Quotes about degree

page 14

Report on the Virginia Resolutions, House of Representatives: Report of the Committee to whom were referred the Communications of the various States, relative to the Resolutions of the Last General Assembly of the State, concerning the Alien and Sedition Laws (20 January 1800) http://memory.loc.gov/cgi-bin/ampage?collId=lled&fileName=004/lled004.db&recNum=582&itemLink=D%3Fhlaw%3A25%3A.%2Ftemp%2F%7Eammem_f27H%3A%3A%230040009&linkText=1,p.571
1800s
Context: Some degree of abuse is inseparable from the proper use of every thing; and in no instance is this more true than in that of the press. It has accordingly been decided, by the practice of the states, that it is better to leave a few of its noxious branches to their luxuriant growth, than, by pruning them away, to injure the vigor of those yielding the proper fruits. And can the wisdom of this policy be doubted by any one who reflects that to the press alone, checkered as it is with abuses, the world is indebted for all the triumphs which have been gained by reason and humanity over error and oppression?

Source: A System of Logic (1843), p. 4
Context: [W]e may fancy that we see or feel what we in reality infer. Newton saw the truth of many propositions of geometry without reading the demonstrations, but not, we may be sure, without their flashing through his mind. A truth, or supposed truth, which is really the result of a very rapid inference, may seem to be apprehended intuitively. It has long been agreed by thinkers of the most opposite schools, that this mistake is actually made in so familiar an instance as that of the eyesight. There is nothing of which we appear to ourselves to be more directly conscious, than the distance of an object from us. Yet it has long been ascertained, that what is perceived by the eye, is at most nothing more than a variously coloured surface; that when we fancy we see distance, all we really see is certain variations of apparent size, and degrees of faintness of colour; and that our estimate of the object's distance from us is the result of a comparison (made with so much rapidity that we are unconscious of making it) between the size and colour of the object as they appear at the time, and the size and colour of the same or of similar objects as they appeared when close at hand, or when their degree of remoteness was known by other evidence. The perception of distance by the eye, which seems so like intuition, is thus, in reality, an inference grounded on experience; an inference, too, which we learn to make; and which we make with more and more correctness as our experience increases; though in familiar cases it takes place, so rapidly as to appear exactly on a par with those perceptions of sight which are really intuitive, our perceptions of colour.

Property (1935)
Context: National unions embracing a considerable portion of the workers in a given industry are able to exert terrific power in the determination of the relative levels of wages, dividends and interest. To the degree that organized labor is strong, the power of owners is decreased.

Time in History: Views of Time from Prehistory to the Present Day (1988), p.22
Context: To obtain a greater degree of permanence the time symbols of oral speech had to be converted into the space symbols of written speech.... The crucial stage in the evolution of writing occurred when ideographs became phonograms...

Hagakure (c. 1716)
Context: It is not good to settle into a set of opinions. It is a mistake to put forth effort and obtain some understanding and then stop at that. At first putting forth great effort to be sure that you have grasped the basics, then practicing so that they may come to fruition is something that will never stop for your whole lifetime. Do not rely on following the degree of understanding that you have discovered, but simply think, "This is not enough."
One should search throughout his whole life how best to follow the Way. And he should study, setting his mind to work without putting things off. Within this is the Way.

The Future of Civilization (1938)
Context: During all the period before 1914, Europe and, in a degree, the whole world lived under the perpetual shadow of war, as we are doing, I am afraid, at the present time. No doubt after it had been going on for a certain time, people became callous. They thought war had been so often avoided that it would continue to be avoided. But nevertheless, all international policy was carried on on the basis that sooner or later war might and probably would have to be faced. This has again become true, and it casts its shadow over every form of human activity. The civil life of every nation is deformed and weakened and obstructed by this threat of war. We are wasting gigantic sums, sums far greater than we have ever wasted before, on preparations for war, because war has again become a very present possibility and, at the same time, its horrors and dangers are enormously greater than they were before 1914.

Part 1, Section 1
A Treatise of Human Nature (1739-40), Book 3: Of morals
Context: Morality is a subject that interests us above all others: We fancy the peace of society to be at stake in every decision concerning it; and 'tis evident, that this concern must make our speculations appear more real and solid, than where the subject is, in a great measure, indifferent to us. What affects us, we conclude can never be a chimera; and as our passion is engag'd on the one side or the other, we naturally think that the question lies within human comprehension; which, in other cases of this nature, we are apt to entertain some doubt of. Without this advantage I never should have ventur'd upon a third volume of such abstruse philosophy, in an age, wherein the greatest part of men seem agreed to convert reading into an amusement, and to reject every thing that requires any considerable degree of attention to be comprehended.

