after their emergence as possible.

Quotes, IPI speech (2000)
Context: We are now in a new era. To label this time "the post-Cold War era" belies its uniqueness and its significance. We are now in a Global Age. Like it or not, we live in an age when our destinies and the destinies of billions of people around the globe are increasingly intertwined. When our grand domestic and international challenges are also intertwined. We should neither bemoan nor naively idealize this new reality. We should deal with it.

In Search of the Miraculous (1949)
Context: A man can keep silence in such a ways that no one will even notice it. The whole point is that we say a good deal too much. If we limited ourselves to what is actually necessary, this alone would be keeping the silence. And it is the same with everything else, with food, with pleasures, with sleep; with everything there is a limit to what is necessary. After this "sin" begins. This is something that must be grasped, a "sin" is something which is not necessary.

Letter to Arthur de Gobineau, 22 October 1843, Tocqueville Reader, p. 229 http://books.google.com/books?id=JhEVK0UMgFMC&pg=PA229&vq=studied+the+koran&dq=%22few+religions+in+the+world+as+deadly+to+men+as+that+of+Muhammad%22+-tocqueville&source=gbs_search_s&cad=0
Original text: J’ai beaucoup étudié le Koran à cause surtout de notre position vis-à-vis des populations musulmanes en Algérie et dans tout l’Orient. Je vous avoue que je suis sorti de cette étude avec la conviction qu’il y avait eu dans le monde, à tout prendre, peu de religions aussi funestes aux hommes que celle de Mahomet. [...] Elle est, à mon sens, la principale cause de la décadence aujourd’hui si visible du monde musulman, et quoique moins absurde que le polythéisme antique, ses tendances sociales et politiques étant, à mon avis, infiniment plus à redouter, je la regarde relativement au paganisme lui-même comme une décadence plutôt que comme un progrès (Wikisource)
1840s
Context: I studied the Koran a great deal. I came away from that study with the conviction there have been few religions in the world as deadly to men as that of Muhammad. So far as I can see, it is the principal cause of the decadence so visible today in the Muslim world and, though less absurd than the polytheism of old, its social and political tendencies are in my opinion to be feared, and I therefore regard it as a form of decadence rather than a form of progress in relation to paganism itself.

September 2007 interview, promoting Cassandra's Dreams http://www.film.com/play/cassandrasdreamwoodyalleninterview/16265462.
Context: I have no apprehension whatsoever. I've been through this so many times. And I found that one way or the other, your life doesn't change at all. Which is sad, in a way. Because the people love your film... nothing great happens. And people hate your film... nothing terrible happens. Many years ago, I would... I would... a film of mine would open, and it would get great reviews, and I would go down and look at the movie theater. There'd be a line around the block. And when a film is reviled, you open a film and people say "Oh, it's the stupidest thing, it's the worst movie." You think: oh, nobody's going to ever speak to you again. But, it doesn't happen. Nobody cares. You know, they read it and they say "Oh, they hated your film." You care, at the time. But they don't. Nobody else cares. They're not interested. They've got their own lives, and their own problems, and their own shadows on their lungs, and their x-rays. And, you know, they've got their own stuff they're dealing with.... So, I'm just never nervous about it.

Radio broadcast in response to the German invasion (22 June 1941) http://historicalresources.org/2008/08/26/molotov-reaction-to-german-invasion-of-1941/
Context: This is not the first time that our people have had to deal with an attack of an arrogant foe. At the time of Napoleon’s invasion of Russia our people’s reply was war for the fatherland, and Napoleon suffered defeat and met his doom.
It will be the same with Hitler, who in his arrogance has proclaimed a new crusade against our country. The Red Army and our whole people will again wage victorious war for the fatherland, for our country, for honor, for liberty.
The government of the Soviet Union expresses the firm conviction that the whole population of our country, all workers, peasants and intellectuals, men and women, will conscientiously perform their duties and do their work. Our entire people must now stand solid and united as never before.
Each one of us must demand of himself and of others discipline, organization and self-denial worthy of real Soviet patriots, in order to provide for all the needs of the Red Army, Navy and Air Force, to insure victory over the enemy.
The government calls upon you, citizens of the Soviet Union, to rally still more closely around our glorious Bolshevist party, around our Soviet Government, around our great leader and comrade, Stalin. Ours is a righteous cause. The enemy shall be defeated. Victory will be ours.