Book XIII, 1078a.33
Metaphysics

Book I, ch. 7 http://avalon.law.yale.edu/18th_century/blackstone_bk1ch7.asp: Of the King's Prerogative.
Commentaries on the Laws of England (1765–1769)
Context: In this distinct and separate existence of the judicial power, in a peculiar body of men, nominated indeed, but not removable at pleasure, by the crown, consists one main preservative of the public liberty; which cannot subsist long in any state, unless the administration of common justice be in some degree separated both from the legislative and the also from the executive power. Were it joined with the legislative, the life, liberty, and property of the subject would be in the hands of arbitrary judges, whose decisions would be then regulated only by their own opinions, and not by any fundamental principles of law; which, though legislators may depart from, yet judges are bound to observe. Were it joined with the executive, this union might soon be an overbalance for the legislative. For which reason... effectual care is taken to remove all judicial power out of the hands of the king's privy council; who, as then was evident from recent instances might soon be inclined to pronounce that for law, which was most agreeable to the prince or his officers. Nothing therefore is to be more avoided, in a free constitution, than uniting the provinces of a judge and a minister of state.

Property (1935)
Context: If adequate motivations could be assured, a far higher degree of efficiency could be maintained in socialized industries than in industries operated for private gain.

The Value of Science (1955)
Context: The scientist has a lot of experience with ignorance and doubt and uncertainty, and this experience is of very great importance, I think. When a scientist doesn’t know the answer to a problem, he is ignorant. When he has a hunch as to what the result is, he is uncertain. And when he is pretty darn sure of what the result is going to be, he is still in some doubt. We have found it of paramount importance that in order to progress we must recognize our ignorance and leave room for doubt. Scientific knowledge is a body of statements of varying degrees of certainty — some most unsure, some nearly sure, but none absolutely certain. Now, we scientists are used to this, and we take it for granted that it is perfectly consistent to be unsure, that it is possible to live and not know. But I don’t know whether everyone realizes this is true. Our freedom to doubt was born out of a struggle against authority in the early days of science. It was a very deep and strong struggle: permit us to question — to doubt — to not be sure. I think that it is important that we do not forget this struggle and thus perhaps lose what we have gained.

Lettre sur les aveugles [Letter on the Blind] (1749)
Context: As to all the outward signs that awaken within us feelings of sympathy and compassion, the blind are only affected by crying; I suspect them in general of lacking humanity. What difference is there for a blind man, between a man who is urinating, and man who, without crying out, is bleeding? And we ourselves, do we not cease to commiserate, when the distance or the smallness of the objects in question produce the same effect on us as the lack of sight produces in the blind man? All our virtues depend on the faculty of the senses, and on the degree to which external things affect us. Thus I do not doubt that, except for the fear of punishment, many people would not feel any remorse for killing a man from a distance at which he appeared no larger than a swallow. No more, at any rate, than they would for slaughtering a cow up close. If we feel compassion for a horse that suffers, but if we squash an ant without any scruple, isn’t the same principle at work?

1870s, Speech in the House of Representatives (1871)
Context: I can hardly believe that any person can be found who will not admit that every one of these provisions is just. They are all asserted, in some form or other, in our Declaration or organic law. But the Constitution limits only the action of Congress, and is not a limitation on the States. This amendment supplies that defect, and allows Congress to correct the unjust legislation of the States, so far that the law which operates upon one man shall operate equally upon all. Whatever law punishes a white man for a crime shall punish the black man precisely in the same way and to the same degree. Whatever law protects the white man shall afford equal protection to the black man. Whatever means of redress is afforded to one shall be afforded to all. Whatever law allows the white man to testify in court shall allow the man of color to do the same. These are great advantages over their present codes. Now different degrees of punishment are inflicted, not on account of the magnitude of the crime, but according to the color of the skin. Now color disqualifies a man from testifying in courts or being tried in the same way as white men.

"Einstein's Reply to Criticisms" (1949), The World As I See It (1949)
Context: When we survey our lives and endeavors we soon observe that almost the whole of our actions and desires are bound up with the existence of other human beings. We see that our whole nature resembles that of the social animals. We eat food that others have grown, wear clothes that others have made, live in houses that others have built. The greater part of our knowledge and beliefs has been communicated to us by other people through the medium of a language which others have created. Without language our mental capacities would be poor indeed, comparable to those of the higher animals; we have, therefore, to admit that we owe our principal advantage over the beasts to the fact of living in human society. The individual, if left alone from birth would remain primitive and beast-like in his thoughts and feelings to a degree that we can hardly conceive. The individual is what he is and has the significance that he has not so much in virtue of his individuality, but rather as a member of a great human society, which directs his material and spiritual existence from the cradle to the grave.

A Vindication of Natural Society (1756)
Context: If pretended revelations have caused wars where they were opposed, and slavery where they were received, the pretended wise inventions of politicians have done the same. But the slavery has been much heavier, the wars far more bloody, and both more universal by many degrees. Show me any mischief produced by the madness or wickedness of theologians, and I will show you an hundred resulting from the ambition and villany of conquerors and statesmen. Show me an absurdity in religion, and I will undertake to show you an hundred for one in political laws and institutions. 'If you say, that natural religion is a sufficient guide without the foreign aid of revelation, on what principle should political laws become necessary? Is not the same reason available in theology and in politics? If the laws of nature are the laws of God, is it consistent with the Divine wisdom to prescribe rules to us, and leave the enforcement of them to the folly of human institutions? Will you follow truth but to a certain point?

"The True Modernism" http://reference.bahai.org/en/t/c/FWU/fwu-1.html
Foundations of World Unity
Context: Humanity has emerged from its former degrees of limitation and preliminary training. Man must now become imbued with new virtues and powers, new moralities, new capacities. New bounties, bestowals and perfections are awaiting and already descending upon him.

Book II, Ch. I, pp. 93-94.
Physics

17 U.S. (4 Wheaton) 316, 411-412
McCulloch v. Maryland (1819)
Context: In America, the powers of sovereignty are divided between the Government of the Union and those of the States. They are each sovereign with respect to the objects committed to it, and neither sovereign with respect to the objects committed to the other. We cannot comprehend that train of reasoning, which would maintain that the extent of power granted by the people is to be ascertained not by the nature and terms of the grant, but by its date. Some State Constitutions were formed before, some since, that of the United States. We cannot believe that their relation to each other is in any degree dependent upon this circumstance. Their respective powers must, we think, be precisely the same as if they had been formed at the same time. Had they been formed at the same time, and had the people conferred on the General Government the power contained in the Constitution, and on the States the whole residuum of power, would it have been asserted that the Government of the Union was not sovereign, with respect to those objects which were intrusted to it, in relation to which its laws were declared to be supreme? If this could not have been asserted, we cannot well comprehend the process of reasoning which maintains that a power appertaining to sovereignty cannot be connected with that vast portion of it which is granted to the General Government, so far as it is calculated to subserve the legitimate objects of that Government.

Summation for the Prosecution, July 26, 1946
Quotes from the Nuremberg Trials (1945-1946)
Context: These men saw no evil, spoke none, and none was uttered in their presence. This claim might sound very plausible if made by one defendant. But when we put all their stories together, the impression which emerges of the Third Reich, which was to last a thousand years, is ludicrous. If we combine only the stories of the front bench, this is the ridiculous composite picture of Hitler's Government that emerges. It was composed of:
A No. 2 man who knew nothing of the excesses of the Gestapo which he created, and never suspected the Jewish extermination programme although he was the signer of over a score of decrees which instituted the persecution of that race;
A No. 3 man who was merely an innocent middleman transmitting Hitler's orders without even reading them, like a postman or delivery boy;
A Foreign Minister who knew little of foreign affairs and nothing of foreign policy;
A Field-Marshal who issued orders to the armed forces but had no idea of the results they would have in practice …
… This may seem like a fantastic exaggeration, but this is what you would actually be obliged to conclude if you were to acquit these defendants.
They do protest too much. They deny knowing what was common knowledge. They deny knowing plans and programmes that were as public as Mein Kampf and the Party programme. They deny even knowing the contents of documents which they received and acted upon. … The defendants have been unanimous, when pressed, in shifting the blame on other men, sometimes on one and sometimes on another. But the names they have repeatedly picked are Hitler, Himmler, Heydrich, Goebbels, and Bormann. All of these are dead or missing. No matter how hard we have pressed the defendants on the stand, they have never pointed the finger at a living man as guilty. It is a temptation to ponder the wondrous workings of a fate which has left only the guilty dead and only the innocent alive. It is almost too remarkable.
The chief villain on whom blame is placed — some of the defendants vie with each other in producing appropriate epithets — is Hitler. He is the man at whom nearly every defendant has pointed an accusing finger.
I shall not dissent from this consensus, nor do I deny that all these dead and missing men shared the guilt. In crimes so reprehensible that degrees of guilt have lost their significance they may have played the most evil parts. But their guilt cannot exculpate the defendants. Hitler did not carry all responsibility to the grave with him. All the guilt is not wrapped in Himmler's shroud. It was these dead men whom these living chose to be their partners in this great conspiratorial brotherhood, and the crimes that they did together they must pay for one by one.