Lesson 1, Don't Sweat the Small Stuff
Don’t Sweat the Small Stuff…and it’s all Small Stuff (1997)
Context: Often we allow ourselves to get all worked up about things that, upon closer examination, aren't really that big a deal. We focus on little problems and blow them out of proportion. … Whether we had to wait in line, listen to unfair criticism, or do the lion's share of the work, it pays enormous dividends if we learn not to worry about little things. So many people spend so much of their life energy "sweating the small stuff" that they completely lose touch with the magic and beauty of life.

On being dispassionate and patient in investments, in an interview in Forbes magazine (1 November 1974); he is contrasting soft-drinks to intoxicating beverages in this example; Buffet eventually became a major investor in Coca-Cola.
Context: You're dealing with a lot of silly people in the marketplace; it's like a great big casino and everyone else is boozing. If you can stick with Pepsi, you should be O. K.

As quoted in Screen Stories magazine (1967)
Context: I guess you could say that I was somewhat withdrawn from my classmates. I spent a good deal of time being a loner. I suppose that had something to do with the way we lived — always on the move, never living in one town very long. It's very hard to make lasting friendships that way. And my father was rather strict with me and my two younger sisters. He insisted on proper behaviour and very often vetoed our choices of boyfriends. There was always a curfew whenever my sisters or I would go out on a date — we had to be home on time or else. But I never resented his authority. In fact, I'm thankful for my strict upbringing; I feel it has helped me learn discipline — and that's very important in this business.

Essentials to Peace (1953)
Context: There has been considerable comment over the awarding of the Nobel Peace Prize to a soldier. I am afraid this does not seem as remarkable to me as it quite evidently appears to others. I know a great deal of the horrors and tragedies of war.... The cost of war in human lives is constantly spread before me, written neatly in many ledgers whose columns are gravestones. I am deeply moved to find some means or method of avoiding another calamity of war. Almost daily I hear from the wives, or mothers, or families of the fallen. The tragedy of the aftermath is almost constantly before me.

Falsehood in Wartime (1928), Introduction
Context: War is fought in this fog of falsehood, a great deal of it undiscovered and accepted as truth. The fog arises from fear and is fed by panic. Any attempt to doubt or deny even the most fantastic story has to be condemned at once as unpatriotic, if not traitorous. This allows a free field for the rapid spread of lies. If they were only used to deceive the enemy in the game of war it would not be worth troubling about. But, as the purpose of most of them is to fan indignation and induce the flower of the country's youth to be ready to make the supreme sacrifice, it becomes a serious matter. Exposure, therefore, may be useful, even when the struggle is over, in order to show up the fraud, hypocrisy, and humbug on which all war rests, and the blatant and vulgar devices which have been used for so long to prevent the poor ignorant people from realizing the true meaning of war.

"Society, Morality and the Novel" (1957), in The Collected Essays, ed. John F. Callahan (New York: Modern Library, 1995), pp. 699-700.
Context: Perhaps the novel evolved in order to deal with man's growing awareness that behind the facade of social organisations, manners, customs, myths, rituals and religions of the post-Christian era lies chaos. Man knows, despite the certainties which it is the psychological function of his social institutions to give him, that he did not create the universe, and that the universe is not at all concerned with human values. Man knows that even in this day of marvelous technology and the tenuous subjugation of the atom, that nature can crush him, and that at the boundaries of human order the arts and the instruments of technology are hardly more than magic objects which serve to aid us in our ceaseless quest for certainty. We cannot live, as someone has said, in the contemplation of chaos, but neither can we live without an awareness of chaos, and the means through which we achieve that awareness, and through which we assert our humanity most significantly against it, is in great art. In our time the most articulate art form for defining ourselves and for asserting our humanity is the novel. Certainly it is our most rational art form for dealing with the irrational.