78 U.S. 93-94
Judicial opinions, United States v. Ballard (1944)

Source: On the Origin of Species (1859), chapter III: "Struggle For Existence", page 61 http://darwin-online.org.uk/content/frameset?pageseq=76&itemID=F373&viewtype=image
Context: Owing to this struggle for life, any variation, however slight and from whatever cause proceeding, if it be in any degree profitable to an individual of any species, in its infinitely complex relations to other organic beings and to external nature, will tend to the preservation of that individual, and will generally be inherited by its offspring. The offspring, also, will thus have a better chance of surviving, for, of the many individuals of any species which are periodically born, but a small number can survive. I have called this principle, by which each slight variation, if useful, is preserved, by the term of Natural Selection, in order to mark its relation to man's power of selection.

Schenck v. United States, 249 U.S. 47, 52 (3 March 1919).
1910s

Recalling his thoughts of July 1914 on the prospect of war with Germany.
Twenty-five Years (1925)
Context: A great European war under modern conditions would be a catastrophe for which previous wars afforded no precedent. In old days nations could collect only portions of their men and resources at a time and dribble them out by degrees. Under modern conditions whole nations could be mobilized at once and their whole life-blood and resources poured out in a torrent. Instead of a few hundreds of thousands of men meeting each other in war, millions would now meet, and modern weapons would multiply manifold the power of destruction. The financial strain and the expenditure of wealth would be incredible. I thought this must be obvious to everyone else, as it seemed obvious to me; and that, if once it became apparent that we were on the edge, all the Great Powers would call a halt and recoil from the abyss.

The Tragic Sense of Life (1913), VIII : From God to God
Context: In the vast all of the Universe, must there be this unique anomaly — a consciousness that knows itself, loves itself and feels itself, joined to an organism which can only live within such and such degrees of heat, a merely transitory phenomenon? No, it is not mere curiosity that inspires the wish to know whether or not the stars are inhabited by living organisms, by consciousness akin to our own, and a profound longing enters into that dream that our souls shall pass from star to star through the vast spaces of the heavens, in an infinite series of transmigrations. The feeling of the divine makes us wish and believe that everything is animated, that consciousness, in a greater or less degree, extends through everything. We wish not only to save ourselves, but to save the world from nothingness. And therefore God. Such is his finality as we feel it.

Source: Obedience to Authority : An Experimental View (1974), p. 188
Context: Each individual possesses a conscience which to a greater or lesser degree serves to restrain the unimpeded flow of impulses destructive to others. But when he merges his person into an organizational structure, a new creature replaces autonomous man, unhindered by the limitations of individual morality, freed of humane inhibition, mindful only of the sanctions of authority.

The Spiritual Message of Hazrat Inayat Khan
Context: What is a Sufi? Strictly speaking, every seeker after the ultimate truth is really a Sufi, whether he calls himself that or not. But as he seeks truth according to his own particular point of view, he often finds it difficult to believe that others, from their different points of view, are yet seeking the same truth, and always with success, though to a varying degree. That is in fact the point of view of the Sufi and it differs from others only in its constant endeavor to comprehend all others as within itself. It seeks to realize that every person, following his own particular line in life, nevertheless fits into the scheme of the whole and finally attains not only his own goal, but the one final goal of all.
Hence every person can be called a Sufi either as long as he is seeking to understand life, or as soon as he is willing to believe that every other human being will also find and touch the same ideal. When a person opposes or hinders the expression of a great ideal, and is unwilling to believe that he will meet his fellow men as soon as he has penetrated deeply enough into every soul, he is preventing himself from realizing the unlimited. All beliefs are simply degrees of clearness of vision. All are part of one ocean of truth. The more this is realized the easier is it to see the true relationship between all beliefs, and the wider does the vision of the one great ocean become.