Man's Rise to Civilization (1968)

Source: The Best of All Possible Worlds (2006), Chapter 7, May The Best One Win, p. 144.
Context: In the struggle for life, or in the struggle for power, there is no reason why their victory would make the world better than it was. There is no invisible hand guiding these processes, dealing out victory to the most deserving.
Chance is their leader.

Introduction
The Common Background of Greek and Hebrew Civilizations (1965 [1962])
Context: That both the Gilgamesh Epic and the Odyssey deal with the episodic wanderings of a hero, would not be sufficiently specific to establish a genuine relation between them. But when both epics begin with the declaration that the hero gained experience from his wide wanderings, and end with his homecoming, a relationship dimly appears.... when we note that whole episodes are in essential agreement, we are on firmer ground. For instance, both Gilgamesh and Odysseus reject a goddess's proposal for marriage; and each of the heroes interviews his dead companion in Hades.

The Great Illusion (1910)
Context: The elaborate financial interdependence of the modern world has grown up in spite of ourselves. Men are fundamentally just as disposed as they were at any time to take wealth that does not belong to them. But their relative interest in the matter has changed.
In very primitive conditions robbery is a moderately profitable enterprise. Where the rewards of labor are small and uncertain, and where all wealth is portable, the size of a man’s wealth depends a good deal on the size of his club and the agility with which he wields it. But to the man whose wealth so largely depends upon his credit, dishonesty has become as precarious and profitless as honest toil was in more primitive times. The instincts of the City man may at bottom be just as predatory as those of the robber baron, but taking property by force has been rendered impossible by the force of commercial events.

1990s, The Rum Diary (1998)
Context: Most people who deal in words don't have much faith in them and I am no exception — especially the big ones like Happy and Love and Honest and Strong. They are too elusive and far too relative when you compare them to sharp, mean little words like Punk and Cheap and Phony. I feel at home with these, because they are scrawny and easy to pin, but the big ones are tough and it takes either a priest or a fool to use them with any confidence.

Source: The Life of Poetry (1949), p. 150
Context: The continuity of film, in which the writer deals with a track of images moving at a given rate of speed, and a separate sound-track which is joined arbitrarily to the image-track, is closer to the continuity of poetry than anything else in art. But the heaviness of the collective work on a commercial film, the repressive codes and sanctions, unspoken and spoken, the company-town feeling raised to its highest, richest, most obsessive-compulsive level in Hollywood, puts the process at the end of any creative spectrum farthest from the making of a poem.
At the same time, almost anything that can be said to make the difficulties of poetry dissolve for the reader, or even to make the reader want to deal with those "difficulties," can be said in terms of film. These images are like the action sequences of a well-made movie — a good thriller will use the excitement of timing, of action let in from several approaches, of crisis prepared for emotionally and intellectually, so that you can look back and recognize the way of its arrival; or, better, feel it coming until the moment of proof arrives, meeting your memory and your recognition.
The cutting of films is a parable in the motion of any art that lives in time, as well as a parable in the ethics of communication.

Rock Island C.R.R. v. United States, 254 U.S. 141, 143 (22 November 1920).
1920s

Foreword (March 2007) to Quantum Aspects of Life (2008), by Derek Abbott.
Context: Does life in some way make use of the potentiality for vast quantum superpositions, as would be required for serious quantum computation? How important are the quantum aspects of DNA molecules? Are cellular microtubules performing some essential quantum roles? Are the subtleties of quantum field theory important to biology? Shall we gain needed insights from the study of quantum toy models? Do we really need to move forward to radical new theories of physical reality, as I myself believe, before the more subtle issues of biology — most importantly conscious mentality — can be understood in physical terms? How relevant, indeed, is our present lack of understanding of physics at the quantum/classical boundary? Or is consciousness really “no big deal,” as has sometimes been expressed?
It would be too optimistic to expect to find definitive answers to all these questions, at our present state of knowledge, but there is much scope for healthy debate...

97
Golden Sayings of Epictetus

The Future of Civilization (1938)
Context: No doubt there is a good deal that is attractive about the nationalist idea. It has a great history and it has a great deal of appeal to sentiment in itself admirable. But if we examine what it leads to, I do not doubt that we shall all agree that it must be rejected as a guiding principle of the nations of the world. For it necessarily leads to an exaggeration of the authority and dignity of the state to an extent which practically destroys individual action and individual responsibility. Nationalism leads to totalitarianism, and totalitarianism leads to idolatry. It becomes not a principle of politics but a new religion and, let me add, a false religion. It depends partly on a pseudoscientific doctrine of race which leads inevitably to the antithesis of all that we value in Christian morality.
On the other hand, if we accept the view that all nations are interdependent, as individuals in any society are, we get precisely the opposite result. Such a principle leads to friendliness and good neighbourhood and, indeed, it is not too much to say that it leads to everything that we have hitherto understood as progress and civilization.

"The Composer on His Work : Meditation on a Twelve-Tone Horse", in Classic Essays on Twentieth-Century Music : A Continuing Symposium (1996) edited by Richard Kostelanetz and Joseph Darby, , p. 169
Context: A composer's awareness of the plurality of functions of his own tools forms the basis for his responsibility just as, in everyday life, every man's responsibility begins with the recognition of the multiplicity of human races, conditions, needs, and ideals. I would go as far as to say (as my anger comes back) that any attempt to codify musical reality into a kind of imitation grammar (I refer mainly to the efforts associated with the Twelve-Tone System) is a brand of fetishism which shares with Fascism and racism the tendency to reduce live processes to immobile, labeled objects, the tendency to deal with formalities rather than substance. Claude Lévi-Strauss describes (though to illustrate a different point) a captain at sea, his ship reduced to a frail raft without sails, who, by enforcing a meticulous protocol on his crew, is able to distract them from nostalgia for a safe harbor and from the desire for a destination.

Source: Alone (1938), Ch. 1
Context: What people think about you is not supposed to matter much, so long as you yourself know where the truth lies; but I have found out, as have others who move in and out of newspaper headlines, that on occasion it can matter a good deal. For once you enter the world of headlines you learn there is not one truth but two: the one which you know from the facts; and the one which the public, or at any rate a highly imaginative part of the public, acquires by osmosis.

Notes from Devotional Authors of the Middle Ages (1873-1874)
Context: These old Mystics whom we call superstitious were far before us in their ideas of God and of prayer (that is of our communion with God). "Prayer," says a mystic of the 16th century, "is to ask not what we wish of God, but what God wishes of us." "Master who hast made and formed the vessel of the body of Thy creature, and hast put within so great a treasure, the Soul, which bears the image of Thee": so begins a dying prayer of the 14th century. In it and in the other prayers of the Mystics there is scarcely a petition. There is never a word of the theory that God's dealings with us are to show His "power"; still less of the theory that "of His own good pleasure" He has " predestined" any souls to eternal damnation. There is little mention of heaven for self; of desire of happiness for self, none. It is singular how little mention there is either of "intercession " or of " Atonement by Another's merits." True it is that we can only create a heaven for ourselves and others "by the merits of Another," since it is only by working in accordance with God's Laws that we can do anything. But there is nothing at all in these prayers as if God's anger had to be bought off, as if He had to be bribed into giving us heaven by sufferings merely "to satisfy God's justice." In the dying prayers, there is nothing of the "egotism of death." It is the reformation of God's church—that is, God's children, for whom the self would give itself, that occupies the dying thoughts. There is not often a desire to be released from trouble and suffering. On the contrary, there is often a desire to suffer the greatest suffering, and to offer the greatest offering, with even greater pain, if so any work can be done. And still, this, and all, is ascribed to God's goodness. The offering is not to buy anything by suffering, but — If only the suppliant can do anything for God's children!
These suppliants did not live to see the " reformation" of God's children. No more will any who now offer these prayers. But at least we can all work towards such practical " reformation." The way to live with God is to live with Ideas — not merely to think about ideals, but to do and suffer for them. Those who have to work on men and women must above all things have their Spiritual Ideal, their purpose, ever present. The "mystical " state is the essence of common sense.