As quoted in Iran’s Royal Opposition http://www.thedailybeast.com/newsweek/2010/02/10/iran-s-royal-opposition.html, The Daily Beast, Feb 10, 2010.
Interviews, 2010

As quoted by Emily Esfahani Smith, Pahlavi's Hope for a Better Iran http://www.weeklystandard.com/blogs/pahlavis-hope-better-iran, The Weekly Standard, Feb 18, 2010.
Interviews, 2010

Thatcher, Margaret (2002). Statecraft: Strategies for a Changing World. New York: HarperCollins. ISBN 0-06-095912-6.

facebook

Islam and Revolution, Writings and Declarations of Imam Khomeini, Translated and Annotated by Hamid Algar, Mizan Press, Berkley, pp 36.
Islam and civilization

Book V, Chapter 11, "Moral Effects of Aristocracy"
Enquiry Concerning Political Justice (1793)

The Enquirer : Reflections on Education, Manners, and Literature (1797), Essay XV : Of Choice In Reading, p. 130, (1823 edition)

Source: A Vindication of the Rights of Woman (1792), Ch. 1

in Waliyyullāh, S. (2014) Al-Fawz al-Kabīr fī Uṣūl at-Tafsīr. The Great Victory on Qur’ānic Hermeneutics: A Manual of the Principles and Subtleties of Qur’anic Tafsīr. Translated, Introduction and Annotated by Tahir Mahmood Kiani. London: Taha, p.160.

"Philosophy and History" (2018)

Volume II, chapter VI, section 12
The Stones of Venice (1853)

Exploitation of Labor (1967)

Source: A Way to Be Free: The Autobiography of Robert LeFevre, Volume I, (1999), pp. 18-19

On how library research helps her write accurately in “Caught Between Two Worlds – Diana Gabaldon Interview” https://www.scotsmagazine.com/articles/diana-gabaldon-outlander-inspiration/ in The Scots Magazine (2018 Mar 2)

"Two Dogmas of Empiricism"
From a Logical Point of View: Nine Logico-Philosophical Essays (1953)

Welcome to the Standard Nightmare (p. 88)
Short fiction, The Robot Who Looked Like Me (1978)

On the Silver Mark (1791)

On writing his book Truffle Boy in “Ian Purkayastha: How I Write” https://www.writermag.com/writing-inspiration/author-interviews/ian-purkayastha-write/ in The Writer (2017 Aug 7)

Initiation Into Hermetics (1956)

As quoted in Popper (1973) by Bryan Magee

Source: The Civilizing Process (1939), p. 477

1760s, A Dissertation on the Canon and Feudal Law (1765)

1760s, A Dissertation on the Canon and Feudal Law (1765)

Letter to Walter Jones (2 January 1814) https://founders.archives.gov/documents/Jefferson/03-07-02-0052.
1810s

Letter to James Madison, Paris, (20 December 1787), The Political Writings Of Thomas Jefferson, Dumbauld, Edit. (1955) pp. 67-68
1780s

On how he views poetry in “Daljit Nagra” https://www.aestheticamagazine.com/daljit-nagra/ in Aesthetica

“The Role and Functions of the Trade Unions under the New Economic Policy”, LCW, 33, p. 184. Decision Of The C.C., R.C.P.(B.), January 12, 1922. Published in Pravda No. 12, January 17, 1922; Lenin’s Collected Works https://www.marxists.org/archive/lenin/works/cw/pdf/lenin-cw-vol-33.pdf, 2nd English Edition, Progress Publishers, Moscow, 1965, Volume 33, pages 188–196.
1920s

Source: The New Ethics (1907), Human Attitude Toward Others, p. 53

Source: The New Ethics (1907), The Nature of Opinion, pp. 13–14

Source: The New Ethics (1907), The Thesis of the New Ethics, p. 15

Essays on Men and Manners (1804)

If coming generations are to maintain a like spirit, it will be because they continue to support the principles which these men represented. It is for that purpose that we erect memorials. We can not hold our admiration for the historic figures which we shall see here without growing stronger in our determination to perpetuate the institutions which their lives revealed and established.
1920s, Address at the Black Hills (1927)

Source: Democracy for the Few (2010 [1974]), sixth edition, Chapter 10 , p. 177

Source: Broca's Brain (1979), Chapter 23, “A Sunday Sermon” (p. 338)