1950s, Loving Your Enemies (November 1957)
Context: History unfortunately leaves some people oppressed and some people oppressors. And there are three ways that individuals who are oppressed can deal with their oppression. One of them is to rise up against their oppressors with physical violence and corroding hatred. But oh this isn’t the way. For the danger and the weakness of this method is its futility. Violence creates many more social problems than it solves. And I’ve said, in so many instances, that as the Negro, in particular, and colored peoples all over the world struggle for freedom, if they succumb to the temptation of using violence in their struggle, unborn generations will be the recipients of a long and desolate night of bitterness, and our chief legacy to the future will be an endless reign of meaningless chaos. Violence isn’t the way.

The Artful Universe (1995)
Context: Ancient belief in a cosmos composed of spheres, producing music as angels guided them through the heavens, was still fluorishing in Elizabethan times.... There is a good deal more to Pythagorean musical theory than celestial harmony. Besides the music of the celestial spheres (musica mundana), two other varieties of music were distinguished: the sound of instruments...(musica instrumentalis), and the continuous unheard music that emanated from the human body (musica humana), which arises from a resonance between the body and the soul.... In the medieval world, the status of music is revealed by its position within the Quadrivium—the fourfold curriculum—alongside arithmetic, geometry, and astronomy. Medieval students... believed all forms of harmony to derive from a common source. Before Boethius' studies in the ninth century, the idea of musical harmony was not considered independently of wider matters of celestial or ethical harmony.<!-- Ch. 5, pp. 201-202

Torsten Manns interview <!-- pages 80-81 -->
Bergman on Bergman (1970)
Context: One of the strongest feelings I remember from my childhood is, precisely, of being humiliated; of being knocked about by words, acts, or situations.
Isn't it a fact that children are always feeling deeply humiliated in their relations with grown-ups and each other? I have a feeling children spend a good deal of their time humiliating one another. Our whole education is just one long humiliation, and it was even more so when I was a child. One of the wounds I've found hardest to bear in my adult life has been the fear of humiliation, and the sense of being humiliated... Every time I read a review, for instance — whether laudatory or not — this feeling awakes... To humiliate and be humiliated, I think, is a crucial element in our whole social structure. It's not only the artist I'm sorry for. It's just that I know exactly where he feels most humiliated. Our bureaucracy, for instance. I regard it as in high degree built up on humiliation, one of the nastiest and most dangerous of all poisons.

2000s, George Carlin In Hell (2008)
Context: George Carlin is now in hell, and it is not relevant that George Carlin boasted that he does not believe in hell when he lived on Earth. Be assured, Carlin believes in hell now... George Carlin, the filthy blasphemer, the obscene potty-mouth skeptic, agnostic and profane atheist, who had nothing but disdain for the God and the Bible all the days of his tragic life, is now at this minute and forever writhing and screaming in exquisite pain, pleading for mercy from that God he flipped off while performing for HBO lucre... When Carlin died, June 22nd, he split hell wide open... Hell from below was moved beneath thee at thy coming, it stirreth up the dead for thee. Are thou as weak as we George Carlin?! The worm is spread under thee and the worm covers thee. George Carlin is in hell. Deal with it. You will soon join him there. America is doomed. We will picket George Carlin's funeral.. Amen!

The Education of Henry Adams (1907)
Context: For this new creation, born since 1900, a historian asked no longer to be teacher or even friend; he asked only to be a pupil, and promised to be docile, for once, even though trodden under foot; for he could see that the new American — the child of incalculable coal-power, chemical power, electric power, and radiating energy, as well as of new forces yet undetermined — must be a sort of God compared with any former creation of nature. At the rate of progress since 1800, every American who lived into the year 2000 would know how to control unlimited power. He would think in complexities unimaginable to an earlier mind. He would deal with problems altogether beyond the range of earlier society. To him the nineteenth century would stand on the same plane with the fourth — equally childlike — and he would only wonder how both of them, knowing so little, and so weak in force, should have done so much.

The Fantastic Imagination (1893)
Context: "But a man may then imagine in your work what he pleases, what you never meant!"
 Not what he pleases, but what he can. If he be not a true man, he will draw evil out of the best; we need not mind how he treats any work of art! If he be a true man, he will imagine true things: what matter whether I meant them or not? They are there none the less that I cannot claim putting them there! One difference between God's work and man's is, that, while God's work cannot mean more than he meant, man's must mean more than he meant. For in everything that God has made, there is layer upon layer of ascending significance; also he expresses the same thought in higher and higher kinds of that thought: it is God's things, his embodied thoughts, which alone a man has to use, modified and adapted to his own purposes, for the expression of his thoughts; therefore he cannot help his words and figures falling into such combinations in the mind of another as he had himself not foreseen, so many are the thoughts allied to every other thought, so many are the relations involved in every figure, so many the facts hinted in every symbol. A man may well himself discover truth in what he wrote; for he was dealing all the time with things that came from thoughts beyond his own.

2010s, 2010
Context: Just because you in Washington and you who are so out of touch with life in the media, just because you don't believe in anything doesn't mean nobody else does. We do. You know why you're confused by this show? It's because I believe in something. You don't.
Tea parties believe in small government. We believe in returning to the principles of our founding fathers. We respect them, we revere them. Shoot me in the head before I stop talking about the founders. Shoot me in the head if you try to change our government — I will stand against you. And so will millions of others. We believe in something. You in the media and most in Washington don't. The radicals that you and Washington have co-opted and brought in wearing sheep's clothing — change the pose. You will get the ends. You've been using them? They believe in Communism. They believe and have called for revolutionar — a revolution. You're going to have to shoot them in the head. But warning: they may shoot you.
They are dangerous because they believe. Karl Marx is their George Washington. You will never change their mind. And if they feel you have lied to them — they're revolutionaries. Nancy Pelosi, those are the people you should be worried about.
Here is my advice when you're dealing with people who believe in something that strongly — you take them seriously. You listen to their words and you believe that they will follow up with what they say.

As quoted by Luc de Barochez, Reza Pahlavi : «Lançons une campagne de désobéissance civile» http://www.lefigaro.fr/international/20060608.FIG000000177_reza_pahlavi_lancons_une_campagne_de_desobeissance_civile.html, June 8, 2006.
Interviews, 2006

Book Sometimes you win Sometimes you Learn

Book Sometimes you win Sometimes you Learn

12 Rules for Life: An Antidote to Chaos, Rule 1: Stand up straight with your shoulders back

The History of Freedom in Antiquity (1877)

[Guha, Ramachandra, REFORMING THE HINDUS, http://ramachandraguha.in/archives/reforming-the-hindus.html, The Hindu, July 18th, 2004]
Articles

Urvashi Butalia, Other Side Of Silence: Voices from the Partition of India

Flying Saucers Have Landed

Quoted from Gewali, Salil (2013). Great Minds on India. New Delhi: Penguin Random House.

Speech https://api.parliament.uk/historic-hansard/commons/1915/mar/01/success-of-allies-assured#column_600 in the House of Commons (1 March 1915)
Prime Minister

Said in an article for the Stroud News and Journal. OPINION: Stop Brexit to save farmers and the planet says Molly Scott Cato https://www.stroudnewsandjournal.co.uk/news/17858980.opinion-stop-brexit-save-farmers-planet-says-molly-scott-cato/ (24 August 2019)
2019

Quoted in the Parliament Magazine. MEPs debunk post-Brexit US-UK trade deal https://www.theparliamentmagazine.eu/articles/news/meps-debunk-post-brexit-us-uk-trade-deal (21 August 2019)
2019

Source: "On the Aims and Instruments of Scientific Thought" (Aug 19, 1872), pp. 156-157.

The Ethic of Freethought (Mar 6, 1883)

As quoted by E.S. Pearson, Karl Pearson: An Appreciation of Some Aspects of his Life and Work (1938) and cited in Bernard J. Norton, "Karl Pearson and Statistics: The Social Origins of Scientific Innovation" in Social Studies of Science, Vol. 8, No. 1, Theme Issue: Sociology of Mathematics (Feb.,1978), pp. 3-34.