Introduction (p. 7)
The Dragons of Eden (1977)

Introduction (p. 5)
The Dragons of Eden (1977)

Slobodan Milošević (2002) International Criminal Tribunal for the former Yugoslavia https://www.icty.org/x/cases/slobodan_milosevic/trans/en/020516IT.htm

Minute on Education http://www.columbia.edu/itc/mealac/pritchett/00generallinks/macaulay/txt_minute_education_1835.html (1835)
Minute on Indian Education (1835)

Source: Sociology For The South: Or The Failure Of A Free Society (1854), p. 47

Goldfish Bowl (p. 381)
Short fiction, Off the Main Sequence (2005)

Letter to Hitler. 24 December 1940. Quoted from Koenraad Elst: Return of the Swastika (2007). (Also in https://web.archive.org/web/20100310135408/http://koenraadelst.bharatvani.org/articles/fascism/gandhihitler.html)
1940s

Engagement interview (November 2017)

Maitreya's Mission Vol. III (1997)

Maitreya's Mission Vol. I (1986)

The Ageless Wisdom, An Introduction to Humanity's Spiritual Legacy (1996)

Book 1, Chapter 3 “On the Red Road” (p. 160)
The Elric Cycle, The Fortress of the Pearl (1989)

On the Origin of Species (1859)

Waldersee in his diary, 9 November 1890

Oriana Fallaci. Interview with Ali Bhutto in Karachi, April 1972

Ain't I a Woman (1981)

Source: An Appeal from the New to the Old Whigs (1791), p. 471

Letter to the Sheriffs of Bristol (1777)

Letter to the Sheriffs of Bristol (1777)

Letter to an unknown correspondent (February 1797), quoted in R. B. McDowell (ed.), The Correspondence of Edmund Burke, Volume IX: May 1796–July 1797 (Cambridge University Press, 1970), p. 257
1790s

Letter to Charles-Jean-François Depont (November 1789), quoted in Alfred Cobban and Robert A. Smith (eds.), The Correspondence of Edmund Burke, Volume VI: July 1789–December 1791 (Cambridge University Press, 1967), p. 46
1780s

Source: Guerrilla Warfare (1961), Ch. I: 5. Warfare on Unfavorable Ground

As a matter of selfish policy, leaving right and humanity out of the question, we cannot wisely pursue any other course. Other governments mainly depend for security upon the sword; ours depends mainly upon the friendship of the people. In all matters, in time of peace, in time of war, and at all times, it makes its appeal to the people, and to all classes of the people. Its strength lies in their friendship and cheerful support in every time of need, and that policy is a mad one which would reduce the number of its friends by excluding those who would come, or by alienating those who are already here.
1860s, Our Composite Nationality (1869)

Ta-Nehisi Coates: Reparations Are Not Just About Slavery But Also Centuries of Theft & Racial Terror, Democracy Now (20 June 2019)

Rudolf Carnap (1939; 51), as cited in: Paul van Ulsen. Wetenschapsfilosofie http://www.illc.uva.nl/Research/Publications/Inaugurals/IV-10-Arend-Heyting.text.pdf, 6 november 2017.

I am referring to the view that the “true” and the “given” is not that which is self-evident, but rather that which is “indubitable” or “incontestable,” which can be maintained against doubt and criticism.
Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1973), p. 67

Source: The Man Who Never Missed (1985), Chapter 14 (p. 122)

Jane Sinnett, trans 1846 p.115
The Vocation of Man (1800), Faith

Source: Looking Backward, 2000-1887 http://www.gutenberg.org/ebooks/25439 (1888), Ch. 21.

Source: Looking Backward, 2000-1887 http://www.gutenberg.org/ebooks/25439 (1888), Ch. 4.

Source: The Dietetics of the Soul; Or, True Mental Discipline (1838), P. 112

There is an abstract rationale of all conduct which is rational at alt, and a rationale of all social relations arising through the organization of rational activity.
Source: "The limitations of scientific method in economics", 1924, p. 127 (2009 edition)

[NewsBank, Nye: We must all save the Earth, The Madison Courier, Madison, Indiana, February 21, 2009, Pat Whitney]

Source: Computer architecture (1972), p. 154

Astronomical Observations relating to the Construction of the Heavens... (1811)

Leopold H. Haimson

Richard Rhodes, 2003.