Book III, Sect. 22, as translated by Andrew P. Peabody
De Officiis – On Duties (44 BC)

ContraPoints, Miscellaneous, Contrapoints Is De-Radicalizing Young, Right-Wing Men https://www.youtube.com/watch?v=2Nrz4-FZx6k (Vice News, 2019)

Guardian Camwar in Ch. 4 : the cooper, p. 41
The Visitor (2002)

Source: The Fresco (2000), Chapter 39, p. 283

On his novel Donald Duk (as quoted in ““FRANK CHIN: HIS OWN VOICE” https://resisters.com/by-frank-abe/frank-chin-his-own-voice/ in the Bloombury Review; September 1991)

The World of Fatwas (Or The Shariah In Action)

Online interview "Questions to Master Deshimaru" at zen-deshimaru.com https://web.archive.org/web/20111008034614/http://www.zen-deshimaru.com/EN/sangha/deshimaru/q-r/0101.htm

On facing abuse head on in “Meena Kandasamy interview: ‘I don’t know if I’m idiotic – or courageous’” https://www.independent.co.uk/arts-entertainment/books/features/meena-kandasamy-interview-i-don-t-know-if-i-m-idiotic-or-courageous-9238644.html in the Independent (2014 Apr 6)

Speech to the American Legion convention, New York City (27 August 1952); as quoted in "Democratic Candidate Adlai Stevenson Defines the Nature of Patriotism" in Lend Me Your Ears : Great Speeches In History (2004) by William Safire, p. 79 - 80

Sanders takes aim at Biden, Buttigieg in heated debate, in VTDigger (Dec 19, 2019)
2010s, 2019, December 2019

Slobodan Milošević (2004) International Criminal Tribunal for the former Yugoslavia https://www.icty.org/x/cases/slobodan_milosevic/trans/en/041021DR.htm

"On Revolutionary Morality" (1958)
1950's, On Revolutionary Morality (1958)

On how his childhood experiences shaped his writings in “In the Author’s Universe: Interview with Sci-Fi Author Cixin Liu” https://vocal.media/futurism/in-the-authors-universe-interview-with-sci-fi-author-cixin-liu in Vocal (2016)

Slaves of Time (p. 19)
Short fiction, The Robot Who Looked Like Me (1978)

Source: An Ethic for Christians and Other Aliens in a Strange Land (1973), p. 47

On becoming a Chicana artist in “CARMEN LOMAS GARZA – IN HER OWN WORDS” http://latinopia.com/latino-art/carmen-lomas-garza/ in Latinopia (2010 Mar 6)

On what she aims to convey in her writings in “Diana Evans: 'There's a ruthlessness in me towards writing'” https://www.theguardian.com/books/2018/mar/19/diana-evans-interview-ordinary-people in The Guardian (2018 Mar 19)

Source: Toward a Democratic Left: A Radical Program for a New Majority (1968), Ch. 2, "Adam Smith's John Maynard Keynes"

Source: The Other America (1962), p.81

Source: Michaelmas (1977), Chapter 7 (p. 98)

On addressing the full scope of queer experiences in “Becky Albertalli and Adam Silvera Interview” https://thelittlecontemporarycorner.com/2018/11/20/becky-albertalli-and-adam-silvera-interview/ in The Little Contemporary Corner (2018 Nov 20)

Source: Initiation Into Hermetics (1956), p. 35

The Paris Review interview (1982)

" New Textbooks for the "New" Mathematics http://calteches.library.caltech.edu/2362/1/feynman.pdf", Engineering and Science volume 28, number 6 (March 1965) p. 9-15 at p. 14
Paraphrased as "Precise language is not the problem. Clear language is the problem."

1990s, Ayodhya and After: Issues Before Hindu Society (1991)

http://www.coldplay.com/flaming-lips-interview/ source

On the impact of The Inheritance in “PLAYWRIGHT MATTHEW LOPEZ WANTS TO HEAR YOUR STORIES” https://www.interviewmagazine.com/culture/matthew-lopez-the-inheritance-broadway-play-aids-gay-storytelling in Interview Magazine (2019 Nov 14)